Chapter II — On the form, and on the threefold Baptism

I. QUESTION I. Is the form of words which the Latin Church uses lawful? ANSWER. The form of the Latin Church is this: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. That this form is very ancient many ancient documents prove — the Sacramentary of St. Gregory the Great, the Roman Ordo, and the Gothic-Gallican Missal in Thomasius, and the Gallican Liturgy edited and illustrated by the illustrious Mabillon, title 25.

II. Similarly valid is the form of the Greeks, which is of this kind: The servant (or handmaid) of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Ghost. This form of the Greeks is not optative, as formerly many contended, but enunciative, namely is baptized, as Arcudius, Goar, and Martène prove.

III. QUESTION II. Is it required for the validity of Baptism that the act of the baptizer be expressed by the word "I baptize" or "is baptized"? ANSWER. All affirm it, and this Alexander III defined in Book 5 of the Decretals, title 42, chapter 1. Against this pontifical definition and the common doctrine of the Church some of the younger authors dared to scribble, whose error Alexander VIII condemned in this thesis 29: “Baptism was valid which was sometimes conferred under this form: In the name of the Father, and of the Son, and of the Holy Ghost, those words being omitted, I baptize thee.” The Church drew her form from the evangelical words: Baptizing them in the name, and so forth. By the same reason by which all gather from these words the necessity of invoking the most holy Trinity, the same necessity of expressing the action of the baptizer is inferred.

IV. QUESTION III. Would one who should deliberately omit the particle "I" in the form of Baptism sin gravely? ANSWER. All affirm that the aforesaid particle does not pertain to the substance of baptism; but that he sins who should deliberately or through negligence omit it, all likewise affirm. They dispute only of the gravity of the fault. Some affirm it to be grave, others slight. I confess that I do not hold the degree of malice. A deliberate omission seems unable to be excused from contempt of the ecclesiastical rite: in which case the fault would be grave. Here the particle thee pertains to the essence of Baptism, because the person to be baptized must be designated. Baptizing them. He would sin who in the form of Baptism should express the name of the baptized, saying, I baptize thee, Peter, and so forth. Since nothing ought to be added to and nothing subtracted from the form of Baptism. Ratified and valid would the Baptism be if anyone, the word baptize being omitted, should say I plunge, I dip, I lave, I wash, provided he did not depart from the intention of the Church, which intends a sacramental and not a profane washing; the minister nevertheless would always sin who changed the words appointed by the Church. The particle in more probably pertains to the essence of baptism: it is therefore a heinous thing to omit it.

V. QUESTION IV. Would one who should baptize with this form — "I baptize thee in the name of the Father, in the name of the Son, in the name of the Holy Ghost" — confer valid Baptism? ANSWER. Martin Bonacina with others denies it. Why is this Baptism not valid? The repetition of the noun in no way changes the sense of the form instituted by Christ. But if anyone should say: I baptize thee with the Father, with the Son, with the Holy Ghost, it is to me more probable that the Baptism is not valid, because in the aforesaid form the unity of essence is not clearly expressed.

VI. Would one who should omit in the name and substitute in the power confer valid Baptism? Some affirm, others deny. The matter therefore is doubtful. Therefore the negative opinion is the safer and the more probable. Similarly I judge invalid Baptism conferred in this manner: I baptize thee in the name of the most holy Trinity, or in the name of the One and Three, or in the name of the three persons. Since the three divine persons are not expressly uttered. Much more would Baptism be invalid conferred in this manner: I baptize thee under the name of Jesus Christ. The common and true opinion also denies that Baptism is valid conferred with this form: I baptize thee in the name of the Begetter, of the Begotten, and of the One proceeding from both: because in sacramental matters one must adhere to the more common and the safer opinion. But I should reckon valid Baptism conferred with this form: I baptize thee in the name of the Father, and of Jesus Christ, and of the Holy Ghost; because Jesus Christ is truly the Son of the Father. Similarly I should hold as ratified Baptism conferred with this form: I baptize thee in the name of the Father almighty, and of the only-begotten Son, and of the Holy Ghost the Paraclete. That one who should use this form — I baptize thee in the name of the Father; I baptize thee in the name of the Son; I baptize thee in the name of the Holy Ghost — does not confer valid Baptism, Fr. Paul Comitolus defends. But the more probable opinion affirms it, which theologians commonly defend. Valid also would the Baptism be if anyone should omit the particle and. All those nevertheless would sin who should add anything to or omit anything from the form prescribed by the Church and drawn from the Gospel itself. Baptism conferred by a stammerer, who at the end of a word should take away or change one letter, would be valid, as if he should say batizo for baptizo, or In the name of the Father [with a defective ending]. But these questions are arbitrary, and scarcely ever occur. Therefore they are to be passed over.

VII. QUESTION V. Of how many kinds is Baptism? ANSWER. Threefold: of water, of the Spirit, and of blood. The Baptism of water is the sacrament hitherto explained. That of the Spirit is perfect contrition with the desire of Baptism. That this baptism suffices for salvation, when the Baptism of water cannot be had, all teach. The Baptism of blood, or martyrdom, excels the Baptism of water and of the Spirit, not by reason of the sacrament, but by reason of charity and grace, since the Baptism of water alone is a sacrament. But the Baptism of blood includes the Baptism of the Spirit, but not conversely. Wherefore all affirm that in adults martyrdom supplies for the Baptism of water. The same they affirm in respect of little ones. For of the little ones slaughtered by Herod the Church sings: Whose heralding the Innocents confessed as martyrs not by speaking but by dying.

VIII. Theologians dispute whether martyrdom supplies for the Baptism of water ex opere operato. Many deny it; but the common and true opinion defends that martyrdom justifies both adults and little ones ex opere operato. For the Baptism of blood is compared to the Baptism of water. Therefore if the latter justifies ex opere operato, why not the former? This opinion St. Thomas defends in Book 4, distinction 4, question 3, article 3, question 3, reply 1.

IX. QUESTION VI. What dispositions are required in adults for undergoing martyrdom? ANSWER. The following. First, a voluntary acceptance of death inflicted by a persecutor in hatred of the faith. For martyrdom is an act of fortitude and of charity. Therefore a deliberate choice is necessary. Second, that martyrdom be accepted for the faith of Christ, from a supernatural motive proposed through faith. Third, there is necessary charity at least initial and imperfect, which afterwards becomes perfect by force of the martyrdom itself. Adults who are conscious to themselves of some sin ought to purge their conscience, in that manner in which they would dispose themselves for the Baptism of water or for Penance. If he be a catechumen, and there be opportunity, he ought to send Baptism before; if he have been washed with Baptism, confession, if opportunity be at hand. All which things could be confirmed by the discipline of the Church: for, persecution raging or threatening, the bishops animated all to receive Baptism, to perform penance, and to partake of the Eucharist, that, strengthened by these safeguards, they might become more eager and stronger for sustaining the contest.