§ 1. On the Matter of Baptism

The remote matter of Baptism is water; but the proximate matter is the washing itself.

1453. Principles. I. The VALID matter of Baptism is natural or elemental water. It is of faith, as is established from the Councils, especially from Trent, sess. 7, can. 2, on Baptism: "If anyone shall say that true and natural water is not of the necessity of Baptism, and therefore shall twist to some metaphor the words of Our Lord Jesus Christ, Unless anyone shall have been born again of water and the Holy Spirit: let him be anathema."

Hence: 1. Matter certainly valid is: 1. water of springs, wells, the sea, rivers, lakes, ponds, cisterns, and rainwater; and thus any simple and pure water which retains the proper species of water; nor does it matter whether it is cold or warm, from the Roman Ritual; 2. water resolved from snow, ice, and hail; 3. sulphurous or mineral water; 4. water flowing in stormy weather from a wall, leaves, etc.; 5. turbid water mixed with another thing, provided water is the predominant matter; 6. dew, and water collected from condensed vapors, for example on the lid of a pot; 7. water simply distilled, roses or other leaves having been infused in the water.²⁶

2. Matter certainly invalid is: 1. blood, milk, wine, urine, phlegm, saliva, sweat, tears; 2. juice expressed from flowers, herbs, and roots.¹

3. Doubtful matter is: 1. broth and lye; 2. water from dissolved salt; 3. thin beer, thin ink, water flowing from a vine or other trees, and ice or snow not melted; 4. water drawn out by chemical art from flowers, plants, roots, wine, or oil; 5. one or another drop of water.²

1454. II. The LICIT matter of Baptism is clean water alone, and in solemn Baptism it must moreover be consecrated. The reason is that this is required both from the prescription of the Church and on account of reverence for the Sacrament.³

Hence: 1. He commits sacrilege who without necessity uses impure, turbid, or muddy water, although natural. 2. He sins gravely against the precept of the Church who does not use consecrated water in solemn Baptism. 3. If the consecrated water has been corrupted, natural water is to be preferred; but if time is sufficient, new water should be consecrated by the brief formula, as is contained in the Ritual. Thus from the Response of the Holy Office, April 17, 1839.⁴ 4. In private Baptism, unconsecrated water is probably licit; nevertheless care must be taken that at least blessed or lustral water be employed, for greater decency.⁵

1455. III. In cases OF NECESSITY, when certainly valid matter is lacking, doubtful matter is to be employed, but with this CONDITION added: "If this matter is sufficient"; for then even a slight probability concerning the value of the matter suffices (see nn. 82 and 1407). But if one so baptized survives, once a supply of matter certainly valid has been had, he must again be baptized under this condition: "If thou art not baptized, I baptize thee, etc."⁶

1456. Principles. I. For the validity of Baptism there is required a true WASHING of the body through water: that is, such an application of water as, in moral estimation, is necessary that a man be said truly washed or bathed.⁷

Whence there is required: 1. That water immediately touch the body of the one to be baptized. Therefore Baptism is invalid if, the child not yet having been born, the body of the mother is washed; likewise, if the water touches only the garments of the one to be baptized; but doubtful, if only his hair, or the afterbirth. 2. That it be done on the head, as is becoming, because in it all the senses flourish, or at least, as is very commonly taught, on another notable part of the body, for example on the shoulders or on the breast. Whence, if from necessity Baptism has been conferred on a less notable part, for example on the hand, fingers, or foot, it must altogether be repeated under condition; nay more, the same seems to be done for caution, even if Baptism has been conferred on a notable part; "because, from St. Thomas,⁸ in none of the exterior parts does the integrity of life consist as in the head." 3. That the contact of water be successive, namely in such a way that either water is applied successively to the body, or the body to water. Hence Baptism would be doubtful if the one to be baptized were thrown into water from which he did not emerge. 4. That there be a quantity of water truly sufficient for washing: therefore he would validly baptize who would put the one to be baptized under water flowing from a roof and would pronounce the form; but, according to the common opinion, he would not validly baptize if he touched the body of the one to be baptized with only one or another drop. Baptism conferred thus, especially if the drop has not flowed, would be altogether doubtful. Yet if the one baptizing, by motion of a moistened finger, were to wash a part of the body of the one to be baptized, authors commonly hold such Baptism as certain, although not a few still doubt concerning its validity.⁹

For validity it makes no difference whether the washing is done by immersion, or by sprinkling, provided water flows; whether by threefold or single infusion.¹⁰

1457. II. With respect to LICEITY, the manner of washing which is used in individual Churches must be observed, and indeed generally under grave obligation. The Greeks indeed retain threefold immersion, which they can also employ while they stay among Latins, as is established from Benedict XIV's Constitution Etsi pastoralis. But the ROMAN RITUAL has these things: "The priest takes baptismal water with a small vessel or pitcher, and from it pours three times over the head of the infant in the manner of a cross, and at the same time pronouncing the words, says distinctly and attentively only once: N... I baptize thee in the name of the Father, he pours the first time; and of the Son, he pours the second time; and of the Holy Spirit, he pours the third time." But where there is the custom of baptizing by IMMERSION, for example in the Milanese Church, the priest receives the infant, and taking care lest he be injured, cautiously immerses his head, and baptizes by threefold immersion, saying only once: N... I baptize thee, etc.¹¹

The threefold washing, outside the case of necessity, from the truer opinion, is prescribed under grave obligation; because a rite of this kind is sufficiently grave matter: for in it the mystery of the Most Holy Trinity is expressed. And it must be noticed that the form is not to be ended before the third washing.¹²