Catechism of the Council of Trent: Baptism
Form of Baptism
Having carefully explained the matter, which is one of the two parts of which Baptism consists, pastors must show equal diligence in explaining the form, which is the other essential part. In the explanation of this Sacrament a necessity of increased care and study arises, as pastors will perceive, from the circumstance that the knowledge of so holy a mystery is not only in itself a source of pleasure to the faithful, as is generally the case with regard to religious knowledge, but also very desirable for almost daily practical use. As we shall explain in its proper place, circumstances often arise where Baptism requires to be administered by the laity, and most frequently by women; and it therefore becomes necessary to make all the faithful, indiscriminately, well acquainted with whatever regards the substance of this Sacrament.
Words Of The Form
Pastors, therefore, should teach, in clear, unambiguous language, intelligible to every capacity, that the true and essential form of Baptism is: I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost. For so it was delivered by our Lord and Saviour when, as we read in St. Matthew He gave to His Apostles the command: Going, . . . teach ye all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost.
By the word baptising, the Catholic Church, instructed from above, most justly understood that the form of the Sacrament should express the action of the minister; and this takes place when he pronounces the words, I baptise thee.
Besides the minister of the Sacrament, the person to be baptised and the principal efficient cause of Baptism should be mentioned. The pronoun thee, and the distinctive names of the Divine Persons are therefore added. Thus the complete form of the Sacrament is expressed in the words already mentioned: I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost.
Baptism is the work not of the Son alone, of whom St. John says, He it is that baptizeth, but of the Three Persons of the Blessed Trinity together. By saying, however, in the name, not in the names, we distinctly declare that in the Trinity there is but one Nature and Godhead. The word name is here referred not to the Persons, but to the Divine Essence, virtue and power, which are one and the same in Three Persons.
Essential And Non-Essential Words Of The Form
It is, however, to be observed that of the words contained in this form, which we have shown to be the complete and perfect one, some are absolutely necessary, so that the omission of them renders the valid administration of the Sacrament impossible; while others on the contrary, are not so essential as to affect its validity.
Of the latter kind is the word ego (I), the force of which is included in the word baptizo (I baptise). Nay more, the Greek Church, adopting a different manner of expressing the form, and being of opinion that it is unnecessary to make mention of the minister, omits the pronoun altogether. The form universally used in the Greek Church is: Let this servant of Christ be baptised in the name of the Father, and of the Son, and of the Holy Ghost. It appears, however, from the decision and definition of the Council of Florence, that those who use this form administer the Sacraments validly, because the words sufficiently express what is essential to the validity of Baptism, that is, the ablution which then takes place.
Baptism In The Name Of Christ
If at any time the Apostles baptised in the name of the Lord Jesus Christ only, we can be sure they did so by the inspiration of the Holy Ghost, in order, in the infancy of the Church, to render their preaching more illustrious by the name of Jesus Christ, and to proclaim more effectually His divine and infinite power. If, however, we examine the matter more closely, we shall find that such a form omits nothing which the Saviour Himself commands to be observed; for he who mentions Jesus Christ implies the Person of the Father, by whom, and that of the Holy Ghost, in whom, He was anointed.
And yet, the use of this form by the Apostles seems rather doubtful if we accept the opinions of Ambrose and Basil, holy Fathers eminent for sanctity and authority, who interpret baptism in the name of Jesus Christ to mean the Baptism instituted by Christ our Lord, as distinguished from that of John, and who say that the Apostles did not depart from the ordinary and usual form which comprises the distinct names of the Three Persons. Paul also, in his Epistle to the Galatians, seems to have expressed himself in a similar manner, when he says: As many of you as have been baptised in Christ, have put on Christ, meaning that they were baptised in the faith of Christ, but with no other form than that which the same Saviour our Lord had commanded to be observed.
Administration of Baptism
What has been said on the matter and form, which are required for the essence of the Sacrament, will be found sufficient for the instruction of the faithful; but as in the administration of the Sacrament the legitimate manner of ablution should also be observed, pastors should teach the doctrine of this point also.
They should briefly explain that, according to the common custom and practice of the Church, Baptism may be administered in three ways—by immersion, infusion or aspersion.
Whichever of these rites be observed, we must believe that Baptism is rightly administered. For in Baptism water is used to signify the spiritual ablution which it accomplishes, and on this account Baptism is called by the Apostle a laver. Now this ablution is not more really accomplished by immersion, which was for a considerable time the practice in the early ages of the Church, than by infusion, which we now see in general use, or by aspersion, which there is reason to believe was the manner in which Peter baptised, when on one day he converted and gave Baptism to about three thousand souls.
It is a matter of indifference whether the ablution be performed once or thrice. For it is evident from the Epistle of St. Gregory the Great to Leander that Baptism was formerly and may still be validly administered in the Church in either way. The faithful, however, should follow the practice of the particular Church to which they belong.
Pastors should be particularly careful to observe that the baptismal ablution is not to be applied indifferently to any part of the body, but principally to the head, which is the seat of all the internal and external senses; and also that he who baptises is to pronounce the sacramental words which constitute the form, not before or after, but when performing the ablution.
Institution Of Baptism
When these things have been explained, it will also be expedient to teach and remind the faithful that, in common with the other Sacraments, Baptism was instituted by Christ the Lord. On this subject the pastor should frequently teach and point out that there are two different periods of time which relate to Baptism—one the period of its institution by the Redeemer; the other, the establishment of the law regarding its reception.
Baptism Instituted At Christ's Baptism
With regard to the former, it is clear that this Sacrament was instituted by our Lord when, having been baptised by John, He gave to water the power of sanctifying. St. Gregory Nazianzen and St. Augustine testify that to water was then imparted the power of regenerating to spiritual life. In another place St. Augustine says: From the moment that Christ is immersed in water, water washes away all sins. And again: The Lord is baptised, not because He had need to be cleansed, but in order that, by the contact of His pure flesh, He might purify the waters and impart to them the power of cleansing.
A very strong argument to prove that Baptism was then instituted by our Lord might be afforded by the fact that the most Holy Trinity, in whose name Baptism is conferred, manifested Its divine presence on that occasion. The voice of the Father was heard, the Person of the Son was present, the Holy Ghost descended in the form of a dove; and the heavens, into which we are enabled to enter by Baptism, were thrown open.
Should anyone desire to know how our Lord has endowed water with a virtue so great, so divine, this indeed transcends the power of the human understanding. Yet this we can know, that when our Lord was baptised, water, by contact with His most holy and pure body, was consecrated to the salutary use of Baptism, in such a way, however, that, although instituted before the Passion, we must believe that this Sacrament derives all its virtue and efficacy from the Passion, which is the consummation, as it were, of all the actions of Christ.
Baptism Made Obligatory After Christ's Resurrection
The second period to be distinguished, that is, the time when the law of Baptism was made, also admits of no doubt. Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved.
This is inferred from the authority of the Prince of the Apostles when he says: Who hath regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead; and also from what Paul says of the Church: He delivered himself up for it: that he might sanctify it, cleansing it by the laver of water in the word of life. By both Apostles the obligation of Baptism seems to be referred to the time which followed the death of our Lord. Hence we can have no doubt that the words of the Saviour: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, refer also to the same time which was to follow after His Passion.