Folia Canonica 11. (2008)
PROCEEDINGS OF TENTH INTERNATIONAL CONFERENCE. "Questioni attuali intorno al Battesimo" Budapest, 4th February 2008 - Michael Carragher: Intention of the Minister as Substantive Element of Baptism
226 MICHAEL CARRAGHER 1) For some arc so from birth, and have no lucid intervals, and show no signs of the use of reason. And with regard to these it seems that we should come to the same decision as with regard to children who arc baptized in the faith of the Church, as stated above (9, ad 2). 2) But there are others who have fallen from a state of sanity into a state of insanity. And with regard to these we must be guided by their wishes as expressed by them when sane: so that, if then they manifested a desire to receive Baptism, it should be given to them when in a state of madness or imbecility, even though then they refuse. 3) If, on the other hand, while sane they showed no desire to receive Baptism, they must not be baptized. 4) Again, there are some who, though mad or imbecile from birth, have, nevertheless, lucid intervals, in which they can make right use of reason. Wherefore, if then they express a desire for Baptism, they can be baptized though they be actually in a state of madness. And in this case the sacrament should be bestowed on them if there be fear of danger otherwise it is better to wait until the time when they are sane, so that they may receive the sacrament more devoutly. 5) But if during the interval of lucidity they manifest no desire to receive Baptism, they should not be baptized while in a state of insanity. 6) Lastly there are others who, though not altogether sane, yet can use their reason so far as to think about their salvation, and understand the power of the sacrament. And these are to be treated the same as those who are sane, and who are baptized if they be willing, but not against their will. Í 7. May a minister baptize sinners?38 A man may be said to be a sinner in two ways. qui ex sana mente quam habuerunt prius, in amentiam inciderunt. Et tales sunt iudicandi secundum voluntatem quam habuerunt dum sanae mentis existèrent. Et ideo, si tunc apparuit in cis voluntas suscipiendi baptismum, debet exhiberi eis in furia vel amentia constitutis, etiam si tunc contradicant. Alioquin, si nulla voluntas suscipiendi baptismum in eis apparuit dum sanae mentis essent, non sunt baptizandi. Quidam vero sunt qui, etsi a nativitate fuerint furiosi et amentes, habent tamen aliqua lucida intervalla, in quibus recta ratione uti possunt. Unde, si tunc baptizari voluerint, baptizari possunt etiam in amentia constituti. Et debet eis sacramentum tunc conferri si periculum timeatur, alioquin melius est ut tempus expectetur in quo sint sanae mentis ad hoc quod devotius suscipiant sacramentum. Si autem tempore lucidi intervalli non appareat in eis voluntas baptismum suscipiendi, baptizari non debent in amentia constituti. Quidam vero sunt qui, etsi non omnino sanae mentis existant, in tantum tamen ratione utuntur quod possunt de sua salute cogitare, et intelligerc sacramenti virtutem. Et de talibus idem est iudicium sicut de his qui sanae mentis existunt, qui baptizantur volentes, non inviti. 38 Summa Theologiae 111, q.68. a. 4. Respondeo dicendum quod aliquis potest dici peccator dupliciter. Uno modo, propter maculam et reatum praeteritum. Et sic peccatoribus est sacramentum baptismi conferendum, quia est ad hoc specialiter institutum ut per ipsum peccatorum sordes mundentur, secundum illud Ephes. V, mundans eam, scilicet ecclesiam, lavacro aquae in verbo vitae. Alio modo potest dici aliquis peccator ex voluntate peccandi et proposito persistendi in peccato. Et sic peccatoribus non est sacramentum baptismi conferendum. Primo quidem, quia per baptismum homines christo incorporantur, secundum illud Galat. Ill, quicumque in christo baptizari estis, christum induistis. Quandiu autem aliquis habet voluntatem peccandi, non potest esse christo coniunctus, secundum illud II Cor. VI, quae participatio iustitiae cum iniquitate? unde et Augustinus dicit, in libro de poenitentia, quod nullus suae voluntatis arbiter constitutus potest novam vitam inchoare, nisi eum veteris vitae poeniteat. Secundo, quia in operibus christi et ecclesiae nihil debet fieri frustra. Frustra autem est quod non pertingit ad finem ad quem est ordinatum.
