a. About Variation in Substance

64. About the first [substance, n.61] I say that it can be understood in two ways: either [A] that a word different in a certain respect replaces one of the principal words (namely a different locution), though it signifies the same thing under the same idea; or [B] that a word different simply does the replacing, namely a different locution signifying a different thing.

65. And if the replacement happens in the second way [B], this can still be in two ways: either [B1] because the thing signified in that very place is altogether disparate from what is signified by the word that is replaced (as would be the case if ‘stone’ were to replace ‘Father’), or [B2] because what is signified is fitting and has altogether the same substrate in reality.

66. This latter way [B2] too happens in two ways:

Either [B2.1] because it distinctly expresses the Three Persons signified under ideas different from those signified by ‘of the Father and of the Son’ etc. (and such is the case with the nouns ‘of the Begetter, of the Begotten, and of the Inspirited’; for these signify the Persons under the idea of their properties, not under the idea of their subsistence and hypostasis).

Or [B2.2] these Persons are signified implicitly, and this either [B2.2a] as in some collective whole (in the way that the name ‘Holy Trinity’ signifies), or [B2.2b] implicitly in something that imports the Persons by some correspondence of effect to cause, as does the name ‘Christ’; for this name signifies the Son in his human nature, the anointed one, and it gives to be understood the ‘Father’ by whom he is anointed and the ‘Holy Spirit’ with whom he is anointed.

67. So therefore, as to this division of variation [sc. in substance], we have [1=A] a name different only in locution, or [2=B1] a name signifying something altogether disparate, or [3=B2.1] names that do not signify the Three Persons under the idea of Persons, as ‘Begetter’ and ‘Begotten’, or [4=B2.2a] a name that signifies them collectively, as ‘Trinity’, or [5=B2.2b] a name that connotes the Persons as effects connote their cause.I have added the numerical notation in these paragraphs [nn.64-67] for ease of comprehension and reference. ¹³

68. About these five possibilities [n.67]:

About the first [1] it is plain that the same form remains, because baptism can be done in any language. Perhaps, however, it is not licit (for someone baptizing solemnly by virtue of his office) to use words of just any language (as it is not licit in the consecrating of the Eucharist). For the Roman Church has ordained that ecclesiastical offices be said and sacraments be administered in grammatical Latin. And this is reasonable, because grammatical Latin can be more distinctly written and spoken. As for words altogether inappropriate [2], it is plain that the form is not preserved in them.

69. As for names signifying properties of the Persons and not the Persons [3], as ‘Begetter’ etc., I say that the form is not preserved in them, because Christ wanted the Persons to be named with the names of the Persons, and he did so reasonably, in accord with what was touched on in Ord. I d.22 n.10. For just as a name was given to the Jews signifying the divine essence under its proper idea, which they call the ‘Tetragrammaton’ name of God, so Christ gave to the Church names signifying the Persons under their proper ideas. Or if he did not so give them, yet it is very possible that, in some invocation, the name of the Person has some efficacy that the name of the property of the Person does not have. For when seeking some gift from someone ‘for love of John’, the gift would be more quickly obtained than if, in place of the proper name, something signifying a property of the individual were put.

70. As for the name of the Trinity [4], it is plain that Christ understood that the Persons needed to be made explicit; but in the name ‘Trinity’ the Persons are only introduced implicitly. And therefore, as to what is said in the chapter from Gratian [n.36], ‘Trinity’ must be understood to be put for the three Persons explicitly.

71. As for the fifth [5], namely about the name ‘Christ’, it is plain that it was sometimes licit to baptize in that name, Acts 2.38, 9.17-18, 10.48.

72. But whether it would be baptism now if it were thus handed on is doubtful.

73. It seems that someone thus baptizing would sin mortally; indeed he would altogether not baptize.

The proof of the first part is that no inferior can revoke the law of a superior, neither simply nor for a time. The law about baptizing in the common form of ‘In the name of the Father etc.’ was promulgated by Christ, Matthew 28.19. So for the time Christ has not revoked the same, no one else can revoke it. But although Christ made dispensation from that law in the time of the primitive Church (because then there was a reason for dispensation, so that the name of Christ might be made public), yet he made no dispensation when that reason ceased. Therefore, no inferior can for any time thereafter be absolved in any way from that law.

The proof of the second part is similar, because the form commonly handed on always remains as the form unless another form has, by way of dispensation, been handed on for a certain time by the institutor of the form. But the form handed on by way of dispensation was only handed on for the time for which there was a reason for the dispensation, namely in the primitive Church, so that the name of Christ might be made public. Therefore when the time of dispensation ceased, only that form remains which, from the institution, was the form.

74. What then? For I do not dare to say that someone baptized today in the name of Christ would have been baptized; but neither do I dare to say or assert that he would not have been baptized, for I do not read where the dispensation was relaxed or revoked.

75. In this matter, then, I reckon there is a doubt whether such a one has been baptized. And in his case one should use the sort of remedy that is used in other doubtful cases, on which Gregory IX Decretals III tit.42 ch.2 says, “As to those about whom there is a doubt whether they have been baptized, let them be baptized in these words, ‘If you have been baptized, I do not baptize you; but if you have not been baptized I baptize you in the name of the Father and of the Son and of the Holy Spirit’.”

76. And universally in all doubtful cases as to matter and form there are three maxims. The first is, ‘If it is possible, the safest way is to be chosen’; the second is, ‘If it is not possible, the way next to the safest is to be held to’; the third is, ‘When the impossibility ceases, one must cautiously supply what the earlier impossibility was preventing’.