Chapter 53.—101.  The question is also commonly raised, whether baptism is to be held valid which is received from one who had not himself received it, if, from some promptings of curiosity, he had chanced to learn how it ought to be conferred; and whether it makes no difference in what spirit the recipient receives it, whether in mockery or in sincerity:  if in mockery, whether the difference arises when the mockery is of deceit, as in the Church, or in what is thought to be the Church; or when it is in jest, as in a play:  and which is the more accursed, to receive it deceitfully in the Church, or in heresy or schism without deceit, that is to say, with full sincerity of heart:  or whether it be worse to receive it deceitfully in heresy or in good faith in a play, if any one were to be moved by a sudden feeling of religion in the midst of his acting.  And yet, if we compare such an one even with him who receives it deceitfully in the Catholic Church itself, I should be surprised if any one were to doubt which of the two should be preferred; for I do not see of what avail the intention of him who gives in truth can be to him who receives deceitfully.  But let us consider, in the case of some one also giving it in deceit, when both the given and the recipient are acting deceitfully in the unity of the Catholic Church itself, whether this should rather be acknowledged as baptism, or that which is given in a play, if any one should be found who received it faithfully from a sudden impulse of religion:  or whether it be not true that, so far as the men themselves are concerned, there is a very great difference between the believing recipient in a play, and the mocking recipient in the Church; but that in regard to the genuineness of the sacrament there is no difference.  For if it makes no difference in respect to the genuineness of the sacrament within the Catholic Church itself, whether certain persons celebrate it in truth or in deceit, so long as both still celebrate the same thing, I cannot see why it should make a difference outside, seeing that he who receives it is not cloaked by his deceit, but he is changed by his religious impulse.  Or have those truthful persons among whom it is celebrated more power for the confirmation of the sacrament, than those deceitful men by whom and in whom it is celebrated can exert for its invalidation?  And yet, if the deceit be subsequently brought to light, no one seeks a repetition of the sacrament; but the fraud is either punished by excommunication or set right by penitence.

102.  But the safe course for us is, not to advance with any rashness of judgment in setting forth a view which has neither been started in any regionary Council of the Catholic Church nor established in a plenary one; but to assert, with all the confidence of a voice that cannot be gainsaid, what has been confirmed by the consent of the universal Church, under the direction of our Lord God and Saviour Jesus Christ.  Nevertheless, if any one were to press me—supposing I were duly seated in a Council in which a question were raised on points like these—to declare what my own opinion was, without reference to the previously expressed views of others, whose judgment I would rather follow, if I were under the influence of the same feelings as led me to assert what I have said before, I should have no hesitation in saying that all men possess baptism who have received it in any place, from any sort of men, provided that it were consecrated in the words of the gospel, and received without deceit on their part with some degree of faith; although it would be of no profit to them for the salvation of their souls if they were without charity, by which they might be grafted into the Catholic Church.  For "though I have faith," says the apostle, "so that I could remove mountains, but have not charity, I am nothing."¹⁹¹⁶

1916 1 Cor. xiii. 2.

1917 1 John ii. 19.

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