St. Bonaventure on the Necessity of Baptism

tornpage Tue Jan 23, 2024 7:06 pm

Commentary on the Sentences, Book IV, Distinction IV, Part II

PART II.

On those who receive only the reality (rem) of the Sacrament.

DIVISION OF THE TEXT.

The Master above treated those who receive only the sacrament; here he treats those who receive the reality (rem) of the sacrament. And this part has two parts. In the first, the Master inquires whether they can possess the reality (rem) without the Sacrament. In the second, he asks whether afterwards they should receive the sacrament, where he says, “We are often asked about those who are already sanctified.”

The first part has two parts. In the first, he determines the truth. In the second, he removes doubts, where he says: “But it seems to oppose what the Lord says.” And first, he removes doubt having arisen from the word of the Lord in John. Second, from the word of Augustine, where he says: “But some argue that no adult.”

“We are often asked about those who are already sanctified.” This is the second part, in which the Master determines whether those who already possess the reality (rem) should receive the sacrament, and this part has two parts. In the first, he inquires what the sacrament accomplishes or confers in these cases. In the second, however, he inquires what it signifies in them, where he says: “If it is asked, of what reality (rei) is that baptism the sacrament,” determining what it signifies.

“It is also often asked if it is given to infants in baptism.” This is the second part of the principal distinction, in which the Master specifically determines the effect of Baptism in infants; whether infants receive the gifts of virtues. And this part has two parts. In the first, he inquires. In the second, he determines according to truth and opinion, where he says: “It seems that they do not receive it.”

TREATMENT OF QUESTIONS.

To understand what the Master says in this part, two principle questions are examined.

The first question is on the sanctification of adults besides Baptism.

The second question is on the sanctification of infants in baptism.

Concerning the first, three things are asked: since sanctification and purification occur through a triple baptism, as the Master 1 says, namely, of water (fluminis), of the spirit (flaminis), and of blood (sanguinis), questions are raised about these three:

Firstly, regarding their efficacy.

Secondly, regarding their preeminence.

Thirdly, regarding their fittingness.

ARTICLE I.

On the sanctification of adults besides Baptism.

QUESTION I.

Whether Baptism of the Spirit (flaminis) without Baptism of Water (fluminis) is sufficient for salvation 2.

With regard to the first, we proceed as follows, and ask whether the Baptism of the Spirit (flaminis) without the Baptism of Water (fluminis) is sufficient for salvation. And it is not, it seems:

Objection 1. First, by the authority of the Lord in John 3:5: Unless a man be born again, etc.; but no one is born again in this way except by being baptized with Baptism of Water; therefore, no one enters the kingdom of heaven without Baptism of Water; therefore, Baptism of the Spirit (flaminis), or of the Holy Ghost (Spiritus), is not sufficient.

Obj. 2. Also, this is proven by example, for in Acts 10:44 it is said that Cornelius and those with him first received the Holy Ghost, and afterwards they were baptized with Baptism of Water; therefore, it seems that those baptized with the Baptism of the Spirit (flaminis) are bound to Baptism of Water. Therefore, without this, there is no salvation.

Obj. 3. Also, if someone could be saved without Baptism of Water, it seems especially true for an infant who should be helped more quickly out of God’s mercy; but the infant who is not baptized with water is condemned, as Augustine says in his book, De Fide ad Petrum 3, and maintains in the text 4: “Hold firmly,” etc.; therefore, no one else can be saved without the Baptism of Water, no matter how much they may be baptized another way.

Obj. 4. Also, if someone can be saved in a way other than by Baptism of Water, then Baptism of Water is not a necessary sacrament. Therefore, those who refuse to be baptized do not sin; but this is manifestly false. Therefore, without Baptism of Water there is no salvation. Therefore, nothing else is sufficient without it.

On the contrary: a. John 11:26 states: every one that liveth, and believeth in me, shall not die for ever;: but the just believe and are faithful before they are baptized. Therefore, if they die in such faith, they will not die forever.

b. Also, Ambrose 5 says, and it is found in the text 6: “He whom I was about to regenerate did not lose the grace he sought”. Therefore, he who had died without being regenerated was saved without Baptism of Water. Therefore, without this, Baptism of Penance gives salvation.

c. Also, sanctifying grace is a sufficient disposition for salvation, and the disposition for grace is to turn to God with all one’s whole heart and to depart from error, and all this can be done by the grace of God without Baptism of Water. Therefore, someone can be saved by baptism of the Holy Ghost alone.

d. Also, that, on account of which a thing is so, is itself more so; but Baptism of Water (fluminis), or aquae, does not sanctify except through the Holy Ghost. Therefore, the Holy Ghost sanctifies more and makes one worthy of eternal life. If, therefore, someone has Baptism of the Spirit (flaminis), he has sanctification. And he who has this has what is sufficient for salvation. Therefore, etc. – If you say that no one can have Baptism of the Spirit (flaminis) unless they are first baptized with Baptism of Water, it is shown to be false. First, because “God obliges no one to do the impossible;” and again, He denies Himself to no one who seeks Him. So if someone who cannot be baptized turns to God, God turns to him. But this can not happen except through uniting with the Holy Ghost, and this is to be baptized with Baptism of the Spirit (flaminis). Therefore, this can be obtained without the other.

I answer that, It must be said that Baptism of the Spirit (flaminis) and Baptism of Water (fluminis) are both necessary for salvation. But the first is necessary, not because it is a precept, but because without it no one is freed from sin. And since we are all born sinners, and no one can be saved unless he is freed from sin, therefore no one, neither young nor old, can be saved without Baptism of the Spirit (flaminis). – But the Baptism of Water (fluminis), or aquae, is necessary, because God instituted it and because he instituted it under precept; and since the precepts are necessary for salvation, therefore this baptism is necessary for salvation. – But since, as Jerome 7 says, “God obliges no one to do the impossible by His command;” and again, what a a man cannot do, if he wills to do it, is reckoned to him as done, as the gloss 8 on that Psalm [57:2] says: For in your heart you work iniquity, etc., “That which you cannot do, and desire, God regards as done.” Therefore, Baptism of Water is not necessary in such a way that, if the will is present and the possibility is lacking, someone cannot be saved without it.

It must be conceded, therefore, that Baptism of the Spirit (flaminis) is sufficient without Baptism of Water (fluminis), so long as a man has the will and is hindered from receiving it before death due to a preventing necessity, as the last reasons show. It must nevertheless be conceded that no one can be saved without this, if he is able and neglects to be baptized. And this is what Augustine 9 says, that “one can be saved without receiving the sacrament of baptism, but he cannot be saved with contempt for the sacrament.” He despises it, however, when he can be baptized, and the place and time present themselves, and he neglects it. And then he is also deprived of Baptism of the Spirit (flaminis), because he falls from grace.

Reply Obj. 1-2. Therefore, to that objection concerning the Lord’s command, and to that concerning Cornelius, the answer is now clear: because both are understood in him who has the ability and is not hindered by necessity. For Cornelius had the place and time, and the Lord’s affirmative command bound him who was able.

Reply Obj. 3. To the objection concerning the infant, that, then, especially an unbaptized infant can be saved: it must be said that if an infant had Baptism of the Spirit (flaminis) without Baptism of Water, he would never be condemned. He is then condemned because being deprived of Baptism of Water, he lacks the grace of the Holy Ghost: because he cannot otherwise be disposed to grace according to common law, unless God grants a special privilege, as in those sanctified in the womb. – But an adult, according to the common teaching, can, by faith and sorrow for sins, be disposed to grace, according to that in Ezekiel [33,2]: At whatever hour the sinner groans, life shall live, etc. Hence it is not similar, because each one’s own faith is worth more than another’s: and thus, the adult’s will is more effective than the will of a child. Nor is the child condemned for violation of a commandment, but because of original sin, which remains unremoved.

Reply Obj. 4. The last objection has already been resolved: for it is called a necessary sacrament, not because without it a man cannot be saved, but because he is bound to it if he can, and neglecting it, he cannot be saved.

. . .

1 Hic, c. 4 (IV, 765 sqq.)

2 Cf. Alex., Summa, p. IV, q. 8, m. 9, a. 4, § 4; S. Th., IV Sent., d. 4, q. 3, a. 3, quaestiunc. 1 et 3; Summa, III, q. 66, a. 11; Scotus, Oxon., IV, d. 4, q. 6 (XVI, 451 sqq.); Rep., IV, ibid. (XXIII, 610 sqq.).

3 Pseudo-August., c. 27 (PL 40, 774).

4 Hic, c. 4 (IV, 769).

5 De obitu Valentin., n. 29 (PL 16, 1368).

6 Hic, c. 4 (IV, 769).

7 Potius Pseudo-Augustin., Sermo 236, n. 6 (PL 39, 2183).

8 Ordin., in h. 1. (PL 113, 928).

9 De Baptismo c. Donat., IV, c. 25, n. 32 (PL 43, 176).

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