Bonaventure — Opera Omnia

Dist. 1, Part 2, Art. 1, Q. 2

Book IV: On the Sacraments · Distinction 1

Textus Latinus

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Quaestio II. Utrum ad remissionem originalis sufficeret sola fides.

Secundo quaeritur, utrum ad remissionem originalis sufficeret sola fides. Et quod sic, videtur¹:

1. Per verbum Gregorii, quod ponitur in littera²: « Pro parvulis sola fides ».

2. Item, Hugo de sancto Victore³ dicit, quod « tempore legis naturae non fuerunt aliqua Sacramenta in praecepto », ergo sine omnibus poterat homo salvari; sed nullus poterat salvari sine remissione originalis: ergo remissio originalis poterat fieri sine aliquo Sacramento exteriori in sola fide.

3. Item, si tempore illo Sacramenta virtutem totam habebant a fide: ergo tantum faciebat sola fides, quantum fides cum illis Sacramentis: ergo videtur, quod sola fide parentum potuerunt⁴ salvari.

Contra:

1. Si parvulis sufficiebat sola fides tunc temporis, et modo non sufficit nec tempore circumcisionis sufficiebat: ergo videtur, quod fides tunc esset maioris virtutis quam post: ergo videtur, post fuisse deterioris conditionis. Sed post non fuit deterioris conditionis⁵: ergo si post non sufficeret, nec prius.

2. Item, si sola fides sufficiebat, ergo parvulus in omni statu salvari poterat: cum ergo nihil oporteret circa corpus pueri fieri, videtur, quod posset⁶ iustificari in ventre matris.

3. Item, videtur, quod non posset parvulus mori sine remedio, parentibus existentibus fidelibus; sed modo non sic est, immo possunt et praepediuntur

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etiam nati: ergo sunt peioris conditionis in statu gratiae quam in statu naturae.

Conclusio

In remissionem peccati originalis parvulis tunc sufficiebat fidei professio, qualitercumque fieret, sive signo, sive verbo, sive actu cordis, dum tamen fieret a parentibus cum respectu ad parvulum.

Respondeo: Ad hoc est duplex opinio cum dicitur, quod fides parentum erat in remedium parvulo.

Quidam dicunt, quod non fides — habitus, sed ratione actus et motus sive professionis, et non cuiuscumque professionis sed eius qua profitebantur, parvulum curandum esse ab eo quem exspectabant⁷. Et de hac professione quidam dicunt, quod oportebat, quod fieret professio non tantum actu mentis vel oris, sed etiam in signo visibili, ut puta in oblatione vel in sacrificio sive decimatione, vel aliquo alio signo; quoniam Ecclesia fidelium semper aliqua signa habuit, in quibus fideles colligebantur et profitebantur fidem in facto. Unde Augustinus contra Faustum⁸: « In nullum nomen religionis sive verum sive falsum, coadunari possent homines nisi aliquo signorum velut Sacramentorum visibilium consortio unirentur ». Unde dicunt, quod aliquod erat signum cum fide. Et quod dicit Gregorius sola fide intelligit: fide⁹ parentum sine consensu vel fide parvuli. — Sed haec positio non congruit, quia ipse addit in auctoritate: « vel pro maioribus virtus sacrificii ». Quare ergo dicit sola? Quia¹⁰, cum de maioribus agit, addit et dicit: virtus sacrificii; praeterea, cum nulla¹¹ essent necessitatis, etsi talis professio de congruo deberet esse cum fide, non tamen necessario. Unde Hugo: « Commonemur, quod illa Sacramenta primi temporis magis ad devotionem proposita fuerunt quam ad obtinendam salutem indicta ».

Propter hoc alia positio dicit, quod professio fidei sufficiebat, qualitercumque fieret, sive signo, sive verbo, sive actu cordis, dum tamen fieret a parentibus, et haberetur respectus ad parvulum.

Si autem quaeratur: quare magis fides parentum? dici potest, quod parentes dicuntur hic omnes qui curam gerebant de parvulo; aut si dicantur parentes proprie, ratio, quare magis in fide ipsorum, est: quia per ipsos parvulus contraxerat culpam, congruum erat, ut eorum fide mereretur gratiam.

Ad obiecta:

1. Ad illud quod obiicitur, quod videtur fides deteriorata; dicendum, quod illud non sequitur simpliciter, quod fides sit deteriorata, sed quod vel deteriorata est, vel aliquid sit ei adiunctum, quod necessitate servari oportet, sicut sunt instituta Sacramenta sub praecepto. Exemplum de observantia mandatorum in eo qui est liberae voluntatis, et in eo qui intravit religionem: primo sufficit ad salutem, secundo non¹².

2. Ad illud quod obiicitur, quod secundum hoc parvulus in ventre matris posset iustificari; dicendum, quod non habebat efficaciam fides secundum communem legem, nisi quando natus erat ex utero, sicut nec baptismus. Deus enim secundum ius commune non regenerat nisi prius per naturam natum. Quare autem non, infra dicetur in tractatu de baptismo¹³.

3. Sed quod de natis obiicit, dicendum, quod habent se sicut excedentia¹⁴ et excessa. In hoc enim excedit illud, quod parvulo periclitanti facilius poterat subveniri; sed in hoc aliud excedit, quia, parentibus entibus infidelibus, adultus salvari poterat, sed parvulus non; praeterea, dubium est, quin

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oporteret, utrumque esse fidelem; et alia multa bona nunc habentur, quae non tunc¹⁵, ut puta maior certitudo salutis, maius munus gratiae et alia bona, quae proveniunt, scilicet obedientia et humiliatio et consimilia; et ideo non sequitur ex hoc, quod status ille esset melior.

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English Translation

Question II. Whether for the remission of original [sin] faith alone would suffice.

Secondly it is asked whether for the remission of original [sin] faith alone would suffice. And that it would, seems to be the case¹:

1. From the word of Gregory, which is placed in the text [of Lombard]²: « For little children faith alone [suffices] ».

2. Likewise, Hugh of Saint Victor³ says that « in the time of the law of nature there were not any Sacraments under precept »; therefore without any [of them] a man could be saved; but no one could be saved without the remission of original [sin]: therefore the remission of original [sin] could come about without any exterior Sacrament, by faith alone.

3. Likewise, if in that time the Sacraments had all their power from faith: then faith alone accomplished as much as faith together with those Sacraments: therefore it seems that by the faith of the parents alone they could⁴ be saved.

On the contrary:

1. If faith alone sufficed for little children at that time, and now does not suffice, nor did it suffice in the time of circumcision: then it seems that faith was then of greater power than afterward: therefore it seems that afterward [the condition] was of worse standing. But afterward [the condition] was not of worse standing⁵: therefore if afterward it would not suffice, neither would it before.

2. Likewise, if faith alone sufficed, then a little child could be saved in any state: since therefore nothing would need to be done about the body of the boy, it seems that he could⁶ be justified in the mother's womb.

3. Likewise, it seems that a little child could not die without remedy, the parents being faithful; but now it is not so, indeed they can [die] and are hindered

even after being born: therefore they are of worse standing in the state of grace than in the state of nature.

Conclusion

For the remission of the sin of original [guilt] in little children at that time a profession of faith sufficed, in whatever way it was made, whether by sign, or by word, or by an act of the heart, provided it was made by the parents with respect to the little child.

I respond: On this there is a twofold opinion, when it is said that the faith of the parents was a remedy for the little child.

Some say that [it was] not faith — [as] a habit, but by reason of the act and movement, that is, of the profession, and not of any profession whatever but of that by which they professed that the little child was to be cared for by him whom they were awaiting⁷. And concerning this profession some say that it was necessary that the profession be made not only by an act of the mind or of the mouth, but also in a visible sign, as for instance in an offering or in a sacrifice or a tithing, or some other sign; since the Church of the faithful always had some signs, in which the faithful were gathered and professed their faith in deed. Hence Augustine against Faustus⁸: « Into no name of religion, whether true or false, could men be brought together unless they were united by the fellowship of some signs, as it were of visible Sacraments ». Hence they say that there was some sign together with faith. And when Gregory says « faith alone » he understands: the faith⁹ of the parents without the consent or faith of the little child. — But this position is not fitting, because he himself adds in the authority: « or for the older ones the power of sacrifice ». Why then does he say « alone »? Because¹⁰, when he treats of the older ones, he adds and says: the power of sacrifice; furthermore, since none¹¹ [of these] were of necessity, even if such a profession ought by congruity to be together with faith, yet [it was] not [so] of necessity. Hence Hugh: « We are admonished that those Sacraments of the first time were set forth rather for devotion than enjoined for obtaining salvation ».

On account of this another position says that a profession of faith sufficed, in whatever way it was made, whether by sign, or by word, or by an act of the heart, provided it was made by the parents, and respect was had to the little child.

But if it be asked: why rather the faith of the parents? it can be said that « parents » are here called all who took care of the little child; or if « parents » be taken properly, the reason why [it is] rather in their faith is: because through them the little child had contracted the guilt, it was fitting that by their faith he should merit grace.

To the objections:

1. To that which is objected, that faith seems to be made worse; it must be said that it does not follow simply that faith is made worse, but that either it is made worse, or something is adjoined to it which must of necessity be observed, as are the Sacraments instituted under precept. [There is] an example concerning the observance of the commandments in one who is of free will, and in one who has entered religion: for the first it suffices for salvation, for the second not¹².

2. To that which is objected, that according to this a little child could be justified in the mother's womb; it must be said that faith did not have efficacy according to the common law, except when [the child] was born from the womb, just as neither [did] baptism. For God according to the common law does not regenerate [one] unless first born through nature. Why, however, [it is] not [so], will be said below in the treatise on baptism¹³.

3. But as to what he objects concerning those born, it must be said that they stand related as exceeding¹⁴ and exceeded. For in this respect the one exceeds, that a little child in danger could more easily be helped; but in this respect the other exceeds, because, the parents being unbelievers, an adult could be saved, but a little child not; furthermore, it is doubtful whether

it would be required that both be faithful; and many other good things are now had which [were] not then¹⁵, as for instance a greater certitude of salvation, a greater gift of grace and other goods which come about, namely obedience and humiliation and the like; and therefore it does not follow from this that that state would be better.

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Apparatus Criticus

1
Cod. Z addit verum est, quod.
Codex Z adds it is true, that.
2
Hic c. 8. Cod. G integrum Gregorii testimonium affert, prout a Magistro loc. cit. exhibetur, cod. Z post Pro parvulis addit remedium erat. Idem cod. Z superius post sola adiungit sine aliis, scilicet sine signo exteriori et motu interiori.
Here [in Lombard's text] c. 8. Codex G adduces the whole testimony of Gregory, as it is set out by the Master in the place cited; codex Z, after For little children, adds there was a remedy. The same codex Z, above, after alone, adjoins without other things, namely without an exterior sign and an interior movement.
3
Libr. I. de Sacram. p. XI. c. 8; cfr. ibid. c. 3.
Book I of On the Sacraments, part XI, c. 8; cf. ibid. c. 3.
4
Codd. F H K poterant.
Codices F H K [read] they were able to.
5
Codd. F H Z (L a secunda manu) sed hoc est falsum. Mox pro non sufficeret codd. F H I K Z non sufficit.
Codices F H Z (L by a second hand) [read] but this is false. Presently, for would not suffice, codices F H I K Z [read] does not suffice.
6
Ita cod. F (E I a secunda manu), in aliis possit. Superius pro oporteret cod. Z oportebat.
So codex F (E I by a second hand); in the others, can. Above, for would need codex Z [reads] needed.
7
Edd. cum pluribus codd. exspectabat.
The editions, with several codices, [read] was awaiting.
8
Libr. XIX. c. 11, cfr. supra pag. 12, nota 1.
[Augustine, Contra Faustum] Book XIX, c. 11; cf. above, page 12, note 1.
9
Cod. G (K a secunda manu) de fide. Hugo a S. Vict. — Sum. Sent. tr. 4. c. 1: Sed cum pro parvulis sacrificia offerentur, quomodo verum erit quod dicit Gregorius « Sola pro parvulis fides »? Ad quod potest dici, quod per sola non excluduntur sacrificia; sed dicitur sola fides i. e. nuda et in mysterio velata tunc fuisse in parvulis i. e. in iis quibus non erat revelatio facta futurae incarnationis. Pro maioribus virtus sacrificii: quia perfecti, quibus revelatum fuerat mysterium incarnationis, virtutem sacrificiorum intelligebant, quid scilicet significarent illa sacrificia.
Codex G (K by a second hand) [reads] of faith. Hugh of St. Victor. — Sum. Sent. tr. 4, c. 1: But since sacrifices were offered for little children, how will what Gregory says be true, « Faith alone for little children »? To which it can be said that by alone sacrifices are not excluded; but it is said faith alone i. e. that it was then bare and veiled in mystery in the little children, i. e. in those to whom the revelation of the future incarnation had not been made. For the older ones, the power of sacrifice: because the perfect, to whom the mystery of the incarnation had been revealed, understood the power of the sacrifices, namely what those sacrifices signified.
10
Locus in edd. et fere omnibus codd. corruptus. Notavimus 16 diversas lectiones in solis codd., et quidem omnes corruptas vel parum congruas; sequimur cod. cc.
The passage is corrupt in the editions and in nearly all the codices. We have noted 16 different readings in the codices alone, and indeed all corrupt or scarcely congruous; we follow codex cc.
11
Cod. K (bb a secunda manu) supplet Sacramenta, cod. U legit cum illa sacra non essent, codd. A M cum nullius essent. — Respicitur dictum Hugonis a S. Vict. I. de Sacram. p. XI. c. 3: Illa (Sacramenta sub naturali lege) voluntatis magis esse videntur, ista (Sacramenta sub gratia) necessitatis, illa ex voto celebrata, ista ex praecepto etc. — Seq. Hugonis testimonium habetur ibidem: Unde coniicimus, quod Sacramenta illa prima magis ad exercendam devotionem proposita fuerant, quam etc. — Pro commonemur Vat. commemoremur.
Codex K (bb by a second hand) supplies Sacraments, codex U reads since those sacred things were not [of necessity], codices A M since they were of no one's. — There is referred to the saying of Hugh of St. Victor, On the Sacraments I, part XI, c. 3: Those (Sacraments under the natural law) seem to be rather of will, these (Sacraments under grace) of necessity, those celebrated from a vow, these from precept, etc. — There follows the testimony of Hugh, had in the same place: Whence we conjecture that those first Sacraments had been set forth rather for exercising devotion, than etc. — For we are admonished the Vatican [edition reads] let us call to mind.
12
Praepositivus, S. p. IV. q. 3, ad idem ostendendum utitur argumento de eo « qui hodie fecit votum continentiae; heri sufficiebat fides sine continentia, hodie non sufficit: ergo heri fuit fides maioris efficaciae in eo, quam modo sit ».
Praepositinus, Summa part IV, q. 3, to show the same thing makes use of the argument concerning him « who today made a vow of continence; yesterday faith without continence sufficed, today it does not suffice: therefore yesterday faith was of greater efficacy in him than it now is ».
13
Dist. 6. p. II. a. 1. q. 1. — Superius pro ius commune — quod praebent codd. D F G H P V, codd. Q aa bb legem communem, alii codd. vel cum ed. 1 secundum visionem, vel cum Vat. secundum institutionem. Aliquanto superius codd. E Z secundum rationem et legem communem pro secundum communem legem.
Distinction 6, part II, a. 1, q. 1. — Above, for common right — which codices D F G H P V give, codices Q aa bb [read] the common law, other codices either with edition 1 according to vision, or with the Vatican [edition] according to institution. Somewhat above, codices E Z [read] according to the reckoning and common law for according to the common law.
14
Ita codd. F G H P; alii codd. pro se sicut excedentia substituunt vel cum edd. in se opera excedentia, vel se opera sicut excedentia. Superius post obiicit in codd. F H Z V (P a secunda manu) additur quod nunc magis possunt periclitari. — Seq. propositionem plurimi codd. sic exhibent: in hoc enim excedit illud, quod parvulo (codd. M R T U parvulus) facilius periclitari poterat quam subveniri (codd. M R T sublevari, cod. U et subveniri). Inferius pro entibus, quod ed. 1 cum aliquot codd. omittit, Vat. existentibus. Subinde post adultus codd. K aa (H a secunda manu) addunt per propriam fidem.
So codices F G H P; other codices, for they stand related as exceeding, substitute either, with the editions, in themselves works exceeding, or themselves works as exceeding. Above, after objects, in codices F H Z V (P by a second hand) is added that now they can more [be] in danger. — The following proposition very many codices set out thus: for in this respect that exceeds, that for a little child (codices M R T U a little child [nom.]) it could more easily be in danger than be helped (codices M R T be relieved, codex U and be helped). Below, for being, which edition 1 with some codices omits, the Vatican [edition reads] existing. Presently, after adult, codices K aa (H by a second hand) add by his own faith.
15
Ita codd. F H; in aliis codd. et edd. unde omittitur. Lemma: verba bona nunc habentur, quae non tunc.
So codices F H; in the other codices and editions whence is omitted. The lemma is: good things are now had, which [were] not then. ---