← Back to Distinction 2

Dist. 2, Art. 2, Q. 2

Book IV: On the Sacraments · Distinction 2

Textus Latinus
p. 55

Quaestio II. Ad quid fuerit institutus baptismus Ioannis.

Secundo quaeritur, ad quid fuerit baptismus Ioannis institutus. Et quod ad significandum, videtur:

1. Per illud quod dicit Hugo1: « Inter baptisma Christi et baptisma Ioannis hoc interest, quia ibi solum Sacramentum dabatur, hic Sacramentum et res Sacramenti, scilicet in baptismo Christi »: ergo si Sacramenti est significare, patet, quod ad significandum.

2. Item, per rationem videtur: quia magis conveniebat baptismus Ioannis cum baptismo Christi, quam baptismus legalis; sed ille, ut dicit Hugo2, significabat baptisma Christi: ergo multo fortius congruit, quod baptisma Ioannis.

Item, quod fuerit institutus ad efficiendum, videtur:

p. 56

1. Quia dicitur Marci primo3: Erat Ioannes baptizans et praedicans baptismum poenitentiae in remissionem peccatorum: ergo cum remissio peccatorum non sit sine gratia, videtur, quod dabat gratiam.

2. Item, ratione videtur: quia, sicut dicit Hugo4 « quemadmodum crescit in Sacramentis expressio significationis, crescit efficacia sanctificationis, et hoc secundum quod magis appropinquant ad adventum Christi »; sed baptismus Ioannis expressius signum erat quam circumcisio, et adventui magis appropinquabat: ergo maiorem efficaciam habebat.

3. Praeterea, si nullam habebat interius efficaciam, cum ablutio carnis parvae vel nullius esset utilitatis, non erat acceptandum nec approbandum: ergo stulte fecerunt qui susceperunt; male etiam fecit Christus, qui approbavit, dum ab eo baptizari voluit, sicut dicitur Matthaei tertio5: ergo si nec illi faciebant stulte, nec Christus male, ergo aliquam efficaciam habuit.

4. Item, quod maiorem efficaciam habuit quam baptismus Christi, videtur: quia Christus baptizatus est baptismate Ioannis, non suo: ergo ex opere6 praeposuit illud suo; sed non esset praeponendum, nisi esset maioris virtutis et efficaciae: ergo etc.

Contra: Quod nec ad significandum nec ad efficiendum7, videtur:

5. Quia, si ad significandum tantum, ergo fuit Sacramentum legis veteris; si ad efficiendum, fuit novae: ergo cum baptismus Ioannis non fuerit Sacramentum legis veteris — quia Ioannes est terminus Legis — nec novae; manifestum est, quod nec significavit nec efficientiam habuit.

6. Item, quod nihil interius fecerit, videtur: quia Marci primo8 dicitur: Ego baptizo vos aqua; et Ioannis primo: Propterea veni ego in aqua baptizans; et Actuum primo: Quia Ioannes baptizavit aqua.

7. Item, super illud Ioannis tertio9: Erat Ioannes baptizans etc.; Glossa: « Quantum catechumenis nondum baptizatis prodest doctrina fidei, tantum profuit baptisma Ioannis ante baptismum Christi »: ergo secundum hoc solum instruebat et nihil gratiae conferebat: patet igitur etc.

Conclusio

Conclusio. Baptismus Ioannis fuit institutus ad significandum, non ad efficiendum.

Respondeo: Dicendum, quod baptisma Ioannis fuit institutum ad praesignandum baptisma Christi, sicut dicit Magister10, quod « erat sacrae rei signum, quia significabat baptismum Christi », et ratione huius erat quodam modo Sacramentum. — Fuit etiam institutum ad assuefaciendum ad baptismum Christi, Matthaei tertio11: Ego baptizo etc.; Glossa: « Tantum corpora lavo, quia peccata solvere nequeo, ut sicut nascendo et praedicando praecurro, sic baptizando ad baptisma Christi dirigam »; et quantum ad hoc non est Sacramentum, sed sacramentale, sicut torneamentum, quo milites assuescunt, non est bellum. — Fuit et tertio ad baptismum Christi initiandum, manifestando auctorem et praeparando materiam, et hoc, cum baptizavit Christum: manifestatus est Christus, Ioannis primo: Ut manifestaretur in Israel, propterea veni ego in aqua baptizans; et in illo baptizandi actu « contulit Christus aquis vim regenerativam contactu carnis suae », ut dicit Beda. Et quantum ad hoc, quod fuit initium novae legis, non fuit Sacramentum nec omnino veteris nec omnino novae legis.

Concedendum est igitur, quod fuit institutum ad significandum, non ad efficiendum, sicut dicit Hugo12; nec oportet quod Sacramentum sit veteris legis propter hoc, quod initiabat Sacramentum novae.

Ad argumenta:

Ad 1. Quod obiicitur de illo verbo: praedicans etc.; Glossa13 exponit sic: « Poenitentiae baptismum dicit in remissionem peccatorum, et hunc tantum praedicavit, non dedit ». Unde baptismus ille poenitentiae non erat baptismus Ioannis, quem ipse dabat, sed baptismus Christi, quem Ioannes praedicabat.

Ad 2. Ad illud quod obiicitur, quod expressius signum est quam legalia; dicendum quod circumcisio instituta fuit in remedium, non tantum in signum14, sed baptismus Ioannis tantum in signum, non in remedium; quodsi esset in remedium, utique esset efficacius remedium, sicut erat expressius signum.

Ad 3.4. Ad illud quod obiicitur, quod si nullius utilitatis etc.; dicendum, quod quamvis interius non purgaret, non tamen erat inutile, quia instruebat et assuefaciebat; et quod amplius est, fuit via manifestandi Christum et praeparandi materiam baptismo Christi. Et inde est, quod Christus in eo baptizari voluit, ut se baptizando materiam suo baptismati praepararet sanctificando aquam. — Et sic patet sequens, quia non praeposuit suo, sed ordinavit ad suum baptismum.

---

English Translation

Question II. For what end John's baptism was instituted.

Second it is asked, for what end John's baptism was instituted. And that it was [instituted] for signifying seems [to be the case]:

1. By that which Hugh says1: "Between the baptism of Christ and the baptism of John there is this difference, that there only the Sacrament was given, here the Sacrament and the reality of the Sacrament, namely in the baptism of Christ": therefore if it belongs to a Sacrament to signify, it is clear that [it was instituted] for signifying.

2. Likewise, by reason it seems [so]: because the baptism of John agreed more with the baptism of Christ than the legal baptism did; but that [legal baptism], as Hugh says2, signified the baptism of Christ: therefore much more fittingly does the baptism of John [signify it].

Likewise, that it was instituted for effecting seems [to be the case]:

1. Because it is said in Mark 13: John was baptizing and preaching the baptism of penance for the remission of sins: therefore since the remission of sins is not [given] without grace, it seems that he gave grace.

2. Likewise, by reason it seems [so]: because, as Hugh says4, "just as the expression of signification increases in the Sacraments, the efficacy of sanctification increases, and this in proportion as they draw nearer to the coming of Christ"; but the baptism of John was a more express sign than circumcision, and drew nearer to [Christ's] coming: therefore it had greater efficacy.

3. Furthermore, if it had no interior efficacy, since the washing of the flesh would be of little or no use, it was not to be accepted nor approved: therefore those who received it acted foolishly; Christ too did wrongly, who approved it when he willed to be baptized by him, as is said in Matthew 35: therefore if neither did they act foolishly, nor Christ wrongly, then it had some efficacy.

4. Likewise, that it had greater efficacy than the baptism of Christ seems [to be the case]: because Christ was baptized with John's baptism, not with his own: therefore by the deed itself6 he set it before his own; but it would not be preferred unless it were of greater virtue and efficacy: therefore, etc.

On the contrary: That it was [instituted] neither for signifying nor for effecting7 seems [to be the case]:

5. Because, if [it was instituted] only for signifying, then it was a Sacrament of the old law; if for effecting, it was [a Sacrament] of the new: therefore since John's baptism was not a Sacrament of the old law — because John is the terminus of the Law — nor of the new; it is manifest that it neither signified nor had efficacy.

6. Likewise, that it did nothing interiorly seems [to be the case]: because it is said in Mark 18: I baptize you with water; and in John 1: Therefore have I come baptizing in water; and in Acts 1: Because John baptized with water.

7. Likewise, on that text of John 39: John was baptizing etc.; the Gloss [says]: "As much as the teaching of faith profits catechumens not yet baptized, so much did the baptism of John profit before the baptism of Christ": therefore according to this it only instructed and conferred nothing of grace: it is clear therefore, etc.

Conclusion

Conclusion. John's baptism was instituted for signifying, not for effecting.

I respond: It must be said that John's baptism was instituted to pre-signify the baptism of Christ, as the Master says10, that "it was a sign of a sacred thing, because it signified the baptism of Christ," and by reason of this it was in a certain way a Sacrament. — It was also instituted to accustom [men] to the baptism of Christ, [as in] Matthew 311: I baptize etc.; the Gloss: "I only wash bodies, since I cannot loose sins, so that just as by being born and by preaching I run before [him], so by baptizing I may direct [men] to the baptism of Christ"; and as to this it is not a Sacrament, but a sacramental, like the tournament by which soldiers are trained, [which] is not [real] war. — It was also, thirdly, [instituted] for initiating the baptism of Christ, by manifesting the author and preparing the matter, and this, when he baptized Christ: Christ was manifested, [as in] John 1: That he might be manifested in Israel, therefore have I come baptizing in water; and in that act of baptizing "Christ conferred upon the waters a regenerative power by the contact of his flesh," as Bede says. And as to this, that it was the beginning of the new law, it was a Sacrament neither wholly of the old nor wholly of the new law.

It must therefore be granted that it was instituted for signifying, not for effecting, as Hugh says12; nor is it necessary that it be a Sacrament of the old law on account of this, that it initiated the Sacrament of the new.

To the arguments:

To 1. As for what is objected concerning that word preaching etc.; the Gloss13 expounds it thus: "He calls it the baptism of penance for the remission of sins, and this he only preached, he did not give." Hence that baptism of penance was not the baptism of John, which he himself gave, but the baptism of Christ, which John preached.

To 2. As for what is objected, that it is a more express sign than the legal [signs]; it must be said that circumcision was instituted as a remedy, not only as a sign14, but John's baptism only as a sign, not as a remedy; for if it were a remedy, it would surely be a more efficacious remedy, just as it was a more express sign.

To 3 and 4. As for what is objected, that [it would be] of no use, etc.; it must be said that although it did not purge interiorly, yet it was not useless, because it instructed and accustomed [men]; and what is more, it was a way of manifesting Christ and of preparing the matter for the baptism of Christ. And hence it is that Christ willed to be baptized in it, so that by baptizing himself he might prepare the matter for his own baptism by sanctifying the water. — And thus the consequent is clear, that he did not set it before his own, but ordained it to his own baptism.

---

Apparatus Criticus
  1. 1
    Libr. II. de Sacram. p. VI. c. 6. — Finem arg. codd. M O sic exhibent: patet quod cum Sacramentum est sacrae rei signum, quod institutum ad signandum; cod. X post patet quod supplet sit, cod. Z erat.
    [Hugh of St. Victor,] book II On the Sacraments, part VI, c. 6. — The end of the argument codices M O give thus: it is clear that since a Sacrament is a sign of a sacred thing, [it follows] that [it was] instituted for signifying; after it is clear that, codex X supplies it is, codex Z it was.
  2. 2
    Cfr. Sum. Sent. tr. 4. c. 2; I. de Sacram. p. XI. c. 6. et II. p. VI. c. 3, ubi docet, Sacramenta legalia fuisse figuras et signa veritatis evangelicae.
    Cf. Summa Sententiarum tract. 4, c. 2; [Hugh,] On the Sacraments book I, part XI, c. 6, and book II, part VI, c. 3, where he teaches that the legal Sacraments were figures and signs of the evangelical truth.
  3. 3
    Vers. 4: Fuit Ioannes in deserto baptizans etc. Non pauci codd. cum ed. I: Erat Ioannes baptizans baptismo poenitentiae etc.
    Verse 4 [Mark 1:4]: John was in the desert baptizing etc. Not a few codices, with the first edition, [read]: John was baptizing with the baptism of penance etc.
  4. 4
    Libr. I. de Sacram. p. XI. c. 6. Cfr. supra a. 1. q. 2. fundam. 1. — Circa finem arg. post adventui edd. repetunt Christi.
    [Hugh,] On the Sacraments book I, part XI, c. 6. Cf. above, a. 1, q. 2, foundation 1. — Toward the end of the argument, after coming the editions repeat of Christ.
  5. 5
    Vers. 13. seqq. Cfr. Glossa ordinaria in hunc loc. — In maiori, in qua pro acceptandum codd. F V accipiendum, respiciuntur verba Chrysostomi, Homil. 16. (alias 15.) in Ioan. n. 3, ubi Ioannes profitetur, baptisma suum parvum et vile esse et praeter aquam nihil amplius habere.
    Verse 13 ff. [Matthew 3:13 ff.] Cf. the Glossa ordinaria on this passage. — In the major [premise], in which for to be accepted codices F V [read] to be received, there are regarded the words of Chrysostom, Homily 16 (elsewhere 15) on John, n. 3, where John professes that his baptism is small and cheap and has nothing more beyond the water.
  6. 6
    Cod. Z ex opere suo.
    Codex Z [reads] by his own deed.
  7. 7
    In codd. F H (bb a secunda manu) additur institutum fuerit.
    In codices F H (and bb by a second hand) is added was instituted.
  8. 8
    Vers. 8, ubi Vulgata, quam sequitur Vat.: Ego baptizavi vos aqua. — Seq. textus est Ioan. 1, 31; tertius Act. 1, 5. — In fine arg. codd. M addunt: Item Ioan. 1. (26.): Ego baptizo in aqua; Glossa [ordinaria apud Strabum, de qua cfr. Gregor., Homil. 7. in Evang. n. 3.]: Quia corpora abluo aqua, non aufero peccata ego in aqua baptizans.
    Verse 8 [Mark 1:8], where the Vulgate, which the Vatican edition follows, [reads]: I have baptized you with water. — The following text is John 1:31; the third [is] Acts 1:5. — At the end of the argument codices M add: Likewise John 1 (26): I baptize in water; Gloss [the ordinaria in Strabo, on which cf. Gregory, Homily 7 on the Gospels, n. 3]: Because I wash bodies with water, I do not take away sins, I who baptize in water.
  9. 9
    Vers. 23: Erat autem et Ioannes baptizans. — Glossa invenitur in Comment. Scoti Erigenae in hunc locum: Quantum enim catechumenis nondum baptizatis doctrina fidei prodest, tantum Ioannis baptisma baptizatis in eo, priusquam baptisma Christi subirent, profuit.
    Verse 23 [John 3:23]: And John also was baptizing. — The Gloss is found in the Commentary of Scotus Eriugena on this passage: For as much as the teaching of faith profits catechumens not yet baptized, so much did the baptism of John profit those baptized in it, before they underwent the baptism of Christ.
  10. 10
    Hic c. 5.
    [The Master, Peter Lombard,] here c. 5.
  11. 11
    Vers. 11. — De Glossa quae est ordinaria apud Strabum et Lyranum, cfr. Beda, in Luc. 3, 16, ubi sequitur Gregorium, I. Homil. in Evang. homil. 7. n. 3. De torneamentis i. e. militaribus exercitiis ad ostensionem virium, vide Du Cange, Glossarium etc. — Post assuescunt cod. G addit bellare.
    Verse 11 [Matthew 3:11]. — On the Gloss, which is the ordinaria in Strabo and in Lyra, cf. Bede on Luke 3:16, where he follows Gregory, book I of the Homilies on the Gospels, homily 7, n. 3. On tournaments, i. e. military exercises for the display of strength, see Du Cange, Glossarium etc. — After are trained codex G adds to make war.
  12. 12
    Sum. Sent. tr. 5. c. I. et II. de Sacram. p. VI. c. 6. — Post pauca pro initiabat multi codd. nuntiabat.
    Summa Sententiarum tract. 5, c. 1, and [Hugh,] On the Sacraments book II, part VI, c. 6. — A little after, for initiated many codices [read] announced.
  13. 13
    Glossa ordinaria apud Strabum, quae delibata est ex Gregor., I. Homil. in Evang. homil. 20. n. 2, sic habet: Baptismum poenitentiae dedit, baptismum in remissionem peccatorum praedicavit, tamen non dedit. Cfr. Hieron., Dialog. contra Luciferian. n. 7; August., V. de Baptismo contra Donatist. c. 10. n. 12, et Quaest. ex novo Testam. (inter opera August.) p. II. q. 29. (alias 18.).
    The Glossa ordinaria in Strabo, which is drawn from Gregory, book I of the Homilies on the Gospels, homily 20, n. 2, runs thus: He gave the baptism of penance, he preached the baptism for the remission of sins, yet he did not give [it]. Cf. Jerome, Dialogue against the Luciferians, n. 7; Augustine, book V On Baptism, against the Donatists, c. 10, n. 12, and Questions on the New Testament (among the works of Augustine) part II, q. 29 (elsewhere 18).
  14. 14
    Cfr. infra lit. Magistri, d. III. c. 5. — Superius pro initiandum, quod exhibet cod. bb a secunda manu, alii codd. cum edd. minus apte nuntiandum, cod. A praenuntiandum; cfr. finis responsionis. Subinde verbis manifestatus est Christus cod. G (K a secunda manu) praemittit tunc enim.
    Cf. below, the text of the Master, d. III, c. 5. — Above, for initiating, which codex bb gives by a second hand, the other codices with the editions [read] less aptly announcing, codex A foretelling; cf. the end of the reply. Then before the words Christ was manifested codex G (K by a second hand) prefixes for then.
Cited by

2 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

Doubts concerning the text of the Master (Dist. XVI, Part I)
Book IV: On the Sacraments · Distinction 16
supra d. 2. a. 2. q. 2.
Whether indulgences are worth as much as is preached
Book IV: On the Sacraments · Distinction 20
supra pag. 56, nota 8
← Dist. 2, Art. 2, Q. 1Dist. 2, Art. 2, Q. 3→