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Dist. 3

Book IV: On the Sacraments · Distinction 3

Textus Latinus
p. 61

DISTINCTIO III.

Pars I.

Cap. I. Quid sit baptismus.

Post haec videndum est, quid sit baptismus, et quae sit forma, et quando institutus, et causa institutionis. — Baptismus dicitur intinctio, id est ablutio corporis exterior facta sub forma verborum praescripta. Si enim fiat ablutio sine verbo, non est ibi Sacramentum, sed accedente verbo ad elementum fit Sacramentum; non utique ipsum elementum fit Sacramentum, sed ablutio facta in elemento. Unde Augustinus1: «Verbo baptisma consecratur; detrahe verbum, et quid est aqua nisi aqua? accedit verbum ad elementum, et fit Sacramentum. Unde est haec tanta virtus aquae, ut corpus tangat et cor abluat, nisi faciente verbo? non quia dicitur, sed quia creditur. Nam et in ipso verbo aliud est sonus transiens, aliud est virtus manens». In duobus ergo consistit Sacramentum baptismi, scilicet verbo et elemento. Ergo etsi alia desint, quae ad decorem Sacramenti instituta sunt, non ideo minus est verum Sacramentum et sanctum, si verbum sit ibi et elementum. Nam et in hoc Sacramento et in aliis quaedam solent fieri ad decorem et honestatem Sacramenti, quaedam ad substantiam et causam Sacramenti pertinentia. De substantia huius Sacramenti sunt verbum et elementum, cetera ad solemnitatem eius pertinent.

Cap. II. De forma baptismi.

Sed quod est illud verbum, quo accedente ad elementum, fit Sacramentum? Veritas2 te docet, quae huius Sacramenti formam tradens ait discipulis: Ite, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti. Invocatio igitur Trinitatis verbum dicitur, quo baptisma consecratur; et haec est forma verborum, sub qua traditur baptismus. Unde Bonifacio episcopo Zacharias papa3 ait: «Firmissime praeceptum est in Synodo Anglorum, ut quicumque sine invocatione Trinitatis mersus fuisset, quod Sacramentum regenerationis non haberet»; quod omnino verum est, quod si mersus in fonte baptismi quis fuerit sine invocatione Trinitatis, perfectus Christianus non est, nisi in nomine Patris et Filii et Spiritus sancti fuerit baptizatus».

Cap. III. Quod Apostoli in Christi nomine baptizaverunt.

Legitur tamen in Actibus Apostolorum, Apostolos baptizasse in nomine Christi; sed in hoc nomine, ut exponit Ambrosius, tota Trinitas intelligitur: «Intelligitur enim, cum Christum dicis, et Pater, a quo unctus est, et ipse qui unctus est, et Spiritus sanctus, per quem unctus est». Unde Nicolaus papa ad consulta Bulgarorum4: «A quodam Iudaeo multos baptizatos asseritis; et quid inde agendum sit, consulitis. Hi profecto, si in nomine sanctae Trinitatis, vel in nomine Christi, sicut in Actibus Apostolorum legimus, baptizentur, baptizati sunt; unum enim idemque est, ut sanctus exponit Ambrosius».

Cap. IV. Si in nomine Patris, vel Spiritus sancti possit tradi baptismus.

Hic quaeritur, an baptismus esset verus, si diceretur in nomine Patris tantum, vel Spiritus sancti, ut cum dicitur in nomine Christi. Ambrosius5 videtur dicere, si fide mysterium Trinitatis teneatur, et una persona tantum nominetur, plenum esse Sacramentum; et e converso, si tres nominentur, et non recte de aliquo illorum sentiatur, vacuum fieri mysterium. Ait enim sic: «Ubi non est plenum baptismi Sacramentum, nec principium nec species aliqua baptismi aestimatur. Plenum autem est, si Patrem et Filium et Spiritum sanctum fatearis. Si unum neges, totum subrues. Et sicut unum in sermone comprehendas, vel Patrem, vel Filium, vel Spiritum sanctum, fide autem nec Patrem nec Filium nec Spiritum sanctum abneges; plenum est fidei Sacramentum; ita etiam, licet Patrem et Filium et Spiritum sanctum dicas, et Patris et Filii et Spiritus sancti minuas potestatem, vacuum est omne mysterium». «Cum dicitur in nomine Christi, per unitatem nominis impletum est mysterium; nec a Christi baptismate Spiritus separatur, quia Christus baptizavit in Spiritu6».

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«Nunc consideremus, utrum, sicut in Christi nomine legimus baptismi plenum esse Sacramentum, ita etiam, Spiritu sancto tantum nuncupato, nihil desit ad mysterii plenitudinem. Rationem sequamur: qui unum dixerit, Trinitatem significavit; si Christum dicas, et Patrem, a quo unctus est Filius, et ipsum qui unctus est Filium, et Spiritum, quo unctus est, designasti. Scriptum est enim1b: Hunc Iesum a Nazareth, quem unxit Deus Spiritu sancto. Et si Patrem dicas, Filium eius et Spiritum oris eius pariter indicas, si tamen id etiam corde comprehendas. Et si Spiritum dicas, Deum Patrem, a quo procedit, et Filium, cuius est Spiritus, nuncupasti. Unde, ut rationi copuletur auctoritas, Dominus dicit: Vos autem baptizabimini in Spiritu sancto. Ex quo indicat, nos recte posse baptizari in Spiritu sancto».

Ex his aperte intellexisti, in nomine Christi verum baptisma tradi; ubi2b nihilominus insinuari videtur, verum baptisma dari posse in nomine Patris tantum, vel Spiritus sancti, si tamen ille qui baptizat, fidem Trinitatis teneat, quae Trinitas in quolibet horum nominum intelligitur. Si autem aliquis, perverse credens et errorem inducere intendens, unum de tribus tantum nuncupet, non implevit mysterium. Quod vero ait, nominatis tribus, vacuum esse mysterium, si baptizans minuat potestatem Patris vel Filii vel Spiritus sancti, id est, male sentiat de potentia alicuius horum, non credens unam potentiam trium; intelligendum est hoc super eum qui non intendit nec credit baptizare, qui non tantum caret fide, sed etiam intentionem baptizandi non habet. — Qui ergo baptizat in nomine Christi, baptizat in nomine Trinitatis, quae ibi intelligitur. Tutius est tamen, tres personas ibi nominare, ut dicatur: in nomine Patris et Filii et Spiritus sancti; non in nominibus, sed in nomine, id est in invocatione vel in confessione Patris et Filii et Spiritus sancti; invocatur enim ibi tota3b Trinitas, ut invisibiliter ibi operetur per se, sicut extra visibiliter per ministrum. Si autem dicatur in nominibus, non est ibi Sacramentum, quia non servatur forma baptismi.

Pars II.

Cap. V. De institutione baptismi.

De institutione baptismi, quando coeperit, variae sunt aestimationes. Alii dicunt, baptismum tunc esse institutum, cum Nicodemo Christus ait4b: Nisi quis renatus fuerit ex aqua et Spiritu sancto etc. Alii dicunt institutionem baptismi factam, cum Apostolis dixit5b: Ite, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti. Sed hoc dixit eis post resurrectionem, praecipiens eis de vocatione gentium, quos ante passionem binos et binos miserat ad praedicandum in Iudaea et ad baptizandum, dicens: In viam gentium ne abieritis. Iam ergo institutus erat baptismus, quia baptizabant simul et praedicabant. Si vero quaeritur, in qua forma tunc baptizaverunt; sane dici potest: in nomine Trinitatis, scilicet in ea forma, in qua baptizaverunt postea gentes; quae ante passionem potest intelligi fuisse tradita, licet non sit scriptum. Non ergo tunc illam formam Christus prius tradidit, cum ad evangelizandum gentibus misit; sed quam ante tradiderat, mittens eos in Iudaeam, post iteravit, cum ad gentes misit. — Commodius ergo dicitur institutio facta, quando Christus a Ioanne baptizatus est in Iordane; quod dispensavit, non quia mundari voluerit6b, cum sine peccato fuerit, sed quia «contactu mundae carnis suae vim regenerativam contulit aquis», ut qui postea immergeretur, invocato nomine Trinitatis, a peccatis purgaretur. Tunc igitur institutus est baptismus Christi, in quo Trinitas, cuius mysterium ibi innotuit, interius hominem baptizat.

Cap. VI. Quare in aqua tantum fiat.

Celebratur autem hoc Sacramentum tantum in aqua, non in alio liquore, ut Christus ait: Nisi quis renatus ex aqua etc. Ideoque uniformiter id fieri in aqua praecipitur, ut intelligatur, quod «sicut aqua sordes corporis ac vestes abluit, ita baptismus maculas animae sordesque vitiorum emundando abstergit7b». Vel ideo, ut nullum inopia excusaret; quod posset fieri, si in vino et oleo fieret, et ut communis materia baptizandi inveniretur apud omnes. Quod aqua signavit, quae de latere Christi manavit, sicut sanguis alterius Sacramenti signum fuit. Non igitur in alio liquore potest consecrari baptismus nisi in aqua.

Cap. VII. De immersione, quoties fieri debeat.

De immersione vero si quaeritur quomodo fieri debeat praecise; respondemus: vel semel, vel tertio8b, pro vario more Ecclesiae.

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Unde Gregorius: «De trina immersione baptismi nil verius responderi potest, quam quod vos ipsi sensistis; quia in una fide nihil officit Ecclesiae sanctae consuetudo diversa. Quia enim in tribus subsistentiis una substantia est, reprehensibile esse nullatenus potest, infantem in baptismo vel ter, vel semel immergere, quia et in tribus mersionibus personarum Trinitas, et in una potest Divinitatis singularitas designari. Nos vero, qui tertio mergimus, etiam triduanae sepulturae sacramentum signamus». — Secundum hoc licet non modo ter, sed etiam semel tantum mergere. Ibi tamen dumtaxat semel mergere licet, ubi consuetudo Ecclesiae talis existit. Si quis vero id facere incipiat, ubi consuetudo talis non est, vel semel tantum mergendum esse asserat, reprehensibilem se constituit. Unde Haymo: «In suo sensu abundabat Cyprianus, cum semel mergebat in baptismo parvulos; qui quod intelligebat studiose implebat, bonis operibus abundando, licet in hoc nescius delinqueret. Sed quia bonis operibus abundabat, postea, correptus a Deo, abundavit altiori sensu, ter illos mergendo». — Ecce habes, quia deliquit qui semel mersit; sed hoc ideo, quia aliter se habebat illius Ecclesiae consuetudo, vel quia unam tantum faciendam mersionem asserebat. De trina mersione Augustinus ait: «Postquam nos credere promisimus, tertio capita nostra in sacro fonte dimersimus, qui ordo baptizandi duplici mysterii significatione celebratur. Recte enim tertio mersi estis, qui accepistis baptismum in nomine Trinitatis. Recte tertio mersi, quia accepistis baptismum in nomine Christi, qui die tertia resurrexit a mortuis. Illa enim tertio repetita immersio typum dominicae exprimit sepulturae». — Constat ergo, baptizandos tertio debere immergi; et tamen si semel tantum immergantur, verum baptisma accipiunt. Et qui semel immergit tantum non peccat, nisi consuetudo Ecclesiae obsistat, vel hoc modo tantum debere fieri asserat3c.

Cap. VIII. Quando circumcisio amisit vim.

Solet etiam quaeri, si circumcisio amisit statim4c vim suam ab institutione baptismi. — Ad quod dicimus, in Christi morte terminata esse legalia omnia. Ex tunc igitur circumcisio perdidit vim suam, ita quod postea non profecerit; potius obfuit observatoribus suis, sed usque ad oblationem verae hostiae potuit prodesse. Si enim ante passionem legalia finem habuissent, non, ea imminente, vetus pascha cum discipulis manducasset.

Cap. IX. De causa institutionis baptismi.

Causa vero institutionis baptismi est innovatio mentis, ut homo, qui per peccatum vetus fuerat, per gratiam baptismi renovetur, quod fit depositione vitiorum et collatione virtutum. Sic enim fit quisque novus homo, cum, abolitis peccatis, ornatur virtutibus. Abolitio peccatorum pellit foeditatem, appositio virtutum affert decorem, et haec est res huius Sacramenti, scilicet interior munditia. Si quaeritur, utrum baptismus aperuerit caelum quod non aperuit circumcisio; dicimus, quia nec baptismus nec circumcisio aditum regni nobis aperuit, sed hostia Salvatoris, quae si tempore circumcisionis oblata fuisset, illius temporis homines regnum intrassent. Res igitur huius Sacramenti iustificatio est.

English Translation

DISTINCTION III.

Part I.

Chap. I. What baptism is.

After these things it must be seen what baptism is, and what is its form, and when it was instituted, and the cause of its institution. — Baptism is called an immersion, that is, an exterior washing of the body performed under a prescribed form of words. For if a washing is done without the word, there is no Sacrament there, but when the word is joined to the element a Sacrament comes to be; not indeed that the element itself becomes the Sacrament, but the washing performed in the element. Whence Augustine1: «By the word baptism is consecrated; take away the word, and what is water but water? the word is joined to the element, and it becomes a Sacrament. Whence comes this so great power of water, that it touches the body and washes the heart, except by the working of the word? not because it is spoken, but because it is believed. For even in the word itself one thing is the passing sound, another is the abiding power». In two things, therefore, the Sacrament of baptism consists, namely in the word and the element. Therefore, even if other things are lacking, which were instituted for the adornment of the Sacrament, it is for that no less a true and holy Sacrament, if the word be there and the element. For in this Sacrament and in others some things are wont to be done for the adornment and seemliness of the Sacrament, others pertaining to the substance and cause of the Sacrament. Of the substance of this Sacrament are the word and the element; the rest pertain to its solemnity.

Chap. II. On the form of baptism.

But what is that word, by whose being joined to the element the Sacrament comes to be? The Truth2 teaches you, who, handing down the form of this Sacrament, says to the disciples: Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. The invocation of the Trinity, therefore, is called the word, by which baptism is consecrated; and this is the form of words, under which baptism is handed down. Whence Zacharias the pope to Boniface the bishop3 says: «It was most firmly prescribed in the Synod of the Angles, that whoever should have been immersed without the invocation of the Trinity, would not have the Sacrament of regeneration»; which is altogether true, that if anyone be immersed in the font of baptism without the invocation of the Trinity, he is not a perfect Christian, unless he be baptized in the name of the Father and of the Son and of the Holy Spirit».

Chap. III. That the Apostles baptized in the name of Christ.

Nevertheless it is read in the Acts of the Apostles that the Apostles baptized in the name of Christ; but in this name, as Ambrose explains, the whole Trinity is understood: «For it is understood, when you say Christ, both the Father, by whom he was anointed, and he himself who was anointed, and the Holy Spirit, by whom he was anointed». Whence Nicholas the pope to the inquiries of the Bulgars4: «You assert that many have been baptized by a certain Jew; and you ask what is to be done thereupon. These indeed, if they be baptized in the name of the holy Trinity, or in the name of Christ, as we read in the Acts of the Apostles, are baptized; for it is one and the same thing, as the holy Ambrose explains».

Chap. IV. Whether baptism can be conferred in the name of the Father, or of the Holy Spirit.

Here it is asked whether baptism would be true, if it were said in the name of the Father only, or of the Holy Spirit, as when it is said in the name of Christ. Ambrose5 seems to say that, if the mystery of the Trinity be held by faith, and only one person be named, the Sacrament is full; and conversely, if the three be named, and one of them not be rightly thought of, the mystery is made void. For he says thus: «Where the Sacrament of baptism is not full, neither a beginning nor any species of baptism is reckoned. But it is full, if you confess the Father and the Son and the Holy Spirit. If you deny one, you overthrow the whole. And just as you may comprehend one in speech, either the Father, or the Son, or the Holy Spirit, but by faith deny neither the Father nor the Son nor the Holy Spirit; the Sacrament of faith is full; so also, even though you say the Father and the Son and the Holy Spirit, yet diminish the power of the Father and of the Son and of the Holy Spirit, the whole mystery is void». «When it is said in the name of Christ, by the unity of the name the mystery is fulfilled; nor is the Spirit separated from the baptism of Christ, because Christ baptized in the Spirit6».

«Now let us consider whether, just as in the name of Christ we read the Sacrament of baptism to be full, so also, when the Holy Spirit alone is named, nothing is lacking to the fullness of the mystery. Let us follow reason: he who has said one has signified the Trinity; if you say Christ, you have designated both the Father, by whom the Son was anointed, and him who was anointed, the Son, and the Spirit, by whom he was anointed. For it is written1b: This Jesus of Nazareth, whom God anointed with the Holy Spirit. And if you say the Father, you equally indicate his Son and the Spirit of his mouth, if only you also comprehend it with the heart. And if you say the Spirit, you have named God the Father, from whom he proceeds, and the Son, whose Spirit he is. Whence, that authority may be joined to reason, the Lord says: But you shall be baptized in the Holy Spirit. By which he indicates that we can rightly be baptized in the Holy Spirit».

From these things you have clearly understood that in the name of Christ true baptism is conferred; where2b it seems nonetheless to be insinuated that true baptism can be given in the name of the Father only, or of the Holy Spirit, provided that he who baptizes hold the faith of the Trinity, which Trinity is understood in each of these names. But if anyone, believing perversely and intending to introduce error, name only one of the three, he has not fulfilled the mystery. And as to what he says, that, the three being named, the mystery is void, if the one baptizing diminish the power of the Father or of the Son or of the Holy Spirit, that is, think ill of the power of any of these, not believing the one power of the three; this is to be understood of him who neither intends nor believes that he baptizes, who not only lacks faith, but also has not the intention of baptizing. — He, therefore, who baptizes in the name of Christ, baptizes in the name of the Trinity, which is understood there. It is safer, however, to name the three persons there, so that it be said: in the name of the Father and of the Son and of the Holy Spirit; not in the names, but in the name, that is in the invocation or in the confession of the Father and of the Son and of the Holy Spirit; for the whole Trinity is invoked3b there, that it may work invisibly there of itself, just as outwardly visibly through the minister. But if it be said in the names, there is no Sacrament there, because the form of baptism is not preserved.

Part II.

Chap. V. On the institution of baptism.

Concerning the institution of baptism, when it began, there are various estimations. Some say that baptism was then instituted, when Christ said to Nicodemus4b: Unless one be born again of water and the Holy Spirit etc. Others say that the institution of baptism was made, when he said to the Apostles5b: Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. But he said this to them after the resurrection, commanding them concerning the calling of the gentiles, whom before the passion he had sent two by two to preach in Judea and to baptize, saying: Go not into the way of the gentiles. Baptism, therefore, was already instituted, because they baptized and preached at the same time. But if it is asked in what form they then baptized; it can well be said: in the name of the Trinity, namely in that form, in which they afterwards baptized the gentiles; which can be understood to have been handed down before the passion, although it is not written. Christ, therefore, did not first hand down that form then, when he sent them to evangelize the gentiles; but the one he had handed down before, sending them into Judea, he afterwards repeated, when he sent them to the gentiles. — More fittingly, therefore, is the institution said to have been made, when Christ was baptized by John in the Jordan; which he dispensed, not because he willed to be cleansed6b, since he was without sin, but because «by the contact of his clean flesh he conferred a regenerative power on the waters», so that whoever should afterwards be immersed, the name of the Trinity being invoked, might be purged from sins. Then, therefore, was the baptism of Christ instituted, in which the Trinity, whose mystery became known there, inwardly baptizes man.

Chap. VI. Why it is done in water only.

But this Sacrament is celebrated only in water, not in any other liquid, as Christ says: Unless one be born again of water etc. And therefore it is uniformly prescribed that it be done in water, so that it may be understood that «just as water washes away the filth of the body and of garments, so baptism, by cleansing, wipes away the stains of the soul and the filth of vices7b». Or else, that poverty might excuse no one; which could happen, if it were done in wine and oil, and that a material common for baptizing might be found among all. Which the water signified, that flowed from the side of Christ, just as the blood was the sign of the other Sacrament. Therefore baptism cannot be consecrated in any other liquid but in water.

Chap. VII. On immersion, how often it ought to be done.

But concerning immersion, if it is asked precisely how it ought to be done; we answer: either once, or three times8b, according to the varying custom of the Church.

Whence Gregory: «Concerning the threefold immersion of baptism nothing truer can be answered than what you yourselves have perceived; because in one faith the diverse custom of the holy Church does no harm. For since in three subsistences there is one substance, it can in no way be reprehensible to immerse an infant in baptism either thrice, or once, because both in three immersions the Trinity of persons, and in one the singularity of the Godhead can be designated. But we, who immerse three times, also signify the sacrament of the three-day burial». — According to this it is permitted to immerse not only thrice, but also once only. Yet it is permitted to immerse once only there, where such a custom of the Church exists. But if anyone begin to do this, where such a custom does not exist, or assert that one ought to immerse once only, he makes himself reprehensible. Whence Haymo: «Cyprian abounded in his own sense, when he immersed little ones once in baptism; who diligently fulfilled what he understood, abounding in good works, although in this he unknowingly transgressed. But because he abounded in good works, afterwards, being corrected by God, he abounded in a higher sense, immersing them three times». — Behold, you have it, that he transgressed who immersed once; but this for the reason that the custom of that Church was otherwise, or because it asserted that only one immersion was to be made. Concerning the threefold immersion Augustine says: «After we promised to believe, we immersed our heads a third time in the sacred font, which order of baptizing is celebrated with a twofold signification of the mystery. For rightly were you immersed a third time, who received baptism in the name of the Trinity. Rightly immersed a third time, because you received baptism in the name of Christ, who on the third day rose from the dead. For that thrice-repeated immersion expresses the type of the Lord's burial». — It is established, therefore, that those to be baptized ought to be immersed three times; and yet if they be immersed only once, they receive true baptism. And he who immerses only once does not sin, unless the custom of the Church oppose, or assert that it ought to be done in this way only3c.

Chap. VIII. When circumcision lost its power.

It is also wont to be asked, whether circumcision lost its power at once4c from the institution of baptism. — To which we say that in the death of Christ all the legal observances were brought to an end. From that time, therefore, circumcision lost its power, so that afterwards it did not profit; rather it harmed its observers, but until the offering of the true victim it was able to profit. For if before the passion the legal observances had had their end, he would not, as that was at hand, have eaten the old pasch with the disciples.

Chap. IX. On the cause of the institution of baptism.

But the cause of the institution of baptism is the renewal of the mind, so that man, who through sin had been old, may by the grace of baptism be renewed, which comes about by the laying aside of vices and the conferring of virtues. For thus does each one become a new man, when, sins being abolished, he is adorned with virtues. The abolition of sins drives out foulness, the addition of virtues brings adornment, and this is the res of this Sacrament, namely interior cleanness. If it is asked whether baptism opened heaven, which circumcision did not open; we say that neither baptism nor circumcision opened to us the entrance of the kingdom, but the victim of the Saviour, which, had it been offered at the time of circumcision, the men of that time would have entered the kingdom. The res, therefore, of this Sacrament is justification.

Apparatus Criticus
  1. 1
    In Ioan. Evang. tr. 80. n. 3, et de Cataclysmo, c. 3. n. 3; nec non C. Detrahe verbum (54.), c. 1. q. 1.
    [Augustine,] On the Gospel of John, tract 80, n. 3, and On the Cataclysm, c. 3, n. 3; also the Canon Detrahe verbum (54.), c. 1, q. 1.
  2. 2
    Matth. 28, 19.
    Matthew 28, 19.
  3. 3
    Can. In Synodo Anglorum (83.), de Consecrat. dist. 4. — Pro quod si mersus originale et Vat. cum ed. 8 quia, si mersus.
    The Canon In Synodo Anglorum (83.), de Consecratione dist. 4. — For quod si mersus the original and the Vatican edition with the 8th edition read quia, si mersus.
  4. 4
    Verba Nicolai papae sunt C. A quodam Iudaeo (24.), de Consecrat. dist. 4.
    The words of Pope Nicholas are the Canon A quodam Iudaeo (24.), de Consecratione dist. 4.
  5. 5
    Cap. 8, 12. Locus Ambrosii est I. de Spiritu S. c. 3. n. 44. — Loc. cit. n. 42. Seq. locus est ibid. n. 43, tertius n. 44. — Antequam incipit primus locus, edd., excepta I, non bene post peri mysterium addunt Trinitatis (potius baptismi), refragantibus codd.
    Cap. 8, 12. The passage of Ambrose is On the Holy Spirit, book I, c. 3, n. 44. — The same passage, n. 42. The next passage is ibid. n. 43, the third n. 44. — Before the first passage begins, the editions, except the 1st, not well after peri add to mysterium the word Trinitatis (rather baptismi), the codices being against it.
  6. 6
    Respicitur Ioan. I, 33, et Act. I, 5.
    Reference is made to John 1, 33, and Acts 1, 5.
  7. 1b
    Act. 10, 38. Inferius locus Scripturae est Act. 1, 5. — Pro posse baptizare ed. 1 posse baptizari. — De expositione Ambrosii cfr. Bernard., Tract. de baptismo c. 2. n. 7.
    Acts 10, 38. Below, the passage of Scripture is Acts 1, 5. — For posse baptizare the 1st edition [reads] posse baptizari. — On Ambrose's exposition cf. Bernard, Tract on Baptism, c. 2, n. 7.
  8. 2b
    Ita codd. et ed. 1; in aliis unde, et inferius Vat. cum paucis edd. non complet pro non implevit.
    So the codices and the 1st edition; in others unde, and below the Vatican edition with a few editions [read] non complet for non implevit.
  9. 3b
    Codd. et ed. 1 omittunt tota. Deinde pro ministrum Vat. mysterium, plures edd. ministerium. In fine codd. omittunt baptismi.
    The codices and the 1st edition omit tota. Then, for ministrum, the Vatican edition [reads] mysterium; several editions [read] ministerium. At the end, the codices omit baptismi.
  10. 4b
    Ioan. 3, 5 [OCR: Ioan. 3, 0]. Cfr. Hugo de S. Vict., II. de Sacram. p. VI. c. 4. — Superius codd. A B C et plures edd. omittunt baptismum post dicunt.
    John 3, 5 (the OCR digit-mangles this as "Ioan. 3, 0"). Cf. Hugh of St. Victor, On the Sacraments, book II, p. VI, c. 4. — Above, codices A B C and several editions omit baptismum after dicunt.
  11. 5b
    Matth. 28, 19. — Seq. locus Scripturae est Matth. 10, 5. — Pro binos et binos edd., excepta I, semel tantum binos, refragantibus codd.
    Matthew 28, 19. — The next passage of Scripture is Matthew 10, 5. — For binos et binos the editions, except the 1st, [read] semel tantum binos, the codices being against it.
  12. 6b
    Ita codd. et ed. I; in aliis voluit. De baptismo Christi cfr. Matth. 3, 16; Marc. 1, 8; Luc. 3, 22; Ioan. 1, 27. — De loco, qui sequitur, cfr. supra pag. 21, nota 3, et C. Nunquam aquae (10.), de Consecrat. dist. 4. — In ultima capituli propositione post Tunc igitur cum edd. 1, 2, 3, 6, 7 omisimus repetita verba invocato nomine Trinitatis.
    So the codices and the 1st edition; in others voluit. On the baptism of Christ cf. Matthew 3, 16; Mark 1, 8; Luke 3, 22; John 1, 27. — On the passage that follows cf. above p. 21, note 3, and the Canon Nunquam aquae (10.), de Consecratione dist. 4. — In the last clause of the chapter, after Tunc igitur, with editions 1, 2, 3, 6, 7 we have omitted the repeated words invocato nomine Trinitatis.
  13. 7b
    Comment. in Epist. ad Rom. 6, 4. (inter opera Ambros.).
    Commentary on the Epistle to the Romans 6, 4 (among the works of Ambrose).
  14. 8b
    Plures edd. ter. — Locus Gregorii (nonnullis omissis) est I. Epistolar. indiction. 9. epist. 43. (alias 41.), et C. De trina mersione (80.); de Consecrat. dist. 4.
    Several editions [read] ter. — The passage of Gregory (some things being omitted) is Letters, indiction 9, letter 43 (otherwise 41), and the Canon De trina mersione (80.); de Consecratione dist. 4.
  15. 3c
    [p.63, Cap. VII tail] Codd. et edd. 1, 2, 3, 7 statum pro statim vim suam. — In sequentibus respiciuntur Matth. 26, 2; Marc. 14, 1; Luc. 22, 1; Ioan. 13, 1.
    [p.63, end of Chap. VII] The codices and editions 1, 2, 3, 7 [read] statum for statim vim suam. — In what follows reference is made to Matthew 26, 2; Mark 14, 1; Luke 22, 1; John 13, 1.
  16. 4c
    [p.63, Cap. VIII] Codd. et edd. 1, 2, 3, 7 statum pro statim.
    [p.63, Chap. VIII] The codices and editions 1, 2, 3, 7 [read] statum for statim.
Dist. 3, Part 1, Divisio Textus→