Bonaventure — Opera Omnia

Dist. 3, Part 2, Art. 1, Q. 1

Book IV: On the Sacraments · Distinction 3

Textus Latinus

p. 76

Articulus I. De baptismi institutione.

Quaestio I. Utrum Sacramentum baptismi debuerit institui in aqua.

Primo ergo quaeritur, utrum Sacramentum baptismi debuerit institui in aqua. Et quod sic¹, ipsum factum Domini ostendit³.

Sed quod non, videtur ratione:

1. Quia baptismus est signum sepulturae Christi, sicut dicitur ad Romanos sexto⁴: Consepulti enim estis etc.: ergo p. 77 si sepultura Christi fuit in terra, non in aqua, videtur, quod similiter debuerit baptismus institui in terra.

2. Item, Sacramenta veteris legis fuerunt signa Sacramentorum novae legis, et in illis praefigurata sunt ista; sed Sacramenta veteris legis fiebant vel in eis quae habebant ortum a terra, ut sacrificia et decimationes, vel in aliquo terreo, ut circumcisio, quae fiebat cultello petrino^1b: ergo si fuerunt convenientia signa horum, ergo Sacramenta novae legis, maxime baptismus, debuerunt institui in terra, non in aqua.

3. Item, si dicas, quod debet fieri in aqua propter expressam significationem gratiae; sed contra: liquor olei expressius significat gratiam^2b quam aqua: ergo magis debuit institui in oleo quam in aqua.

4. Item, dicitur Apocalypsis primo^3b: Lavit nos a peccatis nostris in sanguine suo: ergo si in baptismo est lavatio a peccatis, et significat illam ablutionem factam per sanguinem Christi, ergo magis debuit institui in sanguine.

Item, quaeritur: quando Dominus instituit Sacramentum baptismi?

Conclusio. Baptismus convenienter in aqua institutus est.

Respondeo: Dicendum, quod Sacramentum baptismi est maxime efficax et maxime necessarium inter alia Sacramenta: efficax, quia in eo imprimitur character, qui disponit animam ad susceptionem luminis gratiae^4b, ut transparentia vitrum ad susceptionem luminis corporalis; datur etiam gratia mundificans animam; datur etiam illi gratiae actus remittendi ardorem concupiscentiae. Sed quia haec oportuit dari in eo signo, quod sua proprietate multiplici haec omnia designaret; tale autem est aqua, quia transparet et est pervia lumini, et ideo characterem significat; et iterum abluit et mundat inter omnes liquores, et ideo significat gratiam mundantem; item infrigidat, ideo significat remissionem ardoris concupiscentiae^5b: conveniebat ergo maxime aqua baptismatis Sacramento ob efficaciam.

Similiter etiam propter necessitatem. Quia enim Sacramentum est, a quo nemo absolvitur, et in quo omnes communicant; necesse fuit institui in liquore, qui est communis apud omnes, et in quo abundant pauperes et divites; talis autem liquor est aqua: ideo etc.

Ad obiecta:

1. Ad illud ergo quod obiicitur, quod signat sepulturam; dicendum, quod non tantum signat Domini sepulturam, immo etiam gratiam, quam donat; et quia in immersione in aquam utrumque signatur, in terra autem non signatur gratia mundans, cum sit faex elementorum: ideo etc.

2. Ad illud quod obiicitur de lege veteri, dicendum, quod, sicut dicit Apostolus^6b, omnes qui fuerunt in Lege, fuerunt sub maledicto usque ad adventum Christi, qui factus est pro nobis maledictum, ut a maledictione nos liberaret; et quia terra fuit maledicta homini, non aqua, Genesis tertio; in huius signum Sacramenta illa erant ex his quae sunt ex terra; non sic autem Sacramenta nova, quia ista est lex benedictionis. Praeterea, lex vetus et maxime Moysi fuit onerosa ad confringendum duros, et ideo in duris, ut in cultello petrino et in effusione sanguinis, remedium habebant; sed lex nova est suavitatis et amoris: ideo datus in aqua, quae cedit facile^7b.

3. 4. Ad illud quod obiicitur de oleo et sanguine, patet responsio: quia nec conveniunt significationi efficaciae, cum non mundent, nec necessitati, cum non omnes eis abundent.

Ad illud quod quaeritur ultimo: quando est institutum? ex Scriptura potest videri, quae de hoc in multis locis loquitur. Propter quod notandum, quod Dominus baptismi Sacramentum primo insinuavit instituendum, secundo instituit, tertio confirmavit institutum. Insinuavit quidem facto et verbo: facto, cum baptizatus esset a Ioanne in aqua^8b, ostendit ceteros credentes in aqua fore baptizandos. Insinuavit verbo, cum praedixit Nicodemo, Ioannis tertio^9b: Nisi quis renatus fuerit ex aqua etc. — Instituit autem, cum ipse baptizare coepit per discipulos, Ioannis tertio: Post haec venit Iesus in terram Iudaeam et baptizabat; et tunc instituit facto et verbo: quia dicitur ibidem: baptizabat, p. 78 etsi non ipse in propria persona, tamen discipuli in sua praesentia, secundum quod ipse volebat; et rursus, discipulos misit ad praedicandum et baptizandum binos, Lucae decimo, sicut dicit Magister. — Confirmavit autem baptismum facto et verbo: facto, cum de latere eius non tantum profluxit sanguis, verum etiam aqua in ipsa passionis consummatione; verbo autem confirmavit quando post resurrectionem discipulos ad baptizandum omnes et singulos misit, Matthaei ultimo. — Et sic patet, quomodo diversimode loquitur Scriptura.

Scholion

I. Rationes probantes, aquam congruentem baptismi materiam esse, receptae sunt etiam a S. Thoma et optime paucis comprehenduntur in Breviloq. p. VI. c. 7. — Circa quaestionem incidentem, quando Christus baptisma instituit, olim putavit Alex. Hal. (S. p. IV. q. 8. m. 2. a. 3.), quem sequitur B. Albert. (hic a. 8.), formalem institutionem baptismi non esse factam ante, sed post resurrectionem Christi, quando Christus formam et praeceptum baptismi promulgavit (Matth. 28, 19.); potentialem vero sive materialem institutionem tunc, quando Christus baptizatus fuit a Ioanne. Sed communiter cum Ss. Bonav., Thoma nec non Scoto tenetur, hoc Sacramentum institutum esse iam ante passionem Christi, sed non ante ipsius baptismum. S. Thom. (S. III. q. 66. a. 2.) vult, in baptismo illo Christi hoc Sacramentum «vere institutum» fuisse; sed idem in Comment. (hic q. 1. a. 3. quaestiunc. 2.) dicit, tunc institutum fuisse quoad materiam, formamque aliquo modo fuisse praefiguratam. S. Bonav. et Scot. (hic q. 4. n. 2.) verisimilius esse putant, tunc proprie fuisse institutum, cum Christus discipulos miserit ad baptizandum. Ita etiam sentiunt Petr. a Tar. (hic q. 4. a. 1.) et Richard. a Med. (hic a. 3. q. 1.).

De ipsa 1. quaestione: Alex. Hal., loc. cit. m. 3. a. 2. § 1. — Scot., loc. cit. n. 3. — S. Thom., hic q. 1. a. 3. quaestiunc. 1; S. loc. cit. a. 3. — B. Albert., hic a. 4. — Petr. a Tar., hic q. 3. a. 1. quaestiunc. 1. — Richard. a Med., hic a. 3. q. 1. — Durand., hic q. 4. — Dionys. Carth., hic q. 3.

II. De seq. (2.) quaestione cfr. supra d. 1. p. I. q. 3. i. et scholion; insuper Alex. Hal., loc. cit. m. 4. a. 1. — Petr. a Tar., hic q. 3. a. 1. quaestiunc. 3. — Richard. a Med., hic a. 4. q. 1.

---

English Translation

Article I. On the institution of baptism.

Question I. Whether the Sacrament of baptism ought to have been instituted in water.

First, then, it is asked whether the Sacrament of baptism ought to have been instituted in water. And that it ought¹, the very deed of the Lord shows³.

But that it ought not, seems [to follow] from reason:

1. Because baptism is a sign of Christ's burial, as it is said to the Romans, chapter six⁴: For you have been buried together with him etc.: therefore si sepultura Christi fuit in terra, non in aqua — if Christ's burial was in earth, not in water, it seems that baptism likewise ought to have been instituted in earth.

2. Likewise, the Sacraments of the old law were signs of the Sacraments of the new law, and these latter were prefigured in them; but the Sacraments of the old law were performed either in things that had their origin from earth, as sacrifices and tithes, or in something earthen, as circumcision, which was performed with a stone knife^1b: therefore if those were fitting signs of these, then the Sacraments of the new law, especially baptism, ought to have been instituted in earth, not in water.

3. Likewise, suppose you say that it ought to be done in water on account of the express signification of grace; but on the contrary: the liquor of oil signifies grace more expressly^2b than water: therefore it ought rather to have been instituted in oil than in water.

4. Likewise, it is said in the Apocalypse, chapter one^3b: He washed us from our sins in his own blood: therefore if in baptism there is a washing from sins, and it signifies that cleansing made through the blood of Christ, then it ought rather to have been instituted in blood.

Likewise, it is asked: when did the Lord institute the Sacrament of baptism?

Conclusion. Baptism was fittingly instituted in water.

I respond: It must be said that the Sacrament of baptism is most efficacious and most necessary among the other Sacraments: efficacious, because in it the character is imprinted, which disposes the soul to the reception of the light of grace^4b, as transparency [disposes] glass to the reception of bodily light; there is given also grace cleansing the soul; there is given also to that grace the act of remitting the ardor of concupiscence. But because these things had to be given in that sign which by its manifold property would designate all these; and such is water, because it is transparent and pervious to light, and therefore signifies the character; and again, it washes and cleanses among all liquors, and therefore signifies cleansing grace; likewise it cools, therefore it signifies the remission of the ardor of concupiscence^5b: water therefore was most fitting for the Sacrament of baptism on account of its efficacy.

Likewise also on account of necessity. For since it is a Sacrament from which no one is absolved, and in which all share, it was necessary that it be instituted in a liquor which is common to all, and in which both poor and rich abound; and such a liquor is water: therefore etc.

To the objections:

1. To that, then, which is objected, that it signifies burial; it must be said that it signifies not only the Lord's burial, but rather also the grace which it bestows; and since in the immersion into water both are signified, whereas in earth cleansing grace is not signified, since it is the dregs of the elements: therefore etc.

2. To that which is objected concerning the old law, it must be said that, as the Apostle says^6b, all who were under the Law were under a curse until the coming of Christ, who was made a curse for us, that he might free us from the curse; and because the earth was cursed to man, not water (Genesis three); in sign of this those Sacraments were [made] from those things which are from earth; but not so the new Sacraments, because this is the law of blessing. Moreover, the old law, and especially that of Moses, was burdensome for breaking the hard-hearted, and therefore in hard things, as in the stone knife and in the shedding of blood, they had their remedy; but the new law is one of gentleness and love: therefore it was given in water, which yields easily^7b.

3. 4. To that which is objected concerning oil and blood, the response is plain: because they suit neither the signification of the efficacy, since they do not cleanse, nor the necessity, since not all abound in them.

To that which is asked last: when was it instituted? — it can be seen from Scripture, which speaks of this in many places. On account of which it must be noted that the Lord first intimated the Sacrament of baptism as to be instituted, secondly instituted it, thirdly confirmed it once instituted. He intimated it indeed by deed and by word: by deed, when, having been baptized by John in water^8b, he showed that the other believers were to be baptized in water. He intimated it by word, when he foretold to Nicodemus, John three^9b: Unless a man be born again of water etc. — He instituted it, however, when he himself began to baptize through his disciples, John three: After these things Jesus came into the land of Judea and baptized; and then he instituted [it] by deed and word: because it is said in the same place: he baptized, even if not he in his own person, yet his disciples in his presence, according as he willed; and again, he sent the disciples two by two to preach and to baptize, Luke ten, as the Master says. — He confirmed baptism, however, by deed and by word: by deed, when from his side there flowed not only blood, but also water, in the very consummation of the passion; by word he confirmed it, however, when after the resurrection he sent the disciples to baptize each and all, Matthew the last [chapter]. — And so it is plain how Scripture speaks in diverse ways.

Scholion

I. The reasons proving that water is the fitting matter of baptism are accepted also by St. Thomas and are excellently summed up in a few words in the Breviloquium, p. VI, c. 7. — Concerning the incidental question, when Christ instituted baptism, Alexander of Hales (Summa, p. IV, q. 8, m. 2, a. 3) once held, whom B. Albert follows (here a. 8), that the formal institution of baptism was made not before but after the resurrection of Christ, when Christ promulgated the form and precept of baptism (Matt. 28, 19); but the potential or material institution then, when Christ was baptized by John. But it is commonly held, with Ss. Bonaventure, Thomas, and also Scotus, that this Sacrament was instituted already before the passion of Christ, but not before his own baptism. St. Thomas (Summa III, q. 66, a. 2) holds that in that baptism of Christ this Sacrament was «truly instituted»; but the same [author] in the Commentary (here q. 1, a. 3, little-question 2) says that it was then instituted as to the matter, and that the form was in some way prefigured. St. Bonaventure and Scotus (here q. 4, n. 2) think it more probable that it was then properly instituted, when Christ sent the disciples to baptize. So too think Peter of Tarentaise (here q. 4, a. 1) and Richard of Mediavilla (here a. 3, q. 1).

On the first question itself: Alexander of Hales, loc. cit., m. 3, a. 2, § 1. — Scotus, loc. cit., n. 3. — St. Thomas, here q. 1, a. 3, little-question 1; Summa loc. cit. a. 3. — B. Albert, here a. 4. — Peter of Tarentaise, here q. 3, a. 1, little-question 1. — Richard of Mediavilla, here a. 3, q. 1. — Durandus, here q. 4. — Dionysius the Carthusian, here q. 3.

II. On the following (2nd) question, cf. above d. 1, p. I, q. 3, and the scholion; moreover Alexander of Hales, loc. cit., m. 4, a. 1. — Peter of Tarentaise, here q. 3, a. 1, little-question 3. — Richard of Mediavilla, here a. 4, q. 1.

---

Apparatus Criticus

1
Cfr. supra a. 2. q. 2. in corp. et ad 1. — Pro et ideo codd. F H et illud; deinde pro tunc edd. quia tunc.
Cf. above, a. 2, q. 2, in the body and ad 1. — For et ideo ("and therefore") codices F H read et illud ("and that"); then for tunc ("then") the editions read quia tunc ("because then").
3
Cfr. hic lit. Magistri, c. 6.
Cf. here the Master's text, c. 6.
4
Vers. 4.
Verse 4. [Rom. 6, 4.]
1b
Vide supra d. 1. p. II. a. 1. q. 3. et dub. 6.
See above d. 1, p. II, a. 1, q. 3, and dub. 6.
2b
Arnobius Iunior (claruit circa an. 460), in Ps. 17. ait: Sicut lucerna corporis oculus, ita lucerna animae mens est, in qua nisi oleum gratiae suae Christus infuderit, penitus lumen habere non poterit. Cfr. Isidor., in Exod. c. 44.
Arnobius the Younger (flourished around the year 460), on Ps. 17, says: «As the lamp of the body is the eye, so the lamp of the soul is the mind, into which, unless Christ has poured the oil of his grace, it cannot have light at all.» Cf. Isidore, on Exodus, c. 44.
3b
Vers. 5. [Apoc. 1, 5.]
Verse 5. [Apoc. 1, 5.]
4b
Cfr. infra d. 6. p. I. q. 2. — Inferius post primum datur etiam cod. F addit in ipso. Subinde pro quia haec cod. I quia omnia haec, cod. X quia haec omnia facit.
Cf. below d. 6, p. I, q. 2. — Lower down, after primum ("first") it is also given; cod. F adds in ipso. Then for quia haec ("because these") cod. I [reads] quia omnia haec, cod. X quia haec omnia facit.
5b
De prima et tertia aquae proprietate vide Aristot. II. de Anima, text. 68. (c. 7.); de Sens. et sens. c. 2. seqq.; II. de Generat. et corrupt. text. 16. seqq. (c. 3. seq.). De secunda cfr. Hugo a S. Vict., II. de Sacram. p. VI. c. 14, et hic lit. Magistri, c. 6, ubi etiam de ratione necessitatis paulo inferius posita agitur. Cfr. etiam Tertull., de Baptismo, c. 3. — Pro et iterum codd. G I et quoniam, cod. F vero legit item aqua est mundans, et propter hoc significat gratiam etc.
On the first and third property of water see Aristotle, On the Soul II, text 68 (c. 7); On Sense and the Sensible c. 2 ff.; On Generation and Corruption II, text 16 ff. (c. 3 f.). On the second, cf. Hugh of St. Victor, On the Sacraments II, p. VI, c. 14, and here the Master's text, c. 6, where the account of necessity placed a little below is also treated. Cf. also Tertullian, On Baptism, c. 3. — For et iterum ("and again") codices G I [read] et quoniam ("and since"), while cod. F reads item aqua est mundans ("likewise water is cleansing"), and on account of this it signifies grace etc.
6b
Gal. 3, 10. et 13: Quicumque enim ex operibus Legis sunt, sub maledicto sunt... Christus nos redemit de maledicto Legis, factus pro nobis maledictum. — Seq. textus est Gen. 3, 17: Maledicta terra in opere tuo etc. — Codd. A H aa sub Lege pro in Lege.
Gal. 3, 10 and 13: «For whoever are of the works of the Law are under a curse... Christ has redeemed us from the curse of the Law, made a curse for us.» — The following text is Gen. 3, 17: «Cursed is the earth in thy work» etc. — Codices A H aa [read] sub Lege ("under the Law") for in Lege ("in the Law").
7b
Cf. supra d. 1. p. II. a. 2. q. 1. ad 1. et dub. 6, nec non III. Sent. d. 40. q. 1. et 3. — Aristot., IV. Meteor. text. 45. (c. 9.): Aqua cedit quidem, sed non secundum partem, sed contra secedit.
Cf. above d. 1, p. II, a. 2, q. 1, ad 1, and dub. 6, as well as III Sent. d. 40, q. 1 and 3. — Aristotle, Meteorology IV, text 45 (c. 9): «Water yields indeed, but not in part; rather it gives way against [the pressure].»
8b
Matth. 3, 13. Cfr. August., in Ioan. Evang. tr. 4. n. 13. seq. — Cod. F voci cum bene praemittit quia.
Matt. 3, 13. Cf. Augustine, Tractates on the Gospel of John tr. 4, n. 13 f. — Cod. F rightly places quia before the word cum.
9b
Vers. 5. — Seq. textus est Ioan. 3, 22. Cfr. ibid. 4, 1. seq.: Iesus... baptizat... Quamquam Iesus non baptizaret, sed discipuli eius.
Verse 5. — The following text is John 3, 22. Cf. ibid. 4, 1 f.: «Jesus... baptizes... Although Jesus did not baptize, but his disciples.»