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

Book IV: On the Sacraments · Distinction 3

Textus Latinus
p. 81

Quaestio II. Quantum baptizandus debeat immergi.

Secundo quaeritur, quantum oporteat parvulum immergi ad hoc, quod sit baptismus. Et quod totum corpus, videtur:

1. Quia signum est passionis et mortis7: ergo si Christus totus passus est et mortuus, totus homo necessario immergitur.

2. Item, baptismus est remedium contra concupiscentiam; sed concupiscentia est in toto corpore, quia tota caro est infecta8: ergo etc.

3. Item, si sufficeret, aliquam partem mergi, cum to-pars, per quam transfusum est originale, et in qua viget concupiscentia, sint membra genitalia; magis sufficeret, illam partem immergi quam aliam9; sed nullus dicit, quod sufficiat: ergo debet immergi totum.

Contra:

1. Apostoli baptizaverunt tria millia hominum una die10; et constat, quod non mergendo, quia non haberent aquam, ergo aspergendo; sed aspergi non potest totus homo: ergo etc.

p. 82

2. Item, scribitur in passione beati Laurentii1bis, quod Romanus attulit urceum cum aqua; et tunc non fuit immersus, hoc patet: ergo etc.

3. Item, esto quod puer semivivus esset et in periculo mortis, adhuc est de foro nostro: ergo debet baptizari; sed non totus propter periculum2bis: ergo etc.

4. Item, esto quod sit ita parum de aqua, quod non possit mergi nisi una pars; quaeritur, utrum possit baptizari. Quod sic, videtur, quia est ibi verbum et elementum, et elementum habet virtutem regenerativam ut similitudinem3bis; ergo et efficaciam; ergo non est necesse, totum immergi.

Conclusio.

Baptismus potest ministrari aspergendo, convenientius autem fit immergendo.

Respondeo: Dicendum, quod praesumitur, quod Apostoli baptizaverunt aspergendo, et mos ille servatur adhuc in pluribus Ecclesiis et maxime in Ecclesia Gallicana. Servari autem potest propter hoc, quod est ibi integra ratio Sacramenti; et servari debet, cum necessitas imminet, aut propter infirmitatem baptizantis, quia manus sunt debiles, vel quia rudis est, et timetur, ne laedat puerum; vel propter infirmitatem vel impotentiam baptizati, utpote si non esset totus natus; vel propter penuriam elementi, ut si sit modicum de aqua. — Mos tamen communis Ecclesiae est baptizare immergendo, secundum quod tangit Magister in littera4bis, et Sancti dicunt. — Et modus est iste: sacerdos enim debet puerum tenere per latera, et versa facie ad aquam debet mergere, ita quod habeat caput primo versus orientem, secundo versus aquilonem, tertio versus meridiem. Haec tamen ad solemnitatem spectant. — Potest igitur utroque modo baptizari, tamen convenientius et aptius et securius est baptizare immergendo. Et si est satis de aqua, totum corpus debet immergi; si parum, sufficit, si est tantum, quod immergi possit pars principalis, ut caput et pectus, vel caput tantum vel facies tantum, quia ibi sunt omnes sensus, et ibi maxime viget operatio animae5bis, et secundum illam maxime attenditur ratio imaginis secundum corpus, qualecumque sit; et ratione totalitatis sensuum significat totalitatem mortis et curationis; non sic autem est de genitalibus membris. Et sic patet totum6bis.

Scholion

De articulo II: scholion in a2-q1. The single Article-II scholion ("Circa duas huius articuli quaestiones observandum est...") covers both q1 and q2 and is rendered in `bon-sent-IV-d3-p2-a2-q1`. Footer note 6bis here directs: Vide scholion ad praecedentem quaest. ("See the scholion on the preceding question.")

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English Translation

Question II. How much the one to be baptized ought to be immersed.

Second it is asked, how much the infant ought to be immersed in order that there be a baptism. And that the whole body [ought to be immersed], it seems:

1. Because it is a sign of the passion and death7: therefore if Christ suffered wholly and died, the whole man is necessarily immersed.

2. Likewise, baptism is a remedy against concupiscence; but concupiscence is in the whole body, because the whole flesh is infected8: therefore etc.

3. Likewise, if it sufficed that some part be immersed, since the part through which original [sin] is transmitted, and in which concupiscence is vigorous, are the genital members; it would rather suffice to immerse that part than another9; but no one says that it suffices: therefore the whole ought to be immersed.

On the contrary:

1. The Apostles baptized three thousand men in one day10; and it is established that [this was] not by immersing — because they would not have [enough] water — therefore by aspersion; but a whole man cannot be sprinkled: therefore etc.

2. Likewise, it is written in the passion of blessed Lawrence1bis that Romanus brought a pitcher with water; and then he was not immersed — this is plain: therefore etc.

3. Likewise, suppose a child were half-alive and in danger of death, he is still of our jurisdiction: therefore he ought to be baptized; but not wholly, on account of the danger2bis: therefore etc.

4. Likewise, suppose there were so little water that only one part could be immersed; it is asked whether he can be baptized. That [he can], it seems, because there is there the word and the element, and the element has a regenerative power as [it has] likeness3bis; therefore also efficacy; therefore it is not necessary that the whole be immersed.

Conclusion.

Baptism can be administered by aspersion, but it is more fittingly done by immersion.

I respond: It must be said that it is presumed that the Apostles baptized by aspersion, and that custom is still observed in many Churches, and especially in the Gallican Church. And it can be observed on this account, that the entire essence of the Sacrament is there; and it ought to be observed when necessity is pressing, whether on account of the weakness of the one baptizing — because his hands are feeble, or because he is unskilled, and it is feared lest he injure the child; or on account of the infirmity or incapacity of the one baptized — as if he were not wholly born; or on account of a scarcity of the element, as if there be little water. — Yet the common custom of the Church is to baptize by immersion, as the Master touches upon in the text4bis, and the Saints say. — And the manner is this: for the priest ought to hold the child by the sides, and with the face turned toward the water he ought to immerse it, so that it have the head first toward the east, second toward the north, third toward the south. These things, however, pertain to solemnity. — One can therefore be baptized in either manner, yet it is more fitting and more apt and more secure to baptize by immersion. And if there is enough water, the whole body ought to be immersed; if little, it suffices, if there is [only] so much, that the principal part can be immersed — such as the head and the breast, or the head alone or the face alone — because there are all the senses, and there especially the operation of the soul is vigorous5bis, and according to it especially is regarded the formal character of the image with respect to the body, of whatever sort it be; and by reason of the totality of the senses it signifies the totality of death and of healing; but it is not so with the genital members. And thus the whole [matter] is plain6bis.

Scholion

On Article II: scholion in a2-q1. The single Article-II scholion ("Concerning the two questions of this article it must be observed...") covers both q1 and q2 and is rendered in `bon-sent-IV-d3-p2-a2-q1`. Footer note 6bis here directs: Vide scholion ad praecedentem quaest. ("See the scholion on the preceding question.")

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Apparatus Criticus
  1. 7
    Scil. Christi. Cfr. quaest. praeced. — Superius pro baptismus edd. cum aliquot codd. baptizatus.
    Namely [the passion and death] of Christ. Cf. the preceding question. — Above, for baptismus the editions with several codices read baptizatus.
  2. 8
    Cfr. Rom. 7, 23. seq.; Gal. 5, 17. seqq.; II. Sent. d. 30. a. 2. q. I. et d. 32. a. 2. q. I.
    Cf. Romans 7:23 ff.; Galatians 5:17 ff.; II Sent. d. 30. a. 2. q. I. and d. 32. a. 2. q. I.
  3. 9
    Vide II. Sent. d. 31. a. 1. q. 3.
    See II Sent. d. 31. a. 1. q. 3.
  4. 10
    Act. 2, 41. — Inferius post non potest codd. F G I addunt omnino.
    Acts 2:41. — Below, after non potest codices F G I add omnino ("at all").
  5. 1bis
    In homilia 91. (inter opera Bedae) de S. Laurentio habetur: Et postquam [Laurentius] verberatus fuit, imperator iussit, ut mitteretur in tormentum unum, quod illi appellabant catasta... sed per voluntatem Dei quidam probus miles, nomine Romanus, de familia imperatoris, vidit Angelum unum in specie pulcherrimi iuvenis, qui stabat iuxta S. Laurentium et sanabat omnia vulnera eius... et dixit ei: Video ante te iuvenem pulcherrimum, festina me baptizare [cfr. Breviar. Romanum, II. Noct. 2. antiph. in festo S. Laurentii], afferens labrum cum aqua, misit ante pedes eius; et postquam baptizatus fuit, clamavit coram omnibus: Christianus ego sum. Imperator autem hoc audiens, iratus valde, iussit eum decollari, et ita martyr factus est. — Pro urceum codd. L O R S T V X vitreum.
    In homily 91 (among the works of Bede) on St. Lawrence it is found: "And after [Lawrence] had been scourged, the emperor ordered that he be sent to a certain torture-device which they called the catasta... but by the will of God a certain upright soldier, named Romanus, of the emperor's household, saw an Angel in the form of a most beautiful youth, who stood beside St. Lawrence and was healing all his wounds... and said to him: I see before you a most beautiful youth; make haste to baptize me" [cf. the Roman Breviary, II Nocturn, 2nd antiphon on the feast of St. Lawrence], "bringing a basin with water, he set it before his feet; and after he had been baptized, he cried out before all: I am a Christian. But the emperor, hearing this, being greatly enraged, ordered him to be beheaded, and thus he was made a martyr." — For urceum ("pitcher") codices L O R S T V X read vitreum ("glass vessel").
  6. 2bis
    Cfr. C. Nec quemquam (127.), de Consecrat. d. 4.
    Cf. the canon Nec quemquam (127.), On Consecration d. 4.
  7. 3bis
    Cfr. supra lit. Magistri, d. I. c. 4. — In principio arg. pro possit non pauci codd. cum ed. I posset.
    Cf. above, the text of the Master, d. I. c. 4. — At the beginning of the argument, for possit not a few codices, with ed. I, read posset.
  8. 4bis
    Hic c. 7. Cfr. quaest. praeced. — Congruentia modi immergendi secundum Richard. a Med., hic a. 4. q. 3, est in eo, quod oriens, aquilo et meridies designent tres virtutes, scil. fidem illuminantem, spem roborantem et caritatem inflammantem, quibus imago Dei in anima reformatur.
    Here c. 7. Cf. the preceding question. — The fittingness of the manner of immersing, according to Richard of Mediavilla (here a. 4. q. 3), lies in this, that the east, the north, and the south designate the three virtues, namely faith which illuminates, hope which strengthens, and charity which inflames, by which the image of God in the soul is reformed.
  9. 5bis
    Cfr. III. Sent. d. 13. a. 2. q. I. in corp. — Inferius pro qualecumque cod. E a secunda manu qualiscumque.
    Cf. III Sent. d. 13. a. 2. q. I. in the body [of the article]. — Below, for qualecumque codex E, by a second hand, reads qualiscumque.
  10. 6bis
    Vide scholion ad praecedentem quaest.
    See the scholion on the preceding question.
Cited by

1 place in the Opera Omnia citesthis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

In what place the unction ought to be made
Book IV: On the Sacraments · Distinction 23
supra d. 3. p. II. a. 2. q. 2.

1 further reference addresses the article or printed page this question belongs to, rather than the question itself.

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