Dist. 4, Part 2, Art. 2, Q. 3
Book IV: On the Sacraments · Distinction 4
Quaestio III. Utrum aequalis gratia detur omnibus parvulis in baptismo.
Tertio quaeritur, utrum aequalis gratia detur omnibus parvulis in Sacramento. Et quod sic, videtur:
1. Quia quod causa differenter imprimat effectus, hoc non est, nisi vel quia agens est voluntarium, vel quia, si non est voluntarium, tamen differenti modo se habet, vel, si eodem modo, materia recipiens se habet alio modo4; sed nec Sacramentum nec virtus passionis est voluntarium agens, nec ipsum diversificatur, nec parvulus unus est magis dispositus quam alter: ergo etc.
2. Item, cum qualicumque dispositione infans nascatur et qualiacumque habeat naturalia, unus non nascitur magis peccator quam alius5: ergo pari ratione in regeneratione unus non debet regenerari magis vel melius alio.
3. Item, unus non punitur magis alio6: ergo nec remuneratur.
Contra:
1. Bonitas naturae dispositio est ad gratiam7: ergo ubi melior natura, melior dispositio; sed causa uniformiter agens magis imprimit in magis disposito, ut lux in aere quam in aqua: ergo cum unus parvulus melius sit dispositus quam alius, patet etc.
2. Item, quia Deus praevidit Iacob futurum bonum, dedit illi gratiam, alteri vero, scilicet fratri, non dedit, quia permansurum vidit in malitia8: ergo si parvulorum, qui baptizantur, quosdam praevidet damnandos, quosdam salvandos; videtur, quod salvandis dare debeat maiorem gratiam.
Conclusio. Deus de lege communi parvulis in baptismo aequalem dat effectum.
Respondeo: Dicendum, quod gratia mensuratur secundum liberalitatem Dei dantis, non secundum qualitatem suscipientis, nisi de congruo, et hoc, secundum quod suscipiens se praeparat, non secundum quod est capax. Quia ergo Deus operatur ibi secundum exigentiam Sacramenti; et ulterius, unus non est dispositus magis quam alter: ideo9 aequaliter omnibus parvulis dat, quantum est de lege communi. Quia tamen potestas eius non est alligata Sacramento, non est necesse, quod semper det aequaliter, sed potest facere, cui vult, privilegium speciale.
Ad argumenta pro parte affirmativa:
Ad 1. 2. Ad illud ergo quod primo obiicitur de agente diversimode, dicendum, quod illud non valet, quia Deus operatur in Sacramento ut agens voluntarium. — Similiter nec secundum valet, quia propagatio libidinosa hoc facit, quae conversa est in naturam, et ideo uniformiter10.
Ad 3. Ad illud quod obiicitur tertio de poena, dicendum, quod illud non valet, quia iustitia respicit meritum praecise, sed misericordia respicit dantis benignitatem.
Ad argumenta pro parte negativa:
Ad 1. Ad illud quod obiicitur ad oppositum, dicendum, quod bonitas naturae non disponit ad gratiam p. 116ut necessitas, nec etiam ut congruitas, nisi interveniat praeparatio determinata, ut sic se praeparet, sicut natura nata est capere1bis.
Ad 2. Ultimum patet, quia virtus Sacramenti non respicit futurum, sed dispositionem praesentem, Deus autem et sic et sic2bis.
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Question III. Whether equal grace is given to all infants in baptism.
Thirdly it is asked whether equal grace is given to all infants in the Sacrament. And that it is so, seems [to follow]:
1. Because that a cause should imprint its effects differently is not the case unless either because the agent is voluntary, or because, if it is not voluntary, it nevertheless is disposed in a different manner, or, if in the same manner, the matter receiving is disposed in another way4; but neither the Sacrament nor the power of the Passion is a voluntary agent, nor is it itself diversified, nor is one infant more disposed than another: therefore etc.
2. Likewise, with whatever disposition an infant is born and whatever natural endowments it may have, one is not born more a sinner than another5: therefore by parity of reasoning in regeneration one ought not to be regenerated more or better than another.
3. Likewise, one is not punished more than another6: therefore neither is one rewarded [more].
On the contrary:
1. The goodness of nature is a disposition toward grace7: therefore where the nature is better, the disposition is better; but a cause acting uniformly imprints more on what is more disposed, as light in air rather than in water: therefore since one infant is better disposed than another, it is evident etc.
2. Likewise, because God foresaw that Jacob would be good in the future, he gave him grace, but to the other, namely his brother, he did not give it, because he saw that he would remain in malice8: therefore if of the infants who are baptized he foresees some to be damned and some to be saved, it seems that he ought to give greater grace to those who are to be saved.
Conclusion. God by common law gives an equal effect to infants in baptism.
I respond: It must be said that grace is measured according to the liberality of God who gives, not according to the quality of the one who receives, except by congruity, and this insofar as the one receiving prepares himself, not insofar as he is capable. Therefore, because God works there according to the requirement of the Sacrament, and further, one is not disposed more than another: therefore9 he gives equally to all infants, as far as pertains to the common law. Yet because his power is not bound to the Sacrament, it is not necessary that he always give equally, but he can grant to whom he wills a special privilege.
To the arguments for the affirmative side:
To 1 and 2. To that which is first objected, concerning an agent [acting] in diverse ways, it must be said that it does not hold, because God works in the Sacrament as a voluntary agent. — Likewise neither does the second hold, because lustful propagation brings this about, which has been turned into nature, and therefore [acts] uniformly10.
To 3. To that which is objected thirdly, concerning punishment, it must be said that it does not hold, because justice regards merit precisely, but mercy regards the benignity of the giver.
To the arguments for the negative side:
To 1. To that which is objected for the opposite [conclusion], it must be said that the goodness of nature does not dispose toward grace p. 116as a necessity, nor even as a congruity, unless a determinate preparation intervene, such that one prepare oneself as nature is born fit to receive1bis.
To 2. The last is evident, because the power of the Sacrament does not regard the future but the present disposition, while God [regards] both this way and that2bis.
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- 4Cfr. Aristot., VIII. Metaph. text. 11 seq. (VII. c. 4.).Cf. Aristotle, Metaphysics VIII, text 11 ff. (VII, c. 4).
- 5Vide II. Sent. d. 33. a. 2. q. I. — Superius plurimi codd. omittunt cum; codd. B F H I L N Z aa parvulus pro infans.See II Sent. d. 33. a. 2. q. I. — Above, very many codices omit cum; codices B F H I L N Z aa read parvulus ("little child") for infans ("infant").
- 6Anselm., de Conceptu virgin. et orig. pec. c. 27: « Et omnes, qui in illo [originali] solo moriuntur, aequaliter damnari [aestimo] », scil. carentia visionis Dei. Cfr. II. Sent. d. 33. a. 2. q. I. fundam. 4. et a. 3. q. I. seq.Anselm, On the Virginal Conception and Original Sin c. 27: "And all who die in that [original sin] alone [I judge] to be damned equally," namely [by] the lack of the vision of God. Cf. II Sent. d. 33. a. 2. q. I. fundamentum 4 and a. 3. q. I. ff.
- 7Vide Matth. 25, 15, ubi dicitur, quod talenta unicuique dantur secundum propriam virtutem.See Matthew 25:15, where it is said that the talents are given to each one according to his own ability.
- 8Cfr. Rom. 9. 13. — Post fratri codd. R X addunt suo.Cf. Romans 9:13. — After fratri ("brother") codices R X add suo ("his").
- 9Cod. Z bene supplet gratiam. — Cfr. supra huius dist. p. I. a. I. q. 3, et II. Sent. d. 9. q. 3.Codex Z aptly supplies gratiam ("grace"). — Cf. above, this distinction, p. I. a. I. q. 3, and II Sent. d. 9. q. 3.
- 10Aristot., Mechanicae, c. 1: Natura etenim eundem semper habet modum. Cfr. supra pag. 14, nota 5. — Cod. K supplet est.Aristotle, Mechanics c. 1: "For nature always has the same mode." Cf. above, page 14, note 5. — Codex K supplies est.
- 1bisVide II. Sent. d. 9. q. 3. ad 3.See II Sent. d. 9. q. 3. ad 3.
- 2bisVide scholion ad 1. huius articuli quaest.See the scholion on question 1 of this article.