Dist. 42, Art. 1, Q. 1
Book IV: On the Sacraments · Distinction 42
Articulus I. De cognatione spirituali.
Quantum ad primum primo procedamus per modum narrationis; secundo vero per modum inquisitionis.
Praenotata.
Circa primum tria sunt notanda. Primo, quid sit. Secundo, quot eius species. Tertio, quot modis contrahatur.
De primo sciendum, quod cognatio spiritualis ita definitur: Cognatio spiritualis est propinquitas aut proximitas proveniens ex Sacramenti donatione, vel ad illud tentione. Unde tam ille qui baptizat, quam ille qui tenet proximus et cognatus spiritualiter iudicatur, Causa trigesima, quaestione prima1, Omnes quos in poenitentia, et Extra, de Cognatione spirituali, capitulo ultimo.
De secundo notandum, quod cognationis2 spiritualis tres sunt species. Una dicitur compaternitas, quae attenditur inter patrem spiritualem et carnalem patrem. Alia dicitur paternitas, et haec attenditur inter eum qui suscipitur, et eum qui suscipit, sive sit masculus, sive femina. Tertia dicitur fraternitas, et haec attenditur inter filium spiritualem et filium carnalem praecise et universaliter; nam non se extendit nisi ad illum qui suscipitur, Causa trigesima, quaestione tertia3, Super quibus, et Extra, de Cognatione spirituali, capitulo septimo, Tua nos. Et omnes istae species impediunt matrimonium.
De tertio sciendum, quod spiritualis cognatio dupliciter contrahitur, scilicet directe et indirecte. Indirecte, ut quando uxor efficitur commater alicuius per actum viri, vel e converso vir efficitur compater per actum uxoris. Directe vero contrahitur per actum proprium, ut cum tenet aliquem, vel aliquam ad Sacramenti susceptionem4. — Sed circa hoc fuerunt tres opiniones.
Prima dicit, quod «sicut septem sunt dona Spiritus sancti, ita sunt septem dona baptismi, scilicet a primo pabulo salis usque ad confirmationem», quae fit per episcopum; et in quolibet horum contrahitur compaternitas, ita quod non potest esse matrimonium inter tales, Causa trigesima, quaestione prima5, Pervenit in fine.
Secunda dicit, quod per tria tantum Sacramenta contrahitur, scilicet per catechismum, baptismum et confirmationem episcopi, de Consecratione, distinctione quarta6, In catechismo.
Tertia opinio parum differt a secunda. Dicit enim, quod in his tribus contrahitur cognatio spiritualis, sed in baptismo et confirmatione adeo fortis est, quod impedit contrahendum et dirimit iam contractum, Causa trigesima, quaestione prima7, Si quis filiastrum. In catechismo autem contrahitur adeo exilis, quod vix impedit contrahendum et non dirimit iam contractum, Extra, de Cognatione spirituali8, Contracto.
Sed quae istarum opinionum sit verior, dubitationem habet. Et propterea circa hoc quaeruntur tria.
Primo quaeritur, utrum cognatio spiritualis contrahatur per aliquod Sacramentum9.
Secundo quaeritur, utrum impediat matrimonium.
Tertio quaeritur, utrum transeat ab uno in alterum.
Quaestio I. Utrum cognatio spiritualis contrahatur per aliquod Sacramentum.
Circa primum sic proceditur; et quod cognatio spiritualis contrahatur per Sacramenta, videtur:
1. Per illud quod dicitur Causa trigesima, quaestione prima10: «Omnes quos suscepimus, ita filii nostri sunt, ut illi quos, nobis suscipientibus, unda sacri baptismatis regeneravit»: ergo etc.
2. Item, hoc ostenditur ratione: quia cognatio attenditur penes generationem; sed sicut est
carnalis generatio in filiis, ita et spiritualis in Sacramentis: cum ergo sit vera regeneratio1, videtur, quod sit ibi vera cognatio.
3. Item, qui suscipit aliquem in baptismo tenetur eum fovere et erudire in spiritualibus2: ergo obligatur ad actum paternum spiritualem: ergo per aliquod vinculum spirituale; hoc autem appellamus cognationem: ergo etc.
4. Item, reverentiam et honorem tenetur aliquis ei facere, qui se regeneravit, maiorem quam aliis; hoc autem non est propter aliud nisi propter illud mandatum3, quo pater est honorandus specialiter prae aliis hominibus: ergo iste aliquo modo est pater; sed non carnalis: ergo spiritualis. Sed carnalis paternitas facit cognationem carnalem: ergo et spiritualis spiritualem.
Contra: 1. Maius est vinculum caritatis quam alicuius Sacramenti; sed vinculum caritatis non efficit aliquam cognationem, nec carnalem nec spiritualem: ergo nec per aliquod Sacramentum cognatio4 contrahitur.
2. Item, inter omnia Sacramenta Sacramentum eucharistiae est maioris unionis, pro eo quod unit in uno corpore; sed per Sacramenti eucharistiae susceptionem nulla efficitur spiritualis cognatio: ergo nec per alia.
3. Item, plus assimilantur et conveniunt participantes unum Sacramentum quam dans et suscipiens, in quantum huiusmodi; sed qui participant idem Sacramentum propter hoc non dicuntur habere cognationem, nec spiritualem nec carnalem: ergo etc.
4. Item, quia pater et filius sunt proximi, necesse est, quod filii ab eodem patre procedentes sint proximi et cognati in cognatione carnali: ergo pari ratione, si est cognatio inter patrem spiritualem et filium, erit cognatio inter filios spirituales eiusdem patris: ergo omnes qui baptizarentur ab uno, essent cognati spiritualiter: ergo cum hoc non sit verum, nec illud est verum, quod cognatio spiritualis sit inter dantem Sacramentum et suscipientem.
### Conclusio. Cognatio spiritualis vere contrahitur in duobus Sacramentis.
Respondeo: Dicendum, quod spiritualis cognatio est et esse debet; et hoc propter conformitatem spiritualium ad carnalia. Sicut enim est carnalis generatio, in qua est vinculum et quidam amor naturalis; sic est spiritualis regeneratio per Sacramenta aliqua, et per illam similiter aliquod vinculum acquiritur et amor spiritualis5: et ideo in illis Sacramentis praecipue contrahitur, in quibus est regeneratio. Quoniam igitur dispositio ad regenerationem est in catechismo, regeneratio in baptismo, regenerationis consummatio in confirmatione; hinc est, quod in his tribus secundum communem opinionem contrahitur cognatio. Sed tamen, quia in catechismo non est vera regeneratio, ideo non contrahitur ibi vera cognatio nec alligatio fortis, sed adeo exilis, ut, sicut dictum est6, non dirimat matrimonium iam contractum et vix impediat contrahendum. — Et sic concedendae sunt rationes ad hoc.
1. 2. Ad illud quod obiicitur in contrarium de vinculo caritatis et Sacramento altaris, dicendum, quod in neutro attenditur regeneratio, sed in aqua et Spiritu sancto7, quorum unum est in Sacramento baptismi, reliquum in Sacramento confirmationis; et si aliqua regeneratio spiritualis attendatur penes virtutes, haec facit cognationem ad Deum et Filium Dei, non filium vel cognatum hominis, pro eo quod virtutem «operatur Deus in nobis sine nobis8», Sacramentum autem dispensatur per hominem.
3. Ad illud quod obiicitur de comparticipatione, dicendum, quod comparticipatio Sacramenti est vinculum commune, sive ab eodem, sive a diversis sit, quia unus Deus, una fides, unum baptisma9; sed cognatio est vinculum speciale: et ideo Sacramenti comparticipatio nec est cognatio nec facit cognationem; non sic datio et susceptio Sacramenti, immo dicit ordinem ad aliquam personam specialem et quoddam vinculum superaddit et quandam specialem tentionem; et hanc rectissime possumus appellare cognationem. Et sic patet illud.
4. Ad illud quod obiicitur ultimo de fraternitate carnali, dicendum, quod non est simile: quia utrumque est vinculum speciale, et aliquo modo magis conveniunt qui generantur ab eodem, sicut supra10 monstratum fuit; qui autem baptizantur ab eodem non magis conveniunt, quam qui baptizantur a diversis. — Amplius, ex affinitate et affinitate non surgit tertia affinitas, nisi interveniat consanguinitas, quae est vinculum per se11; sic ex cognatione spirituali ex utraque parte non surgit cognatio spiritualis, nisi ex altera parte sit consanguinitas. Unde cognatio ponitur inter filium spiritualem et filium carnalem, non inter spiritualem et spiritualem. Et sic patet illud.
I. De tribus opinionibus, quae fuerunt de radice cognationis spiritualis, vide supra in Praenotatis. Idem repetit S. Thom. (hic q. 1. a. 2; Suppl. q. 56. a. 2.), qui concludit, eandem contrahi tantum per baptismum et confirmationem; cui sententiae communi reapse etiam adhaeret auctor noster secundum principia ab ipso posita. Unde etiam sibi constans approbat quod idem S. Thomas (loc. cit. ad 8.) docet, scilicet per Sacramentum poenitentiae non contrahi, proprie loquendo, cognationem spiritualem, sed «tantum quoddam foedus inter sacerdotem et mulierem confitentem, simile cognationi spirituali». A Concilio Trident. (Sess. XXIV. de Reform. c. 2.) etiam hoc impedimentum restrictum est, ita ut non sit nisi inter ministrum utriusque Sacramenti et recipientem illud, nec non inter eundem et suscipientis parentes; porro inter patrinum (vel matrinam) et recipientem; denique inter patrinum et matrem recipientis, nec non inter matrinam et patrem eiusdem.
De 1. quaestione: Scot., hic quaest. unica, ubi etiam de toto 1. et 2. art. agit. — S. Thom., locis citt. — B. Albert., de hac et seq. q. hic a. 1-5. — Petr. a Tar., hic q. 1. a. 2. — Richard. a Med., hic a. 1. q. 2. — De hac et 2 seqq. qq. Durand., hic q. 1; Dionys. Carth., hic q. unica.
II. De 2. quaestione: S. Thom., locis citt. a. 1. — B. Albert., hic a. 2. — Petr. a Tar., loc. cit. a. 1. — Richard. a Med., loc. cit. q. 1.
III. De 3. quaestione: S. Thom., locis citt. hic a. 3. quaestiunc. 2. 3, et Suppl. a. 4. 5. — B. Albert., hic a. 6. — Petr. a Tar., loc. cit. a. 3. — Richard. a Med., loc. cit. q. 3.
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Article I. On spiritual kinship.
As to the first [point] let us proceed first by way of narration; but secondly by way of inquiry.
Praenotata.
Concerning the first, three things are to be noted. First, what it is. Second, how many are its species. Third, in how many ways it is contracted.
Concerning the first it must be known that spiritual kinship is defined thus: Spiritual kinship is a nearness or proximity arising from the giving of a Sacrament, or from the holding [of another] for it. Whence both he who baptizes and he who holds [the child] is judged near and akin spiritually, Cause thirty, question one1, Omnes quos in poenitentia, and Extra, on Spiritual Kinship, in the last chapter.
Concerning the second it must be noted that of spiritual kinship2 there are three species. One is called compaternity (co-fatherhood), which is reckoned between the spiritual father and the carnal father. Another is called paternity, and this is reckoned between the one who is received and the one who receives, whether it be male or female. The third is called fraternity (brotherhood), and this is reckoned between the spiritual son and the carnal son, strictly and universally; for it does not extend except to him who is received, Cause thirty, question three3, Super quibus, and Extra, on Spiritual Kinship, in the seventh chapter, Tua nos. And all these species impede marriage.
Concerning the third it must be known that spiritual kinship is contracted in two ways, namely directly and indirectly. Indirectly, as when a wife becomes the co-mother (godmother) of someone through the act of her husband, or conversely a husband becomes a co-father (godfather) through the act of his wife. But directly it is contracted through one's own act, as when one holds someone, man or woman, for the reception of a Sacrament4. — But concerning this there were three opinions.
The first says that «just as there are seven gifts of the Holy Spirit, so there are seven gifts of baptism, namely from the first food of salt up to confirmation», which is done through the bishop; and in each of these co-fatherhood is contracted, so that there cannot be a marriage between such persons, Cause thirty, question one5, Pervenit, at the end.
The second says that it is contracted through three Sacraments only, namely through the catechism, baptism, and the confirmation of the bishop, on Consecration, distinction four6, In catechismo.
The third opinion differs little from the second. For it says that in these three spiritual kinship is contracted, but in baptism and confirmation it is so strong that it impedes a marriage to be contracted and dissolves one already contracted, Cause thirty, question one7, Si quis filiastrum. But in the catechism it is contracted so slight that it scarcely impedes one to be contracted and does not dissolve one already contracted, Extra, on Spiritual Kinship8, Contracto.
But which of these opinions is the truer has a doubt. And therefore concerning this three things are asked.
First it is asked whether spiritual kinship is contracted through some Sacrament9.
Secondly it is asked whether it impedes marriage.
Thirdly it is asked whether it passes from one to another.
Question I. Whether spiritual kinship is contracted through some sacrament.
On the first point one proceeds thus; and that spiritual kinship is contracted through the Sacraments, it seems:
1. By that which is said in Cause thirty, question one10: «All whom we have received are our sons in the same way as those whom, when we stood sponsor for them, the water of holy baptism regenerated»: therefore etc.
2. Likewise, this is shown by reason: because kinship is reckoned according to generation; but just as there is
carnal generation among sons, so also spiritual generation in the Sacraments: since therefore there is true regeneration1, it seems that there is true kinship there.
3. Likewise, he who receives someone in baptism is bound to cherish him and to instruct him in spiritual things2: therefore he is obligated to a paternal spiritual act: therefore through some spiritual bond; but this we call kinship: therefore etc.
4. Likewise, one is bound to show reverence and honor to him who has regenerated him, greater than to others; but this is for no other reason than because of that commandment3 by which a father is to be honored specially before other men: therefore this man is in some way a father; but not carnal: therefore spiritual. But carnal paternity makes carnal kinship: therefore also spiritual [paternity makes] spiritual [kinship].
On the contrary: 1. Greater is the bond of charity than that of any Sacrament; but the bond of charity does not effect any kinship, neither carnal nor spiritual: therefore neither is kinship4 contracted through any Sacrament.
2. Likewise, among all the Sacraments the Sacrament of the eucharist is of greater union, inasmuch as it unites into one body; but through the reception of the Sacrament of the eucharist no spiritual kinship is effected: therefore neither through the others.
3. Likewise, those who participate in one Sacrament are more assimilated and agree more than the giver and the receiver, insofar as they are such; but those who participate in the same Sacrament are not for this reason said to have kinship, neither spiritual nor carnal: therefore etc.
4. Likewise, since father and son are near [of kin], it is necessary that sons proceeding from the same father be near and akin in carnal kinship: therefore by parallel reasoning, if there is kinship between a spiritual father and a son, there will be kinship among the spiritual sons of the same father: therefore all who should be baptized by one would be spiritually akin: therefore, since this is not true, neither is that true, that spiritual kinship exists between the one giving the Sacrament and the one receiving it.
### Conclusion. Spiritual kinship is truly contracted in two Sacraments.
I respond: It must be said that spiritual kinship is and ought to be; and this on account of the conformity of spiritual things to carnal things. For just as there is carnal generation, in which there is a bond and a certain natural love; so there is spiritual regeneration through certain Sacraments, and through it likewise some bond is acquired and a spiritual love5: and therefore it is contracted chiefly in those Sacraments in which there is regeneration. Since therefore the disposition to regeneration is in the catechism, regeneration in baptism, the consummation of regeneration in confirmation; hence it is that in these three, according to the common opinion, kinship is contracted. Yet nevertheless, because in the catechism there is no true regeneration, therefore there is not contracted there a true kinship nor a strong binding, but one so slight that, as was said6, it does not dissolve a marriage already contracted and scarcely impedes one to be contracted. — And thus the reasons for this are to be conceded.
1. 2. To that which is objected to the contrary concerning the bond of charity and the Sacrament of the altar, it must be said that in neither is regeneration reckoned, but in water and the Holy Spirit7, of which the one is in the Sacrament of baptism, the other in the Sacrament of confirmation; and if any spiritual regeneration be reckoned according to the virtues, this makes a kinship to God and the Son of God, not a son or kinsman of a man, inasmuch as the virtue «God works in us without us8», whereas a Sacrament is dispensed through a man.
3. To that which is objected concerning co-participation, it must be said that co-participation in a Sacrament is a common bond, whether it be from the same or from different [givers], because there is one God, one faith, one baptism9; but kinship is a special bond: and therefore co-participation in a Sacrament is neither a kinship nor makes a kinship; not so the giving and receiving of a Sacrament, but rather it bespeaks an ordering to some special person and superadds a certain bond and a certain special holding; and this we can most rightly call kinship. And thus that is clear.
4. To that which is objected last concerning carnal brotherhood, it must be said that it is not similar: because each is a special bond, and in some way those who are generated from the same [parent] agree more, as was shown above10; but those who are baptized by the same [minister] do not agree more than those who are baptized by different ones. — Furthermore, from affinity and affinity there does not arise a third affinity, unless consanguinity intervenes, which is a bond in itself11; so from spiritual kinship on both sides there does not arise a spiritual kinship, unless on one side there be consanguinity. Whence kinship is placed between a spiritual son and a carnal son, not between a spiritual [son] and a spiritual [son]. And thus that is clear.
I. Concerning the three opinions which existed regarding the root of spiritual kinship, see above in the Praenotata. S. Thomas repeats the same (here q. 1, a. 2; Supplement q. 56, a. 2), who concludes that it is contracted only through baptism and confirmation; to which common opinion our author too in fact adheres, according to the principles laid down by him. Whence also, consistent with himself, he approves what the same S. Thomas (loc. cit. ad 8) teaches, namely that through the Sacrament of penance there is not contracted, properly speaking, a spiritual kinship, but «only a certain bond between the priest and the woman making confession, similar to spiritual kinship». By the Council of Trent (Sess. XXIV, on Reform, c. 2) this impediment also was restricted, so that it is only between the minister of either Sacrament and the one receiving it, and also between the same and the parents of the one received; further, between the godfather (or godmother) and the one received; finally, between the godfather and the mother of the one received, and also between the godmother and the father of the same.
On the 1st question: Scotus, here in a single question, where he also treats of the whole of articles 1 and 2. — S. Thomas, in the places cited. — B. Albert, on this and the following question, here a. 1-5. — Peter of Tarentaise, here q. 1, a. 2. — Richard of Middleton, here a. 1, q. 2. — On this and the 2 following questions: Durandus, here q. 1; Dionysius the Carthusian, here in a single question.
II. On the 2nd question: S. Thomas, in the places cited, a. 1. — B. Albert, here a. 2. — Peter of Tarentaise, loc. cit. a. 1. — Richard of Middleton, loc. cit. q. 1.
III. On the 3rd question: S. Thomas, in the places cited, here a. 3, little-questions 2, 3, and Supplement a. 4, 5. — B. Albert, here a. 6. — Peter of Tarentaise, loc. cit. a. 3. — Richard of Middleton, loc. cit. q. 3.
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- 1Can. 8. — (De ipsa definitione cognationis cfr. ibid. C. Ita diligere debet, c. 1. q. 3, et Glossa ibid.). — Seq. locus est lib. IV. tit. 11. c. 8, Ex litteris vestris. — Superius pro ad illud tentione multi codd. ad id de necessitate, cui codd. I K addunt sequitur; B. Albert., hic a. 2, ad idem tentione.Canon 8. — (On the definition of kinship itself, cf. ibid. C. Ita diligere debet, c. 1, q. 3, and the Gloss there.) — The following passage is lib. IV, tit. 11, c. 8, Ex litteris vestris. — Above, for ad illud tentione ("holding to it"), many codices [read] ad id de necessitate ("to it of necessity"), to which codices I K add sequitur ("follows"); B. Albert, here a. 2, [reads] ad idem tentione.
- 2Ita cod. E, alii codd. et edd. consanguinitatis.Thus codex E; other codices and editions [read] consanguinitatis ("of consanguinity").
- 3Can. 4. — Seq. locus est libr. IV. tit. 11.Canon 4. — The following passage is lib. IV, tit. 11.
- 4Cod. aa addit vel dationem.Codex aa adds vel dationem ("or by the giving [of it]").
- 5Can. 1, ex quo praenotata verba, quae a Glossa exponuntur sic: Primum salis collatio... Secundum aurium et narium linitio... Tertium est in pectore et in fronte crucis facta signatio... Quartum est olei sancti unctio... Quintum baptismi ablutio... Sextum in vertice chrismatis perunctio... Septimum eiusdem in fronte facta signatio. Cfr. Glossa in C. Contracto matrimonio (5.), X. de Cognatione spirituali (lib. IV. tit. 11.), ubi idem et etiam duae seqq. opiniones afferuntur.Canon 1, from which [come] the aforementioned words, which are expounded by the Gloss thus: The first is the giving of salt... The second is the anointing of the ears and nostrils... The third is the signing made with the cross upon the breast and upon the forehead... The fourth is the anointing with holy oil... The fifth is the washing of baptism... The sixth is the anointing with chrism upon the crown of the head... The seventh is the signing made upon the forehead of the same. Cf. the Gloss on C. Contracto matrimonio (5.), X, on Spiritual Kinship (lib. IV, tit. 11), where the same and also the two following opinions are adduced.
- 6Can. 100. Cfr. C. Si quis ex uno (3.), C. 30. q. 4.Canon 100. Cf. C. Si quis ex uno (3.), C. 30, q. 4.
- 7Can. 2.Canon 2.
- 8Libr. IV. tit. 11. c. 5.Lib. IV, tit. 11, c. 5.
- 9Cod. F per Sacramenta.Codex F [reads] per Sacramenta ("through Sacraments").
- 10Can. 8; cfr. hic lit. Magistri, c. 2, ubi plenius affertur. — Post Omnes quos in cod. L (E P a secunda manu), textu originali consentiente, additur in poenitentia.Canon 8; cf. here the text of the Master, c. 2, where it is more fully adduced. — After Omnes quos ("All whom") in codex L (E P by a second hand), the original text agreeing, is added in poenitentia ("in penance").
- 1Ioan. 3, 5: Nisi quis renatus fuerit ex aqua et Spiritu sancto etc.; Tit. 3, 5: Per lavacrum regenerationis et renovationis Spiritus sancti.John 3, 5: Unless a man be born again of water and the Holy Spirit etc.; Titus 3, 5: Through the laver of regeneration and renovation of the Holy Spirit.
- 2Cfr. supra d. 6. p. II. a. 3. q. 1. — Edd.: ergo obligatur ad talem actum spiritualem patrinus spiritualis: ergo etc.Cf. above, d. 6, p. II, a. 3, q. 1. — The editions read: therefore the spiritual godfather is obligated to such a spiritual act: therefore etc.
- 3Exod. 20, 12: Honora patrem tuum etc.Exodus 20, 12: Honor thy father etc.
- 4Cod. K aliqua cognatio.Codex K reads aliqua cognatio ("any kinship").
- 5Vide supra d. 7. a. 2. q. 3. — Superius pro per illam cod. aa per illa.See above, d. 7, a. 2, q. 3. — Above, for per illam ("through it"), codex aa reads per illa.
- 6In Praenotatis ad hunc art. in fine.In the Praenotata to this article, at the end.
- 7Vide supra pag. 868, nota 11.See above, page 868, note 11. (As printed. Verified at 600 dpi 2026-07-21: p.868 carries exactly ten numbered footers, so the target of this cross-reference does not exist — a Quaracchi numbering slip, left uncorrected. See the Notes below.)
- 8Respicitur definitio virtutis supra pag. 326, nota 4.Reference is made to the definition of virtue, above, page 326, note 4.
- 9Eph. 4, 5.Ephesians 4, 5.
- 10Dist. 40. q. 1. — Superius pro speciale permulti codd. et edd. spirituale.Distinction 40, q. 1. — Above, for speciale ("special"), very many codices and editions read spirituale ("spiritual").
- 11Vide supra d. 41. q. 2. — De seqq. cfr. Praenotata. — Superius post Amplius edd. addunt sicut.See above, d. 41, q. 2. — On what follows, cf. the Praenotata. — Above, after Amplius ("Furthermore"), the editions add sicut ("as").