← Back to Distinction 6

Dist. 6, Part 1

Book IV: On the Sacraments · Distinction 6

Textus Latinus
p. 133

DISTINCTIO VI.

Pars I.

Cap. I. Quibus liceat baptizare.

Nunc, quibus liceat baptizare, addamus. De hoc Isidorus1 ait: «Constat, baptisma solis sacerdotibus esse traditum, eiusque ministerium nec ipsis diaconibus implere est licitum absque episcopo vel presbytero, nisi, his procul absentibus, ultima languoris cogat necessitas; quod etiam laicis fidelibus permittitur». Item, ex Concilio Carthaginensi quarto2: «Mulier, quamvis sancta, baptizare non praesumat, nisi necessitate cogente».

Cap. II. Si rebaptizandi sunt ab haereticis baptizati.

De illis vero, qui ab haereticis baptizantur, utrum rebaptizandi sint, quaeri solet. — Ad quod breviter dicimus, quia quicumque sit qui baptizet, si servatur forma a Christo tradita, verum baptismum dat; et ideo qui illam sumit non debet rebaptizari. Unde Beda3: «Sive haereticus sive schismaticus sive facinorosus quisque in confessione sanctae Trinitatis baptizet, non valet ille qui baptizatus est, a bonis Catholicis rebaptizari, ne confessio et invocatio Trinitatis videatur annullari». Item Augustinus4: «Quamvis unum sit baptisma et haereticorum, scilicet eorum qui in nomine Patris et Filii et Spiritus sancti baptizant, et Ecclesiae catholicae; tamen qui foris Ecclesiam baptizantur non sumunt baptismum ad salutem, sed ad perniciem, habentes formam Sacramenti, virtutem autem eius abnegantes; et ideo Ecclesia eos non rebaptizat, quia in nomine Trinitatis baptizati sunt, et ipsa est forma Sacramenti». Item: «Rebaptizare haereticum, qui haec sanctitatis signa5 perceperit, omnino peccatum est; Catholicum vero, immanissimum scelus est». — Ex his aperte colligitur, quod qui etiam ab haereticis baptizati sunt, servato charactere Christi, rebaptizandi non sunt, sed tantum manus impositione reconciliandi, ut Spiritum sanctum accipiant, et in signum detestationis haereticorum.

Sunt tamen nonnulli doctorum6, ut Cyprianus et alii quidam, qui dicere videntur, ab haereticis non posse tradi baptismum, et eos esse rebaptizandos, cum veniunt ad Ecclesiam, qui ab illis dicuntur baptizati. — Sed hoc de illis verum est, qui extra formam Ecclesiae baptizare praesumunt. Cyprianus7 tamen ibi a veritate deviasse videtur, qui ait de haeretico: «Quomodo sanctificare aquam potest, cum ipse immundus est, et apud quem Spiritus sanctus non est; cum Dominus dicat in Lege8: Quaecumque tetigerit immundus, immunda erunt? Quis potest dare quod ipse non habet»? Hoc vero ex ignorantia eum dixisse, Augustinus9 innuit dicens: «Martyrem gloriosum Cyprianum, qui apud haereticos vel schismaticos datum baptismum nolebat cognoscere, dum eos nimis detestaretur, tanta eius merita usque ad triumphum martyrii secuta sunt, ut et caritatis qua excellebat luce obumbratio illa fugaretur, et si quid purgandum erat, passionis falce tolleretur. Nec nos, qui baptismi veritatem et haereticorum iniquitatem agnoscimus, ideo Cypriano meliores sumus, sicut nec Petro, quia gentes iudaizare non cogimus».

Pars II.

Cap. III. Quod nullus in materno utero baptizatur.

Hoc etiam sciendum est, «quod licet ter immergatur propter mysterium Trinitatis, tamen unum baptisma reputatur10». — Illud etiam ignorandum non est, quod in materno utero nullus baptizari potest, etiam si mater baptizetur. Unde Isidorus11: «Qui in maternis uteris sunt baptizari non possunt, quia qui natus adhuc secundum Adam non est secundum Christum non potest renasci, neque regeneratio in eum dici potest, in quem generatio non praecessit». Item, Augustinusa: «Non potest quisquam renasci, antequam natus sit».

p. 134

Si vero opponitur de Ieremiab et de Ioanne Baptista, qui ab utero sanctificati leguntur, quod etiam de Iacob quidam putant; dicimus, si sanctificatio ibi accipitur interior emundatio, in miraculis divinae potentiae esse habendum, ut Augustinus1 ait, ambigue super hoc loquens: «Si usque adeo, inquit, in illo puero acceleratus est usus rationis et voluntatis, ut intra materna viscera iam posset agnoscere et credere quod in aliis parvulis exspectatur aetas ut possint, in miraculis est habendum divinae potentiae, non ad humanae trahendum exemplum naturae. Nam quando voluit Deus, etiam iumentum locutum est». Idem: «De Ieremia legitur: Priusquam exires de ventre, sanctificavi te; illa tamen sanctificatio, qua efficimur templum Dei, non nisi renatorum est». «Nisi enim quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei. Nemo autem renascitur, nisi prius nascatur». «Unde illa sanctificatio potest secundum praedestinationem accipi». — Ecce dubitanter videtur loqui, qui etiam in eodem dicit: «Non dictum est, quia credidit infans in utero, sed exsultavit; nec Elisabeth dicit: exsultavit in fide, sed, exsultavit in utero meo. Et potuit esse haec sanctificatio tantae rei a maiori cognoscendae indicium, non a parvulo cognitae». — Absque assertione de hac sanctificatione loquitur, non definiens, qualiter intelligenda sit illa sanctificatio, an signum futurae rei, an veritas iustificationis per Spiritum factae. Sed melius est, ut dicamus, illos praeter communem legem in uteris iustificatos et gratia praeventos, dimissis omnibus peccatis; quod et multis Sanctorum testimoniis2 edocetur.

Cap. IV. Utrum baptismus sit, cum verba corrupte proferuntur.

Quaeri etiam solet, si corrupte proferantur verba illa, an baptismus sit. — De hoc Zacharias3 Bonifacio scribit: «Retulerunt mihi nuntii tui, quod fuerit sacerdos in eadem provincia, qui Latinam linguam penitus ignorabat, et dum baptizaret, nescius Latini eloquii, infringens linguam diceret: baptizo te in nomine Patria et Filia et Spiritu sancta; et propter hoc considerasti rebaptizare. Sed si ille qui baptizavit, non errorem introducens vel haeresim, sed pro sola ignorantia Romanae locutionis infringendo linguam baptizans dixisset; non possumus consentire, ut denuo baptizetur».

Praeterea sciendum est, quod illi, «de quibus nulla exstant indicia inter propinquos vel domesticos vel vicinos, a quibus baptizati fuisse doceantur, agendum est, ut renascantur, ne pereant, in quibus quod4 non ostenditur gestum, ratio non sinit, ut videatur iteratum. Conferendum eis videtur quod collatum esse nescitur, quia non temeritas intervenit praesumtionis, ubi est diligentia pietatis».

Cap. V. De illo qui pro ludo immergitur.

Solet etiam quaeri de illo qui iocans sicut mimus, commemoratione tamen Trinitatis, immergitur, utrum baptizatus sit. — Hoc autem Augustinus5 non definit, ita inquiens: «Si totum ludicre et mimice et ioculariter ageretur, utrum approbandus esset baptismus, qui sic daretur; divinum iudicium per alicuius revelationis miraculum oratione implorandum esse censerem». Videtur tamen sapientibus non fuisse baptisma; ut cum aliqui in balneum vel in flumen merguntur in nomine Trinitatis, non est tamen baptismus, quia non intentione baptizandi illud geritur. Nam in hoc et in aliis Sacramentis, sicut forma est servanda, ita et intentio illud celebrandi est habenda. «Illud etiam non te moveat, quod quidam non ea fide parvulos ad baptismum ferunt, ut per Spiritum ad vitam regenerentur aeternam, sed eos putant hoc remedio temporalem retinere vel recipere sanitatem. Non enim propterea illi non regenerantur, quia nec ab illis hac intentione offeruntur6».

Agnoscendum est etiam, in baptizandis electis duo tempora esse servanda, id est Pascha et Pentecosten ut in Sabbato Paschae vel Pentecostes baptismi Sacramentum celebretur. Qui vero necessitate mortis vel periculi urgentur omni tempore debent baptizari.

Cap. VI. De responsione patrinorum.

Porro cuncti ad baptismum venientes fidem suam profiteri debent et exponere, quid petere7 venerint ad Ecclesiam. Unde et a baptizando quaeritur: Quid venisti ad Ecclesiam petere? Qui si adultus est, pro se respondet: fidem, id est Sacramentum fidei, et doctrinam. Ita etiam per singula interrogatus, respondet, se credere in Patrem et Filium et Spiritum sanctum. Si autem parvulus est, non valens credere vel loqui, alius pro eo respondet. Unde Isidorus8: «Parvuli, alio profitente, baptizantur, qui adhuc loqui vel credere nesciunt, sicut etiam pro aegris, mutis vel

p. 135

surdis alius profitetur, dum baptizantur». Sic et de poenitentibus agendum est. «Si vero pro eo qui respondere potest, alius respondeat, non itidem valet; sicut dictum est: Aetatem habet, pro se loquatur1».

Si vero quaeritur, ex quo sensu pro parvulo dicatur: credo, vel fidem peto; dicimus, de Sacramento fidei id esse intelligendum, quod respondetur peto, cum defertur ad Ecclesiam, et habere, cum baptizatur; ut sit sensus, cum dicitur: fidem peto, id est, Sacramentum fidei praesto sum recipere; credo, id est, Sacramentum fidei suscipio; quod est: hic parvulus praesto est Sacramentum fidei accipere. Unde Augustinus2: «Nihil est aliud credere quam fidem habere; et ideo, cum respondetur credere parvulus, qui fidei nondum affectum habet, respondetur, fidem habere propter fidei Sacramentum, et convertere se ad Deum propter conversionis Sacramentum».

Sed adhuc quaeritur, ex quo sensu parvulo respondeatur: credo in Deum Patrem et in Iesum Christum et in Spiritum sanctum. Numquid de Sacramento fidei, an de fide mentis ibi agitur? Si de Sacramento, cur nominatim distinguuntur personae? Si vero de fidei affectu, quomodo verum est, cum eo3 careat parvulus? An illud facturus parvulus spondetur, cum crediderit? sicut et omnibus pompis diaboli spondetur abrenuntiare; quod si non servaverit factus adultus, tenebitur ipse, vel sponsor? — Sane dici potest, ibi sponderi pro parvulo, quod ad maiorem aetatem si venerit, et pompis diaboli renuntiabit et sanam fidem tenebit, cuius tunc Sacramentum recipit. Hac autem sponsione parvulus, pro quo fit, tenebitur, non sponsor; si tamen, ut cautio impletur, quantum in se est, operam4 dederit; quin exigitur a patrino, ut sit diligens circa eum, pro quo spopondit, sollicitudo. De hoc Augustinus: «Certissimam emisistis cautionem, qua renuntiare pompis diaboli spopondistis».

Cap. VII. De catechismo et exorcismo.

Illa autem interrogatio et responsio fidei fit in catechismo5; cui et additur exorcismus. Ante baptismum enim fit catechismus et exorcismus; post catechismum sequitur exorcismus, ut ab eo qui iam instructus est, adversaria virtus pellatur. Exorcismus de Graeco in Latinum dicitur adiuratio; catechismus, instructio; catechizare est instruere, ut de Symbolo ac rudimentis fidei; exorcizare est adiurare, ut: exi ab eo, spiritus immunde; Symbolum dicitur signum, vel collatio: signum, quia eo fideles ab infidelibus discernuntur; collatio, quia ibi totius fidei sufficientia et integritas collata est. — Catechismus et exorcismus neophytorum sunt magisque sacramentalia quam Sacramenta dici debent. Neophytus novitius interpretatur vel rudis; et dicitur neophytus nuper ad fidem conversus, vel in disciplina religiosae conversationis rudis. — Haec igitur praecedunt baptismum, non quod sine istis non possit esse verus baptismus, sed ut baptizandus de fide instruatur et sciat, cui debitor fiat deinceps, et ut diaboli potestas in eo minuatur. Unde Rabanus6: «Ante baptismum debet in homine praevenire officium catechizandi, ut fidei catechumenus accipiat rudimentum et sciat, cui debitor deinceps fiat». Item, Augustinus7: «Parvuli exsufflantur et exorcizantur, ut pellatur ab eis potestas diaboli», «ne iam contendant eos subvertere, ne baptismum consequantur». «Non ergo in infantibus creatura Dei exsufflatur vel exorcizatur, sed diabolus, ut recedat ab homine».

---

English Translation

DISTINCTION VI.

Part I.

Chapter I. To whom it is permitted to baptize.

Now let us add concerning those to whom it is permitted to baptize. On this Isidore1 says: «It is established that baptism was handed over to priests alone, and that its ministry is not licit even for deacons themselves to fulfill without a bishop or presbyter, unless, these being far absent, the extremity of sickness compels by necessity; which is also permitted to lay faithful». Likewise, from the fourth Council of Carthage2: «A woman, however holy, may not presume to baptize, unless compelled by necessity».

Chapter II. Whether those baptized by heretics are to be rebaptized.

Concerning those, however, who are baptized by heretics, whether they are to be rebaptized, is wont to be asked. — To which we say briefly, that whoever it be who baptizes, if the form handed down by Christ is preserved, he gives a true baptism; and therefore he who receives it ought not to be rebaptized. Hence Beda3: «Whether a heretic or a schismatic or any criminal baptizes in the confession of the holy Trinity, he who has been baptized is not validly rebaptized by good Catholics, lest the confession and invocation of the Trinity seem to be annulled». Likewise Augustine4: «Although the baptism both of heretics — namely of those who baptize in the name of the Father and of the Son and of the Holy Spirit — and of the catholic Church is one; nevertheless those who are baptized outside the Church do not receive baptism unto salvation, but unto perdition, having the form of the Sacrament but denying its power; and therefore the Church does not rebaptize them, because they have been baptized in the name of the Trinity, and that itself is the form of the Sacrament». Likewise: «To rebaptize a heretic, who has received these signs of holiness5, is altogether a sin; but to rebaptize a Catholic is a most monstrous crime». — From these it is plainly gathered, that those also who have been baptized by heretics, the character of Christ being preserved, are not to be rebaptized, but only to be reconciled by the imposition of the hand, that they may receive the Holy Spirit, and in token of detestation of the heretics.

There are nevertheless some of the doctors6, such as Cyprian and certain others, who seem to say that baptism cannot be conferred by heretics, and that those are to be rebaptized, when they come to the Church, who are said to have been baptized by them. — But this is true of those who presume to baptize outside the form of the Church. Cyprian7 nevertheless seems there to have deviated from the truth, who says concerning the heretic: «How can he sanctify the water, when he himself is unclean, and with whom the Holy Spirit is not; when the Lord says in the Law8: Whatsoever the unclean shall touch, shall be unclean? Who can give what he himself does not have»? But that he said this out of ignorance, Augustine9 intimates, saying: «The glorious martyr Cyprian, who was unwilling to acknowledge the baptism conferred among heretics or schismatics, while he detested them too much, was followed by such great merits even to the triumph of martyrdom, that both that shadow was put to flight by the light of the charity in which he excelled, and, if anything needed purging, it was removed by the sickle of his passion. Nor are we, who acknowledge the truth of baptism and the iniquity of the heretics, on that account better than Cyprian, just as neither than Peter, because we do not compel the Gentiles to judaize».

Part II.

Chapter III. That no one is baptized in the maternal womb.

This too is to be known, «that although one is immersed three times on account of the mystery of the Trinity, nevertheless it is reckoned one baptism10». — This also is not to be left unknown, that no one can be baptized in the maternal womb, even if the mother is baptized. Hence Isidore11: «Those who are in maternal wombs cannot be baptized, because he who is not yet born according to Adam is not according to Christ, cannot be reborn, nor can a regeneration be spoken of in him, in whom generation has not preceded». Likewise, Augustinea: «No one can be reborn before he is born».

p. 134

But if it is objected concerning Jeremiahb and concerning John the Baptist, who are read to have been sanctified from the womb, which some think also of Jacob; we say, if sanctification there is taken as an interior cleansing, it is to be held among the miracles of the divine power, as Augustine1 says, speaking ambiguously on this: «If, he says, the use of reason and of will was so far accelerated in that child, that within the maternal viscera he could already recognize and believe what in other little ones the age is awaited that they may be able, it is to be held among the miracles of the divine power, not to be drawn to an example of human nature. For when God willed, even a beast of burden spoke». The same: «Of Jeremiah it is read: Before you came forth from the womb, I sanctified you; yet that sanctification, by which we are made the temple of God, belongs only to the reborn». «For unless one be reborn of water and the Holy Spirit, he cannot enter into the kingdom of God. But no one is reborn, unless he is first born». «Hence that sanctification can be taken according to predestination». — Behold, he seems to speak doubtfully, who also says in the same place: «It is not said, that the infant believed in the womb, but exulted; nor does Elisabeth say: he exulted in faith, but, he exulted in my womb. And this could have been an indication of so great a thing to be recognized by one greater, not recognized by the little one». — He speaks without assertion concerning this sanctification, not defining how that sanctification is to be understood, whether a sign of a future thing, or the truth of a justification made through the Spirit. But it is better that we say, that those, beyond the common law, were justified in the wombs and prevented by grace, all their sins being remitted; which is also taught by many testimonies of the Saints2.

Chapter IV. Whether there is baptism, when the words are pronounced corruptly.

It is also wont to be asked, if those words are pronounced corruptly, whether there is baptism. — On this Zacharias3 writes to Boniface: «Your messengers reported to me, that there was a priest in the same province, who was utterly ignorant of the Latin language, and while he was baptizing, unskilled in Latin speech, mangling the language, said: I baptize you in the name of the Father (Patria) and of the Daughter (Filia) and of the Holy (Spirit) (sancta); and on account of this you considered rebaptizing. But if he who baptized, not introducing error or heresy, but out of mere ignorance of Roman speech baptizing by mangling the language, had so spoken; we cannot consent that he be baptized anew».

Furthermore it is to be known, that those, «concerning whom no evidence exists among kinsmen or members of the household or neighbors, by whom they may be shown to have been baptized, it is to be acted upon, that they be reborn, lest they perish, in whom, because4 the act is not shown, reason does not allow that it seem to be repeated. It seems that there should be conferred upon them what is not known to have been conferred, because no rashness of presumption intervenes, where there is diligence of piety».

Chapter V. Concerning him who is immersed in jest.

It is also wont to be asked concerning him who, jesting like a mime, but with commemoration of the Trinity, is immersed, whether he has been baptized. — But Augustine5 does not define this, saying thus: «If the whole were done in a ludicrous and mimic and jocular manner, whether the baptism which would be so given is to be approved; I should judge that the divine judgment is to be implored in prayer through the miracle of some revelation». It seems nevertheless to the wise that there was no baptism; just as when some are immersed in a bath or in a river in the name of the Trinity, it is nevertheless not baptism, because it is not done with the intention of baptizing. For in this and in the other Sacraments, just as the form is to be preserved, so also the intention of celebrating it is to be had. «Let this also not move you, that some bring little ones to baptism not with the faith that through the Spirit they may be regenerated unto eternal life, but think that by this remedy they may retain or recover temporal health. For not on that account are they not regenerated, because they are not offered by them with this intention6».

It is also to be acknowledged, that in the baptizing of the elect two times are to be observed, that is Easter and Pentecost, so that on the Saturday of Easter or of Pentecost the Sacrament of baptism may be celebrated. But those who are pressed by the necessity of death or of danger ought to be baptized at every time.

Chapter VI. Concerning the response of godparents.

Moreover all who come to baptism ought to profess their faith and expound, what they have come to seek7 from the Church. Hence also the one to be baptized is asked: What have you come to the Church to seek? He who, if he is an adult, responds for himself: faith, that is the Sacrament of faith, and doctrine. So too, interrogated through each particular, he responds, that he believes in the Father and the Son and the Holy Spirit. But if he is a little one, not able to believe or speak, another responds for him. Hence Isidore8: «Little ones, with another professing, are baptized, who do not yet know how to speak or believe, just as also for the sick, the mute, or

p. 135

the deaf another professes, while they are baptized». So also is it to be acted concerning penitents. «But if for one who is able to respond, another should respond, it does not equally avail; as it has been said: He has the age, let him speak for himself1».

But if it is asked, in what sense it is said for the little one: I believe, or I seek faith; we say, it is to be understood of the Sacrament of faith, that what is answered is, I seek, when he is brought to the Church, and, to have, when he is baptized; so that the sense is, when it is said: I seek faith, that is, I am ready to receive the Sacrament of faith; I believe, that is, I receive the Sacrament of faith; which is: this little one is ready to receive the Sacrament of faith. Hence Augustine2: «To believe is nothing other than to have faith; and therefore, when it is answered that the little one believes, who does not yet have the affection of faith, it is answered that he has faith on account of the Sacrament of faith, and that he turns himself to God on account of the Sacrament of conversion».

But still it is asked, in what sense it is answered for the little one: I believe in God the Father and in Jesus Christ and in the Holy Spirit. Is it of the Sacrament of faith, or of the faith of the mind, that there is question? If of the Sacrament, why are the persons distinguished by name? But if of the affection of faith, how is it true, when the little one lacks it3? Or is it pledged that the little one will do that, when he has believed? as it is also pledged for all to renounce the pomps of the devil; which if, having become an adult, he does not keep, will he himself be held, or the sponsor? — It can soundly be said, that there is pledged for the little one, that, if he comes to greater age, he will both renounce the pomps of the devil and hold the sound faith, whose Sacrament he then receives. But by this pledge the little one, for whom it is made, will be held, not the sponsor; provided nevertheless that, as the pledge is fulfilled, he gives effort4, as far as in him lies; for it is required of the godparent, that solicitude be diligent concerning him, for whom he pledged. On this Augustine: «You have given a most certain pledge, by which you have promised to renounce the pomps of the devil».

Chapter VII. Concerning catechism and exorcism.

Now that interrogation and response of faith takes place in catechism5; to which exorcism also is added. For before baptism catechism and exorcism take place; after catechism follows exorcism, so that from him who is now instructed, the adversary power may be expelled. Exorcism from the Greek into Latin is called adjuration; catechism, instruction; to catechize is to instruct, as concerning the Symbol and the rudiments of faith; to exorcize is to adjure, as: depart from him, unclean spirit; the Symbol is called a sign, or a collation: a sign, because by it the faithful are distinguished from the unfaithful; a collation, because there the sufficiency and integrity of the whole faith is collated. — Catechism and exorcism belong to neophytes and ought to be called sacramentals rather than Sacraments. Neophyte is interpreted as novice or untrained; and one is called a neophyte who is newly converted to the faith, or untrained in the discipline of religious conversion. — These therefore precede baptism, not because without them there could not be a true baptism, but that the one to be baptized may be instructed concerning the faith and may know, to whom he becomes a debtor thereafter, and that the power of the devil may be diminished in him. Hence Rabanus6: «Before baptism the office of catechizing ought to come beforehand in a person, that the catechumen may receive the rudiment of faith and may know, to whom he becomes a debtor thereafter». Likewise, Augustine7: «Little ones are breathed upon and exorcized, that the power of the devil may be expelled from them», «lest they still contend to subvert them, that they may not attain baptism». «Not then in infants is the creature of God breathed upon or exorcized, but the devil, that he may withdraw from the person».

---

Apparatus Criticus
  1. 1
    Libr. II. de Ecclesiast. Officiis, c. 25. n. 9; C. Constat, baptisma (19.), de Consecrat. dist. 4.
    Bk. II On Ecclesiastical Offices, c. 25, n. 9; Decretum, c. Constat, baptisma (19.), De Consecratione, dist. 4.
  2. 2
    Num. 99. et 100; C. Mulier (20.), ibid.
    Canons 99 and 100; Decretum, c. Mulier (20.), in the same place.
  3. 3
    Homil. aestiv. de Temp. in festo Invent. S. Crucis; C. Sive haereticus (51.), ibid.
    Summer Homily on the Season, on the feast of the Finding of the Holy Cross; Decretum, c. Sive haereticus (51.), in the same place.
  4. 4
    Dialogus quaestion. 65 q. 59. (inter eius opera); C. Quamvis unum (29.), ibid. Ibi respicitur II. Tim. 3, 5. — Seq. locus est August., Epist. 23. (alias 203.) ad Maximin. n. 2; C. Rebaptizare haereticum (108.), ibid. — Pro sanctitatis signa edd. plurimae sanctificationis signa.
    Dialogue of Questions 65, q. 59 (among his works); Decretum, c. Quamvis unum (29.), in the same place. There 2 Tim. 3, 5 is referred to. — The following passage is from Augustine, Letter 23 (alias 203) to Maximinus, n. 2; Decretum, c. Rebaptizare haereticum (108.), in the same place. — For signs of holiness most editions read signs of sanctification.
  5. 5
    (Vide notam 4: pro sanctitatis signa edd. plurimae sanctificationis signa.)
    (See note 4: for signs of holiness most editions read signs of sanctification.)
  6. 6
    Cfr. August., VI. et VII. contra Donatistas, aliique auctores de historia ecclesiast. tractantes.
    Cf. Augustine, [Bks.] VI and VII against the Donatists, and other authors treating of ecclesiastical history.
  7. 7
    Epist. ad Iubaianum eiusque episc. Acta etc.
    Letter to Iubaianus and the Acts of his [council of] bishops, etc.
  8. 8
    Num. 19, 22. Seq. locus August. est de Unico Baptismo contra Petilian. c. 13. n. 22.
    Numbers 19, 22. The following passage of Augustine is from On the One Baptism, against Petilianus, c. 13, n. 22.
  9. 9
    Hieron., II. Comment. in Epist. ad Eph. (4, 5.); C. Eodem modo (31.), ibid.
    Jerome, Bk. II Commentary on the Letter to the Ephesians (4, 5); Decretum, c. Eodem modo (31.), in the same place.
  10. 10
    Libr. I. Sent. c. 22. n. 5; C. Qui in maternis (115.), ibid.
    Bk. I of the Sentences [of Isidore], c. 22, n. 5; Decretum, c. Qui in maternis (115.), in the same place.
  11. 11
    Epist. 187. (alias 57.) ad Dardan. c. 9. n. 31.
    Letter 187 (alias 57) to Dardanus, c. 9, n. 31.
  12. a
    Ier. 1, 5; de Ioanne cfr. Luc. 1, 15.
    Jer. 1, 5; concerning John cf. Luke 1, 15. (This and the following note are the two final p.133 footer entries, attaching to the Augustinus marker and the Ieremia/Ioanne marker that straddle the p.133→134 break.)
  13. b
    (Vide notam praecedentem: Ier. 1, 5; de Ioanne cfr. Luc. 1, 15.)
    (See the preceding note: Jer. 1, 5; concerning John cf. Luke 1, 15.) ### Printed page 134
  14. 1
    Epist. cit. c. 7. n. 24, ubi pro exspectatur edd. exceptis 1, 4, minus bene exspectat, refragantibus codd. et originali. De illo iumento cfr. Num. 22, 28. — Seq. locus ibid. c. 10. n. 32, ubi respiciuntur Ier. 1, 5; Ioan. 3, 5.; tertius ibid. n. 33; quartus c. 12. n. 37; ultimus c. 7. n. 23.
    Letter cited, c. 7, n. 24, where for is awaited the editions, except 1 and 4, less well [read] awaits, against the codices and the original. Concerning that beast of burden cf. Num. 22, 28. — The following passage is in the same place, c. 10, n. 32, where Jer. 1, 5; John 3, 5 are referred to; the third in the same place, n. 33; the fourth, c. 12, n. 37; the last, c. 7, n. 23.
  15. 2
    Cfr. Ambros., super Luc. libr. I. c. 1. n. 26; Beda, ibid., et Homil. in solemnit. Deiparae, quando salutavit Elisabeth; Bernard., Epist. 174. n. 3.
    Cf. Ambrose, On Luke, Bk. I, c. 1, n. 26; Beda, in the same place, and the Homily on the solemnity of the Mother of God, when she greeted Elisabeth; Bernard, Letter 174, n. 3.
  16. 3
    Apud Isidor. Mercatorem; C. Retulerunt (86.), ibid.
    In Isidore Mercator; Decretum, c. Retulerunt (86.), in the same place.
  17. 4
    S. Leo, Epist. 167. (alias 2.) ad Rustic. Narbonens., inquisitio 16. 17; C. Si nulla (113.), ibid. — Pro a quibus codd. A B C D et ed. 1 quibus.
    St. Leo, Letter 167 (alias 2) to Rusticus of Narbonne, inquiry 16, 17; Decretum, c. Si nulla (113.), in the same place. — For by whom the codices A B C D and edition 1 [read] whom.
  18. 5
    Libr. VII. de Baptismo contra Donatistas, c. 53. n. 102; C. Solet etiam quaeri (31.), ibid. — De eo quod sequitur, cfr. Hugo de S. Vict., II. de Sacram. p. VI. c. 13.
    Bk. VII On Baptism, against the Donatists, c. 53, n. 102; Decretum, c. Solet etiam quaeri (31.), in the same place. — Concerning what follows, cf. Hugh of St. Victor, On the Sacraments, Bk. II, pt. VI, c. 13.
  19. 6
    August., Epist. 98. (alias 23.) ad Bonifac. n. 5; C. Non illud te moveat (33.), ibid. — In hoc loco edd., excepta 1, pro retinere vel recipere habent accipere, refragantibus codd. et originali. — Quoad duo tempora baptizandi cfr. Leo, Epist. 16. ad universos episc. per Siciliam constitutos c. 3; et C. Duo tempora (12.), ibid.
    Augustine, Letter 98 (alias 23) to Boniface, n. 5; Decretum, c. Non illud te moveat (33.), in the same place. — In this passage the editions, except 1, for retain or recover have receive, against the codices and the original. — As to the two times for baptizing cf. Leo, Letter 16 to all the bishops constituted throughout Sicily, c. 3; and Decretum, c. Duo tempora (12.), in the same place.
  20. 7
    Val. et edd. 4, 6 ad quid petendum, codd. A B cum pluribus edd. quid petendum.
    The Vatican [edition] and editions 4, 6 [read] for what is to be sought, the codices A B with most editions what is to be sought.
  21. 8
    Libr. II. de Ecclesiast. Officiis, c. 25. n. 7; C. Parvuli (74.), ibid.
    Bk. II On Ecclesiastical Offices, c. 25, n. 7; Decretum, c. Parvuli (74.), in the same place. ### Printed page 135
  22. 1
    S. Leo, Epist. 167. (alias 2.) ad Rustic. Narbonens., inquisitio 16. 17; C. Si nulla (113.), ibid. (Continuatio loci de responsione; cfr. p.134 not. 4.)
    St. Leo, Letter 167 (alias 2) to Rusticus of Narbonne, inquiry 16, 17; Decretum, c. Si nulla (113.), in the same place. (Continuation of the passage on responsion; cf. p.134, note 4.)
  23. 2
    August., IV. de Baptismo contra Donatistas, c. 24. n. 31, ubi citatur Ioan. 9, 21; C. Cum pro parvulis (77.), ibid.
    Augustine, Bk. IV On Baptism, against the Donatists, c. 24, n. 31, where John 9, 21 is cited; Decretum, c. Cum pro parvulis (77.), in the same place.
  24. 3
    Epist. 98. (alias 23.) ad Bonifac. episc. n. 9; C. Nihil est aliud (76.), ibid.
    Letter 98 (alias 23) to Boniface the bishop, n. 9; Decretum, c. Nihil est aliud (76.), in the same place.
  25. 4
    Ita codd. A B D E et ed. 1, in aliis non bene ea.
    So the codices A B D E and edition 1; in the others, less well, ea (those things).
  26. 5
    Codd. A B E et edd. 1, 5, 6, 9 praefigunt et. Circa rem cfr. Hugo, II. de Sacram. p. VI. c. 12. Seq. locus sumtus est secundum sensum ex 1. Serm. ad Neophytos (inter opera August.), verbotenus ex C. Prima igitur (73.), ibid.
    The codices A B E and editions 1, 5, 6, 9 prefix et (and). On the matter cf. Hugh, On the Sacraments, Bk. II, pt. VI, c. 12. The following passage is taken according to the sense from the 1st Sermon to Neophytes (among Augustine's works), word for word from the Decretum, c. Prima igitur (73.), in the same place.
  27. 6
    Libr. I. de Institutione clericorum, c. 25. C. Ante baptismum (34.), ibid.
    [Rabanus,] Bk. I On the Instruction of Clerics, c. 25. Decretum, c. Ante baptismum (34.), in the same place.
  28. 7
    De Symbolo ad catechum. serm. 1. c. 1. n. 2; C. Sicut nostis (62.), ibid. Seq. locus est apud Ruban., ibid. c. 27; tertius est August., de Symbolo, loc. cit., ubi pro in infantibus codd. A E et edd., excepta 1, habent ab infantibus, refragante etiam originali.
    On the Symbol, to the Catechumens, sermon 1, c. 1, n. 2; Decretum, c. Sicut nostis (62.), in the same place. The following passage is in Rabanus, in the same place, c. 27; the third is Augustine, On the Symbol, in the place cited, where for in infants the codices A E and the editions, except 1, have from infants, the original also being against [it].
Dist. 6, Part 1, Divisio Textus→