Dist. 6, Part 2, Art. 3, Q. 1
Book IV: On the Sacraments · Distinction 6
Articulus III. De sacramentalibus annexis baptismo.
Consequenter est tertio loco quaestio de sacramentalibus, et circa hoc quaeruntur duo. Primo quaeritur de catechismo. Secundo de exorcismo.
Quaestio I. Utrum parvuli baptizandi debeant catechizari.
Et cum catechismus dicatur instructio1, quaeritur ergo, utrum parvuli debeant catechizari. Et quod sic, videtur:
1. Quia, ubi unum tantum Sacramentum est, et unus ritus debet observari; sed magni catechizantur: ergo et parvuli.
2. Item, forma a Deo tradita est observanda generaliter; sed Christus, in ultimo2 Matthaei, baptismo praemittit doctrinam, cum dicit: Ite, docete omnes gentes etc.
3. Item, ad hoc facit mos et consuetudo universalis Ecclesiae, quae cum faciat recte catechizando pueros; videtur etc.
Sed contra: 1. Stultum est instruere eum qui non est capax doctrinae: ergo baptizans stulte agit, cum catechizat parvulum3.
2. Item, videtur, quod assistentes falso respondeant: aut enim respondent in persona parvuli, aut in persona sua. In persona sua, non, quia sacerdos quaerit a parvulo. Si in persona parvuli: ergo falsum dicunt, cum dicunt credo.
Item quaero, utrum in illa responsione obligentur patrini. Et quod sic, videtur: quia Augustinus in quodam sermone4: «Volo, quod omnes cognoscatis, tam viri quam mulieres, vos parvulis, quos suscepistis, fideiussores apud Deum exstitisse». Sed tunc videtur, cum nemo sciat de alio, qualis sit futurus, quod stulte promittat et in discrimine se ponat.
Item quaero, utrum parvuli obligentur. Et quod sic, videtur. Dicit Dionysius5, quod sensus verborum, quae dicunt patrini, est, quod puer ille, cum in sensum venerit, tenebit sacras confessiones; obligant ergo parvulum. Si enim obligari potuerit parvulus per carnales parentes ad malum: ergo per spirituales ad bonum multo fortius. Sed contra: si parentes promittant pro filio, quod filius intrabit religionem, ille non obligatur nec tenetur: ergo similiter in proposito.
Item quaero, si obligatur, utrum illa obligatio sit votum. Et quod sic, videtur: quia votum est spontanea promissio melioris boni, deliberatione et obligatione firmata6. Contra: secundum hoc duplici peccato peccaret baptizatus, quia transgressor est voti ac praecepti.
Conclusio.
Etiam in baptismo parvulorum congruit praemittere catechismum.
Respondeo: Dicendum, quod catechismus in adultis praecedebat baptismum propter duas causas: ut baptizandi instruerentur de credendis et ut se obligarent voluntarie ad Dei imperia facienda, quasi non coacte, sed voluntarie illa impleturi7. Parvuli quidem, etsi non possunt doceri, possunt tamen per patrinos obligari. Ideo fit in eis catechismus et propter rationem obligandi et propter uniformitatem, ut consimiliter omnes baptizentur, sicut consimilem effectum recipiunt.
1. 2. Ad illud ergo quod obiicitur de doctrina, iam patet responsio8. Similiter ad illud quod obiicitur de respondentibus, dicendum, quod respondent in persona parvuli, et est sensus: credo, id est Sacramentum fidei percipio, vel suscipere praesto sum. Et non est sermo falsus nec inconsuetus, quia, sicut dicit Augustinus in epistola ad Bonifacium9, frequenter signum accipitur pro re; sicut dicimus: cras erit resurrectio Domini, et videns fumum dicit se videre ignem. — Vel potest esse sensus: credo, id est ad credendum me obligo.
Ad illud quod quaeritur, utrum patrini obligentur; dicendum, quod si non haberent10 alium doctorem, obligantur ad instruendum ipsum in his quae sunt de necessitate fidei et morum, vel ad hoc, quod facerent instrui, vel ad hoc, quod ille crederet vel servaret. Nunc autem, quia multos habent doctores, non tenentur.
Ad illud quod quaeritur de parvulis, utrum obligentur; dicendum, quod sic, quia ibi non requiruntur nisi ea, ad quae tenentur de iure naturali, nulla autem supererogationis11; ideo non est simile de ingressu in religionem.
Ad illud quod quaeritur, utrum talis obligatio sit votum; dicendum, quod non proprie, quia votum12 est de eo quod supererogationis est; tamen extenso nomine, est votum, quia voluntaria obligatio. Nec facit duplex peccatum, quia non obligatur magis quam prius de necessitate, sed de bono et aequo.
I. De ritibus, qui baptismum solemnem comitantur, pauca Magister (hic c. 6. 7.), sed multa tum secundum Dionysium Areop. tum secundum Rabanum (de Institutione clericorum) affert Alex. Hal., (S. p. IV. q. 7. m. 1-3. et q. 8. m. 10. a. 1-5.), quae succinctius etiam a S. Thom. tractantur. — De 1. quaestione cum incidentibus quaestionibus cfr. S. Thom., hic q. 2. a. 2; S. III. q. 71. a. 1. 4. — B. Albert., de hac et seq. q. hic a. 14. 15. — Petr. a Tar., hic q. 3. a. 2. — Richard. a Med., hic a. 5. q. 1. 2. 3. — Durand., hic q. 3. — Dionys. Carth., de hac et seq. q. hic q. 3.
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Article III. On the sacramentals annexed to baptism.
Next, in the third place, there is a question concerning the sacramentals, and concerning this two things are asked. First, there is asked about catechism. Second, about exorcism.
Question I. Whether infants to be baptized ought to be catechized.
And since catechism is said to be instruction1, it is therefore asked whether infants ought to be catechized. And that they ought, it seems:
1. Because, where there is only one Sacrament, there ought also to be observed one rite; but grown persons are catechized: therefore infants too.
2. Likewise, a form handed down by God is to be observed generally; but Christ, in the last [chapter] of Matthew2, prefaces doctrine to baptism, when he says: Go, teach all nations etc.
3. Likewise, to this purpose makes the custom and usage of the universal Church, which, since it acts rightly in catechizing children; it seems etc.
On the contrary: 1. It is foolish to instruct one who is not capable of doctrine: therefore the one baptizing acts foolishly when he catechizes an infant3.
2. Likewise, it seems that the attendants answer falsely: for either they answer in the person of the infant, or in their own person. Not in their own person, because the priest asks of the infant. If in the person of the infant: therefore they say something false, when they say I believe.
Likewise I ask whether the godparents are bound in that response. And that they are, it seems: because Augustine in a certain sermon4: «I wish that you all may know, both men and women, that you have stood as sureties before God for the little ones whom you have received». But then it seems, since no one knows of another what sort he will turn out to be, that he promises foolishly and puts himself in peril.
Likewise I ask whether infants are bound. And that they are, it seems. Dionysius says5 that the sense of the words which the godparents say is, that that child, when he comes to understanding, will keep the sacred confessions; therefore they bind the infant. For if an infant could be bound through carnal parents unto evil: therefore through spiritual ones unto good much more strongly. On the contrary: if parents promise on behalf of a son that the son will enter religion, he is not obligated nor bound: therefore likewise in the case proposed.
Likewise I ask, if he is bound, whether that obligation is a vow. And that it is, it seems: because a vow is the spontaneous promise of a better good, confirmed by deliberation and obligation6. On the contrary: according to this the baptized would sin with a twofold sin, because he is a transgressor of vow and of precept.
Conclusion.
Even in the baptism of infants it is fitting to preface catechism.
I respond: It must be said that catechism preceded baptism in adults for two causes: that those to be baptized might be instructed concerning the things to be believed, and that they might bind themselves voluntarily to the doing of God's commands, as those who would fulfill them not under compulsion, but voluntarily7. Infants indeed, although they cannot be taught, can nevertheless be bound through godparents. Therefore catechism is administered to them both on account of the ground of binding and on account of uniformity, that all may be baptized alike, just as they receive a like effect.
1. 2. To that, then, which is objected concerning doctrine, the response is already clear8. Likewise to that which is objected concerning those who respond, it must be said that they respond in the person of the infant, and the sense is: I believe, that is, I receive the Sacrament of faith, or I am ready to receive it. And it is not a false nor an unaccustomed manner of speech, because, as Augustine says in the letter to Boniface9, frequently the sign is taken for the thing; just as we say: tomorrow will be the resurrection of the Lord, and one seeing smoke says he sees fire. — Or the sense can be: I believe, that is, I bind myself to believing.
To that which is asked, whether the godparents are bound; it must be said that, if they had no10 other teacher, they are bound to instruct him in those things which are of the necessity of faith and morals, or to this, that they would have him instructed, or to this, that he would believe or observe. But now, since they have many teachers, they are not bound.
To that which is asked concerning infants, whether they are bound; it must be said that they are, because there are required there only those things to which they are bound by natural law, but none of supererogation11; therefore it is not similar to the case of entering religion.
To that which is asked, whether such an obligation is a vow; it must be said that it is not properly so, because a vow12 is of that which is of supererogation; nevertheless, by an extended name, it is a vow, because it is a voluntary obligation. Nor does it make a twofold sin, because he is not bound more than before by necessity, but by what is good and equitable.
I. Concerning the rites which accompany solemn baptism, the Master (here c. 6. 7.) [says] little, but Alexander of Hales adduces much, both according to Dionysius the Areopagite and according to Rabanus (on the Instruction of clerics), (S. p. IV. q. 7. m. 1-3. and q. 8. m. 10. a. 1-5.), which are treated more concisely also by St. Thomas. — On the 1st question, with the incidental questions, cf. St. Thomas, here q. 2. a. 2; S. III. q. 71. a. 1. 4. — Bl. Albert, on this and the following question, here a. 14. 15. — Peter of Tarentaise, here q. 3. a. 2. — Richard of Mediavilla, here a. 5. q. 1. 2. 3. — Durandus, here q. 3. — Dionysius the Carthusian, on this and the following question, here q. 3.
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- 1Cfr. hic lit. Magistri, c. 7.Cf. here the text of the Master, c. 7.
- 2Vers. 19. — Post sed ex codd. F I supplevimus Christus. Cod. aa legit: sed ipse, quando dedit formam, praemisit instructionem, ultimo Matthaei, cum dicit. Cfr. Hugo a S. Vict., II. de Sacram. p. VI. c. 9.Verse 19. — After but we have supplied Christ from codices F I. Codex aa reads: but he himself, when he gave the form, prefaced instruction, in the last [chapter] of Matthew, when he says. Cf. Hugh of St. Victor, II. On the Sacraments, p. VI. c. 9.
- 3Cod. aa subiungit aliud arg.: Item, Hugo [II. de Sacram. p. VI. c. 10.]: «Ad hoc est catechismus, ut homo promoveatur ad fidem proprio libertatis arbitrio»; sed parvulus non habet usum liberi arbitrii: ergo etc.Codex aa subjoins another argument: Likewise, Hugh [II. On the Sacraments, p. VI. c. 10.]: «To this end is catechism, that a man may be advanced to faith by his own choice of freedom»; but an infant does not have the use of free choice: therefore etc.
- 4Ex Sermone S. Augustini post Pascha, qui sic incipit: Hodiernus dies. Ita allegatur C. Vos ante omnia (105.), de Consecrat. d. 4. Sententia haec habetur in pluribus sermonibus, qui nunc in appendice sermonum Augustini inveniuntur, v. g. in Serm. 168. (alias 163. de Tempore) n. 3; Serm. 265. (alias 215. de Tempore) n. 2, et Serm. 267. (alias 116. de Tempore) n. 5.From a Sermon of St. Augustine after Easter, which begins thus: This present day. So it is cited [in] C. Vos ante omnia (105.), On Consecration, d. 4. This sentence is found in several sermons, which are now found in the appendix of Augustine's sermons, e.g. in Serm. 168 (otherwise 163, on Time) n. 3; Serm. 265 (otherwise 215, on Time) n. 2, and Serm. 267 (otherwise 116, on Time) n. 5.
- 5De Ecclesiast. Hierarchia, c. 7. circa finem: Neque enim hoc ait sic: Pro puero ego abrenuntiationes aut sacras confessiones facio, sed quia puer abrenuntiat, hoc est confiteor, puerum credere in sacrum sensum venientem [sic νοῦν ἱερὸν ἰόντα] nostris anagogis [-ais ἐμαῖς ἐνθέοις ἀναγωγαῖς, i. e. nostris (sive meis) divinis institutionibus], abrenuntiaturum quidem universaliter contrariis, confiteri autem et operari divinas...On the Ecclesiastical Hierarchy, c. 7, near the end: For neither does he say thus: For the child I make the renunciations or the sacred confessions, but [the meaning is] that, because the child renounces — that is, I confess — that the child believes, when he comes into sacred understanding [νοῦν ἱερὸν ἰόντα], by our anagogical leadings [ἐμαῖς ἐνθέοις ἀναγωγαῖς, i.e. by our (or my) divine institutions], that he will indeed renounce universally the contrary things, and will confess and perform the divine...
- 6Guliel. Antissiodor., S. p. III. tr. 28. q. 1, votum definit: Votum est boni propositi conceptio animi, deliberatione firmata, de his quae ad religionem pertinent, secundum quam conceptionem aliquis se obligat Deo. Cfr. infra d. 38, a. 1. q. 1. seq. — Superius pro illa codd. A V W Z bb sua.William of Auxerre, S. p. III. tr. 28. q. 1, defines a vow: A vow is a conception of the mind concerning a good purpose, confirmed by deliberation, regarding those things which pertain to religion, according to which conception one binds oneself to God. Cf. below d. 38, a. 1. q. 1. and following. — Above, for illa codices A V W Z bb [read] sua.
- 7Plures codd. et edd. impleturi erant.Several codices and editions [read] they were going to fulfill them.
- 8Cod. aa hic addit solut. ad aliud arg. ab ipso propositum: quia, licet parvulis non fiat catechismus, ut instruantur de fide; fit nihilominus propter secundam rationem, quae dicta est; et per hoc solvitur illud Hugonis. Nam similiter arguit de adultis, qui in fide deberent instrui, antequam baptizentur. Ad illud ergo quod obiicitur etc. Mox plurimi codd. omittunt ad illud. Inferius pro percipio cod. II recipio.Codex aa here adds a solution to another argument proposed by itself: because, although catechism is not administered to infants that they may be instructed concerning the faith; it is nonetheless administered on account of the second ground, which has been stated; and by this is solved that [argument] of Hugh. For he argues likewise concerning adults, who ought to be instructed in the faith before they are baptized. To that, then, which is objected etc. Soon most codices omit ad illud. Below, for percipio codex II [reads] recipio.
- 9Epist. 98. (alias 23.) n. 9: Nempe saepe ita loquimur, ut, Pascha propinquante, dicamus, crastinam vel perendinam Domini passionem... ipso die dominico dicimus, hodie Dominus resurrexit.Letter 98 (otherwise 23) n. 9: Indeed we often speak in such a way that, when Easter is approaching, we say, the Lord's passion is tomorrow or the day after... on the Lord's Day itself we say, today the Lord has risen.
- 10Cod. I haberet, scil. parvulus. Subinde pro obligantur cod. F obligarentur.Codex I [reads] he had, namely the infant. Thereupon for obligantur codex F [reads] obligarentur.
- 11Supple: requiruntur. — Cod. F legit ad illa autem, quae sunt supererogationis, non tenentur; codd. G I multa autem sunt [G non sunt] supererogationis; cod. U non autem ad opera supererogationis. Pro tenentur non pauci codd. et edd. tenetur.Supply: are required. — Codex F reads but to those things which are of supererogation, they are not bound; codices G I [read] but many things are [G are not] of supererogation; codex U [reads] but not to the works of supererogation. For tenentur not a few codices and editions [read] tenetur.
- 12Ita codd. A B (E a secunda manu) F G I, in aliis et edd. deest votum, cod. X a secunda manu votum proprie. Mox pro est votum cod. A dicitur votum, codd. G I (F a secunda manu) potest dici votum, cod. aa voti pro voluntaria obligatione ad implendum ea, ad quae tenetur homo de necessitate, potest ibi esse votum. Nec facit duplex etc. Superius pro quaeritur codd. et ed. 1 obiicitur.So codices A B (E by a second hand) F G I; in the others and the editions votum is wanting; codex X by a second hand [reads] votum proprie. Soon for est votum codex A [reads] dicitur votum, codices G I (F by a second hand) potest dici votum, codex aa voti for voluntaria obligatione ad implendum ea, ad quae tenetur homo de necessitate, potest ibi esse votum. Nor does it make a twofold etc. Above, for quaeritur the codices and edition 1 [read] obiicitur. ---