title: Dist. 4

title_alt: Distinctio IV — textus Magistri Sententiarum

title_alt: Distinction IV — text of the Master of the Sentences

source_text:
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### DISTINCTIO IV.

#### Pars I.

### Cap. I. *De illis qui suscipiunt Sacramentum et rem, et rem et non Sacramentum, et Sacramentum et non rem.*

Hic dicendum est, aliquos suscipere Sacramentum et rem, aliquos Sacramentum et non rem, aliquos rem et non Sacramentum. Sacramentum et rem simul suscipiunt omnes parvuli, qui in baptismo ab originali mundantur peccato, quamvis quidam diffiteantur, illis qui perituri sunt parvulis in baptismo dimitti peccata, innitentes illi verbo Augustini[^2]: «Sacramenta in solis electis efficiunt quod figurant; non intelligentes, illud ita esse accipiendum: quia, cum in aliis efficiant remissionem, non eis faciunt hoc ad salutem, sed solis electis». Nam quod omnibus parvulis in baptismo remittatur peccatum, evidenter Augustinus dicit: «A parvulo, inquit, recenter nato usque ad decrepitum senem, sicut nullus prohibetur a baptismo, ita nullus est, qui non peccato moriatur in baptismo; sed parvuli tantum originali, maiores vero etiam omnibus quae male vivendo addiderunt ad illud[^3]», nisi vitae enormitas impediat. Adulti quoque, qui cum fide baptizantur, Sacramentum et rem suscipiunt.

### Cap. II. *De ficte accedentibus.*

Qui vero sine fide accedunt vel ficte, Sacramentum, non rem, suscipiunt. Unde Hieronymus[^4]: «Sunt lavacra gentilium, haereticorum, sed non lavant in salutem. In Ecclesia etiam qui non plena fide baptisma accipiunt aquam accipiunt, sed non Spiritum». Augustinus[^5] etiam ait: «Iudaeis omnibus communia erant Sacramenta, sed non communis erat gratia, quae est virtus Sacramentorum; ita et nunc baptismus communis est omnibus baptizatis, sed non virtus baptismi, id est ipsa gratia». Idem: «Omnis qui iam suae voluntatis arbiter constitutus est, cum accedit ad Sacramentum fidelium, nisi poeniteat eum veteris vitae, novam non potest inchoare. Ab hac poenitentia[^6], cum baptizantur, soli parvuli immunes sunt». — His aliisque testimoniis aperte ostenditur, adultis sine fide et poenitentia veram in baptismo non conferri gratiam remissionis, quia nec parvulis sine fide aliena, qui propriam habere nequeunt, datur in baptismo remissio. Si quis ergo ficte accedat, non habens veram cordis contritionem, Sacramentum sine re accipit. — Videtur tamen Augustinus dicere, quod etiam accedenti, qui etiam habet odium fraternum, in ipso momento, quo baptizatur, omnia condonentur et post baptismum mox redeant; sed non hoc asserendo dicit, immo hanc opinionem et praemissam sententiam conferendo. Ait enim sic[^7]: «His qui ficto corde baptizantur, aut peccata nullatenus dimittuntur — quia Spiritus sanctus disciplinae effugiet fictum — aut in ipso temporis puncto per vim Sacramenti dimissa iterum per fictionem replicantur; ut etiam illud verum sit: *Quotquot in Christo baptizati estis* etc., et illud: *Spiritus sanctus disciplinae effugiet fictum*; ut induat eum Christum sanctitas baptismi, exuat eum Christum pernicies fictionis». «Nam redire dimissa peccata, ubi fraterna caritas non est, aperte Dominus docet in illo servo, a quo Dominus exegerat debitum, quod ei dimissum debitum petiit, quia ille conservo dimittere noluit».

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«Sic non impeditur baptismi gratia, quominus omnia peccata dimittantur, etiam si fraternum odium in eius cui dimittuntur animo perseverat. Solvitur enim hesternus dies, et quidquid superest; solvitur etiam ipsa hora momentumque ante baptismum et in baptismo. Deinceps autem continuo reus esse incipit, non solum consequentium, sed et praeteritorum dierum, horarum, momentorum, redeuntibus omnibus quae dimissa sunt». Hoc autem, ut praediximus, non sub assertione dixit; quod ostenditur ex eo quod ait in eodem libro sic: «Si ad baptismum fictus accedit, dimissa sunt ei peccata, aut non sunt dimissa; eligant quod voluerint». — Ecce aperte cernis, si tamen intendis, id dixisse Augustinum non asserendo, sed quaerendo et aliorum opinionem referendo. Idem enim ait: «Tunc valere incipit ad salutem baptismus, cum illa fictio veraci confessione recesserit, quae, corde in malitia perseverante, peccatorum ablutionem non sinebat fieri». Non igitur ficte accedenti peccata dimittuntur.

### Cap. III. *Quomodo intelligatur illud: Quotquot in Christo baptizati estis, Christum induistis.*

Quaeritur ergo, quomodo illud accipiatur: *Quotquot in Christo baptizati estis, Christum induistis*[^1b]. — Potest dici, quod qui in Christo, id est in Christi conformitate, baptizantur, ut scilicet moriantur vetustati peccati, sicut Christus vetustati poenae, induunt Christum, quem per gratiam inhabitantem habent. Potest et aliter solvi: Duobus enim modis induere Christum dicimur: vel assumtione Sacramenti, vel rei perceptione. Unde Augustinus[^2b]: «Induunt homines Christum aliquando usque ad Sacramenti perceptionem, aliquando usque ad vitae sanctificationem; atque illud primum bonis et malis potest esse commune, hoc autem proprium bonorum est et piorum». Omnes ergo, qui in Christi nomine baptizantur, Christum induunt vel secundum Sacramenti perceptionem, vel secundum sanctificationem.

#### Pars II.

### Cap. IV. *Quod passio supplet vicem baptismi et fides et contritio.*

Sunt et alii, ut supra posuimus, qui suscipiunt rem et non Sacramentum. Qui enim effundunt sanguinem pro nomine Iesu, etsi non Sacramentum, rem tamen percipiunt. Unde Augustinus[^3b]: «Quicumque, non percepto regenerationis lavacro, pro confessione Christi moriuntur, tantum eis valet ad dimittenda peccata, quantum si abluerentur sacro fonte baptismi». — Audistis, quod passio pro nomine Iesu suscepta supplet vicem baptismi. Nec tantum passio vicem baptismi implet, sed etiam fides et contritio, ubi necessitas excludit Sacramentum, sicut aperte docet Augustinus[^4b] dicens: «Baptismi vicem aliquando implere passionem, de latrone illo cui non baptizato dictum est: *Hodie mecum eris in paradiso*, beatus Cyprianus in libro quarto de Baptismo non leve documentum assumit. Quod ego etiam atque etiam considerans invenio, non tantum passionem pro nomine Christi id quod baptismo deerat posse supplere, sed etiam fidem conversionemque cordis, si forte ad celebrandum mysterium baptismi in angustiis temporum succurri non potest. Neque enim latro ille pro nomine Christi crucifixus est, sed pro meritis facinorum suorum; nec quia credidit, passus est, sed dum patitur, credit. Quantum igitur fides valeat etiam sine visibili baptismi Sacramento — quod ait Apostolus: *Corde creditur ad iustitiam, ore autem confessio fit ad salutem* — in illo latrone declaratum est; sed tunc impletur invisibiliter, cum mysterium baptismi non contemptus religionis, sed articulus necessitatis excludit». «Et baptismus quidem potest esse, ubi conversio cordis defuerit; conversio autem cordis potest quidem inesse, non percepto baptismo, sed contempto baptismo, non potest; nec ullo modo dicenda est conversio cordis ad Deum, cum Dei Sacramentum contemnitur[^5b]». — Ecce hic habes, non solum passionem, sed etiam fidem et contritionem conferre remissionem, ubi non contemnitur Sacramentum, ut in latrone illo ostenditur, qui non per passionem, sed per fidem salvatus est sine baptismo. — Sed dicunt quidam Augustinum hoc retractasse. Retractavit[^6b] quidem exemplum, sed non sententiam. Ait enim sic: «In quarto libro cum dicerem, vicem baptismi posse habere passionem, non satis idoneum posui illius latronis exemplum, quia, utrum non fuerit baptizatus, incertum est». Constat igitur, sine baptismo aliquos iustificari et salvari. Unde Ambrosius[^7b] de Valentiniano: «Ventrem meum doleo, ut prophetico utar eloquio, quia quem regeneraturus eram amisi; ille tamen gratiam, quam poposcit, non amisit». His autem videtur obviare quod Dominus ait[^8b]: *Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum caelorum*. — Quod si generaliter verum est, non videntur esse vera superius posita. Sed illud intelligendum est de his qui possunt

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et contemnunt baptizari; vel ita intelligendum est: nisi quis renatus fuerit ex aqua et Spiritu sancto, id est ea regeneratione, quae fit per aquam et Spiritum sanctum, non salvabitur; illa autem regeneratio fit non tantum per baptismum, sed etiam per poenitentiam et sanguinem. Unde auctoritas[^1c] dicit, ideo Apostolum «pluraliter dixisse *fundamentum baptismatum*, quia est baptismus in aqua, in sanguine, in poenitentia». Hoc autem non ideo dicit, quod baptismi Sacramentum fiat nisi in aqua, sed quia ipsius virtus et sanctificatio datur non modo per aquam, sed per sanguinem, vel poenitentiam interius. Ratio etiam id suadet. Si enim parvulis non valentibus credere sufficit baptismus, multo magis sufficit fides adultis volentibus, sed non valentibus baptizari. Unde Augustinus[^2c]: «Quaeris, quid sit maius: *fides, an aqua*; non dubito, quin respondeam: fides. Si ergo quod minus est sanctificare potest, nonne quod maius est? id est fides, de qua Christus ait: *Qui crediderit in me, etiam si mortuus fuerit, vivet*». — Sed dicunt aliqui, nullum adultum in Christum credere vel caritatem habere sine baptismo, nisi sanguinem fundat pro Domino, subdita introducentes testimonia. Augustinus[^3c] ait: «Ex illo tempore, quo Salvator dixit: *Nisi quis renatus fuerit ex aqua et Spiritu sancto* etc., absque Sacramento baptismi, praeter eos qui in Ecclesia sanguinem fundunt, aliquis vitam aeternam accipere non potest». Item: «Nullum catechumenum, quamvis in bonis operibus defunctum, vitam aeternam habere credimus, excepto martyrio, ubi baptismi tota Sacramenta complentur». Item: «Baptizatis tantum iter salutis esse credimus». — Sed quod in his minus dixit, in aliis capitulis supra positis supplevit; et ideo haec sic intelligenda sunt, ut soli habentes tempus[^4c] excipiantur. Si enim aliquis habens fidem et caritatem voluerit baptizari et non potest, necessitate praeventus, supplet Omnipotentis benignitas quod Sacramento defuerat. Dum enim solvere potest, nisi solvat, tenetur; sed cum iam non potest, et tamen vult, non imputat ei Deus, qui suam potentiam Sacramentis non alligavit. — Quod vero invisibilis sanctificatio sine visibili Sacramento quibusdam insit, aperte Augustinus tradit, super Leviticum[^5c] dicens: «Invisibilem sanctificationem quibusdam affuisse et profuisse sine visibilibus Sacramentis; visibilem vero sanctificationem, quae fit Sacramento visibili, sine invisibili posse adesse, non posse prodesse. Nec tamen visibile Sacramentum ideo contemnendum est, quia contemptor eius invisibiliter sanctificari non potest. Hinc Cornelius et qui cum eo erant, iam spiritu sanctificati, baptizati sunt. Nec superflua iudicanda est sanctificatio visibilis, quia invisibilis praecessit. Sine visibili ergo invisibilis sanctificatio esse potest et prodesse; visibilis autem, quae fit Sacramento tenus, sine invisibili prodesse non potest, cum ista sit omnis illius utilitas. Simoni Mago visibilis baptismus non profuit, quia invisibilis non affuit; sed quibus invisibilis affuit, profuit». Nec tantum valet fides aliena parvulo, quantum propria adulto. Parvulis enim non sufficit fides Ecclesiae sine Sacramento, qui, si absque baptismo fuerint defuncti, etiam cum deferuntur ad baptismum, damnabuntur, sicut multis Sanctorum testimoniis comprobatur; ad quod hoc unum sufficiat. Augustinus[^6c]: «Firmissime tene, parvulos, qui vel in uteris matrum vivere incipiunt et ibi moriuntur, vel de matribus nati sine Sacramento baptismi de hoc saeculo transeunt, aeterno supplicio puniendos, quia, etsi peccatum propriae actionis non habuerunt, originale tamen peccatum traxerunt carnali conceptione». Et sicut parvuli, qui sine baptismo moriuntur, numero infidelium adscribuntur; ita qui baptizantur fideles vocantur, qui a fidelium consortio non separantur, cum orat Ecclesia pro fidelibus defunctis. Fideles igitur sunt non propter virtutem, sed fidei Sacramentum. Unde Augustinus[^7c]: «Parvulum, etsi nondum fides illa, quae in credentium voluntate consistit, iam tamen ipsius fidei Sacramentum, id est baptismus, fidelem facit; sicut credere respondetur, ita etiam fidelis vocatur, non rem ipsam mente annuendo, sed ipsius rei Sacramentum percipiendo».

### Cap. V. *Quid prosit baptismus cum fide accedentibus.*

Solet etiam quaeri de illis qui iam sanctificati spiritu cum fide et caritate ad baptismum accedunt, quid eis conferat baptismus. Nihil enim videtur eis praestare, cum, per fidem et contritionem iam remissis peccatis, iustificati sint. — Ad quod sane dici potest, eos quidem per fidem et contritionem iustificatos, id est a macula peccati purgatos et a debito aeternae poenae absolutos, tamen adhuc teneri satisfactione temporali, quia poenitentes ligantur in Ecclesia. Cum autem baptismum percipiunt, et a peccatis, si qua interim post conversionem contraxerunt, mundantur et ab exteriori satisfactione absolvuntur, et gratia adiutrix omnisque virtus augetur, ut vere *novus homo* tunc dici possit. Fomes quoque peccati in eo amplius debilitatur. Ideo Hieronymus[^8c] dicit, quod fides, quae fideles facit, in aquis baptismi datur vel nutritur; quia non habenti aliquando ibi datur, et iam habenti, ut plenius habeatur, datur. Sic et de aliis intelligendum est.

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### Cap. VI. *Quid dimittitur in baptismo iustis.*

Qui ergo mundus accedit ibi fit mundior, et omni habenti ibi amplius datur. Quod vero omnis exterior satisfactio ibi relaxetur, Ambrosius[^1d] ostendit, super illum locum: *Sine poenitentia sunt dona Dei et vocatio*, dicens: «Gratia Dei in baptismo non requirit gemitum vel planctum vel aliquod opus, et omnia gratis condonat». Quod quidem de exteriori gemitu vel planctu accipiendum est; nam sine interiori nemo adultus renovatur; sed exteriores satisfactiones et afflictiones, scilicet sordes poenitentium, ibi dimittuntur. Multum ergo confert baptismus etiam iam per fidem iustificato, quia accedens ad baptismum quasi ramus a columba portatur in arcam; ante intus erat iudicio Dei, sed nunc etiam iudicio Ecclesiae intus est. — Cum vero in baptismo peccatum deleatur, et satisfactio exterior non imputetur; quaeritur, cur poenalitas, cui pro peccato addicti sumus, non tollatur. Hoc ideo fieri tradunt Sancti «quia, si a poena homines per baptismum liberarentur, ipsam putarent baptismi pretium, non aeternum regnum. Ideo, soluto reatu peccati, temporalis poena tamen manet, ut illa vita studiosius quaeratur, quae erit a poenis omnibus aliena[^2d]». Ideo etiam manet, ut sit fideli certandi materia et vincendi occasio, qui non vinceret, si non pugnaret; nec pugnaret, si in baptismo immortalis fieret.

### Cap. VII. *Cuius rei sit Sacramentum baptismus, quem recipit iustus.*

Si quaeritur, cuius rei baptismus ille sit Sacramentum, qui datur iam iusto; dicimus, Sacramentum esse et rei, quae praecessit, id est remissionis ante per fidem datae, et remissionis temporalis poenae, sive peccati, si habetur[^3d] quod interim committitur, et novitatis ac omnis gratiae ibi praestitae. Omnis etenim rei signum est, cuius causa est. Nec mireris, rem aliquando praecedere Sacramentum, cum aliquando etiam longe post sequatur, ut in illis qui ficte accedunt, quibus, cum post poenituerint, incipiet baptismus prodesse, in quibus fuit baptismus Sacramentum huius sanctificationis, quam poenitendo habent. — Sed si nunquam poeniterent nec a figmento recederent, cuius rei Sacramentum esset baptismus ab illis susceptus? Potest dici: rei, quae ibi fieret, si non eorum enormitas impediret.

Solet etiam quaeri, si parvulis in baptismo datur gratia, qua, cum tempus habuerint utendi libero arbitrio, possint velle et currere[^4d]. De adultis enim, qui digne recipiunt Sacramentum, non ambigitur, quin gratiam operantem et cooperantem perceperint, quae in vacuum eis cedit, si per liberum arbitrium post mortaliter deliquerint; qui merito peccati gratiam appositam perdunt. Unde et dicuntur contumeliam facere *Spiritui sancto* et ipsum a se fugare. — De parvulis vero, qui nondum ratione utuntur, quaestio est, an in baptismo receperint gratiam, qua ad maiorem venientes aetatem possint velle et operari bonum. Videtur, quod non receperint, quia gratia illa caritas est et fides, quae voluntatem praeparat et adiuvat. Sed quis dixerit, eos accepisse fidem et caritatem? Si vero gratiam non receperunt, qua bene operari possunt, cum fuerint adulti; non ergo sufficit eis in hoc statu gratia in baptismo data, nec per illam possunt modo boni esse, nisi alia addatur; quae si non additur, non est[^5d] eorum ex culpa, quia iustificati sunt a peccato. — Quidam putant, gratiam operantem et cooperantem cunctis parvulis in baptismo dari in munere, non in usu, ut, cum ad maiorem venerint aetatem, ex munere sortiantur usum, nisi per liberum arbitrium usum muneris exstinguant peccando; et ita ex culpa eorum est, non ex defectu gratiae, quod mali fiunt; qui ex Dei munere valentes habere usum bonum per liberum arbitrium renuerunt et usum pravum elegerunt[^6d].

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### DISTINCTION IV.

#### Part I.

### Chap. I. *On those who receive the Sacrament and the res, and the res and not the Sacrament, and the Sacrament and not the res.*

Here it must be said that some receive the Sacrament and the res, some the Sacrament and not the res, some the res and not the Sacrament. The Sacrament and the res together all little ones receive, who in baptism are cleansed from original sin, although some deny that to those little ones who are to perish sins are forgiven in baptism, relying on that saying of Augustine[^2]: «The Sacraments effect in the elect alone what they figure»; not understanding that it is to be taken thus: that, although in others they effect remission, they do not do this for them unto salvation, but only for the elect. For that to all little ones sin is remitted in baptism, Augustine plainly says: «From the newborn infant, he says, even to the decrepit old man, just as no one is forbidden baptism, so there is no one who does not die to sin in baptism; but little ones only to original sin, the greater ones also to all those things which by living ill they have added to it[^3]», unless the enormity of his life impede. Adults too, who are baptized with faith, receive the Sacrament and the res.

### Chap. II. *On those who approach feignedly.*

But those who approach without faith or feignedly receive the Sacrament, not the res. Whence Jerome[^4]: «There are washings of the gentiles, of the heretics, but they do not wash unto salvation. In the Church too those who receive baptism without full faith receive the water, but not the Spirit». Augustine[^5] also says: «To all the Jews the Sacraments were common, but the grace was not common, which is the power of the Sacraments; so also now baptism is common to all the baptized, but not the power of baptism, that is, grace itself». The same: «Everyone who has now been constituted master of his own will, when he approaches the Sacrament of the faithful, unless he repent of his old life, cannot begin a new one. From this repentance[^6], when they are baptized, only little ones are exempt». — By these and other testimonies it is plainly shown that to adults without faith and repentance the true grace of remission is not conferred in baptism, since neither to little ones without another's faith — who cannot have their own — is remission given in baptism. If anyone, therefore, approach feignedly, not having true contrition of heart, he receives the Sacrament without the res. — Augustine, however, seems to say that even to one approaching who also has fraternal hatred, in the very moment in which he is baptized, all things are forgiven and after baptism soon return; but he does not say this by way of assertion, rather by setting forth this opinion alongside the foregoing judgment. For he says thus[^7]: «To those who are baptized with a feigning heart, either sins are in no way forgiven — because the Holy Spirit of discipline will flee deceit — or in the very point of time, by the power of the Sacrament, the sins remitted are by the feigning repeated again; so that even this be true: *As many of you as have been baptized in Christ* etc., and that: *The Holy Spirit of discipline will flee deceit*; so that the holiness of baptism clothe him with Christ, and the ruin of feigning strip him of Christ». «For that remitted sins return, where fraternal charity is not, the Lord plainly teaches in that servant from whom the Lord had exacted the debt, who, the debt forgiven him, demanded it, because that man would not forgive his fellow servant».

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«Thus the grace of baptism is not impeded, but that all sins are remitted, even if fraternal hatred persist in the mind of him to whom they are remitted. For yesterday is loosed, and whatever remains; the very hour and moment before baptism and in baptism is loosed also. But thereafter he at once begins to be guilty, not only of consequent, but also of past days, hours, moments, all those things that were remitted returning». But this, as we said before, he did not say by way of assertion; which is shown from the fact that he says in the same book thus: «If a feigned man approach baptism, his sins are either remitted, or are not remitted; let them choose which they will». — Behold, you plainly perceive, if only you attend, that Augustine said this not by asserting, but by inquiring and reporting the opinion of others. For the same says: «Then does baptism begin to avail unto salvation, when that feigning has departed by truthful confession, which, the heart persevering in malice, did not allow the washing-away of sins to be done». Therefore to one approaching feignedly sins are not remitted.

### Chap. III. *How that saying is to be understood: As many of you as have been baptized in Christ, you have put on Christ.*

It is asked, therefore, how that saying is to be taken: *As many of you as have been baptized in Christ, you have put on Christ*[^1b]. — It can be said that those who are baptized in Christ, that is in conformity to Christ, namely that they die to the oldness of sin, just as Christ to the oldness of punishment, put on Christ, whom they have through indwelling grace. It can also be solved otherwise: For in two ways are we said to put on Christ: either by the assumption of the Sacrament, or by the perception of the res. Whence Augustine[^2b]: «Men put on Christ sometimes as far as the perception of the Sacrament, sometimes as far as the sanctification of life; and the former can be common to the good and the wicked, but the latter is proper to the good and the pious». All, therefore, who are baptized in the name of Christ, put on Christ either according to the perception of the Sacrament, or according to sanctification.

#### Part II.

### Chap. IV. *That the passion supplies the place of baptism, and faith and contrition.*

There are also others, as we set forth above, who receive the res and not the Sacrament. For those who pour out their blood for the name of Jesus, although not the Sacrament, yet receive the res. Whence Augustine[^3b]: «Whoever, the laver of regeneration not having been received, die for the confession of Christ, it avails them as much for the remitting of sins as if they had been washed in the sacred font of baptism». — You have heard that the passion undergone for the name of Jesus supplies the place of baptism. And not only does the passion fulfil the place of baptism, but also faith and contrition, where necessity excludes the Sacrament, as Augustine plainly teaches[^4b], saying: «That the passion sometimes fulfils the place of baptism, in that thief to whom, unbaptized, it was said: *Today you shall be with me in paradise*, blessed Cyprian in the fourth book on Baptism takes no slight proof. Which I too, considering again and again, find that not only the passion for the name of Christ can supply what was lacking to baptism, but also faith and the conversion of the heart, if perchance, in the straits of the times, there can be no recourse to the celebrating of the mystery of baptism. For neither was that thief crucified for the name of Christ, but for the merits of his crimes; nor because he believed did he suffer, but while he suffers he believes. How much, therefore, faith may avail even without the visible Sacrament of baptism — which the Apostle says: *With the heart one believes unto justice, but with the mouth confession is made unto salvation* — was declared in that thief; but then it is fulfilled invisibly, when not the contempt of religion, but the article of necessity excludes the mystery of baptism». «And baptism indeed can be, where the conversion of the heart is lacking; but the conversion of the heart can indeed be present, baptism not having been received, but baptism being despised, it cannot; nor in any way is the conversion of the heart to God to be spoken of, when the Sacrament of God is despised[^5b]». — Behold, here you have it, that not only the passion, but also faith and contrition confer remission, where the Sacrament is not despised, as is shown in that thief, who was saved not through the passion, but through faith without baptism. — But some say that Augustine retracted this. He retracted[^6b] indeed the example, but not the judgment. For he says thus: «In the fourth book, when I said that the passion can have the place of baptism, I did not put a sufficiently fitting example, that of the thief, because whether he was not baptized is uncertain». It is established, therefore, that some are justified and saved without baptism. Whence Ambrose[^7b] concerning Valentinian: «I grieve in my belly, to use the prophetic word, because him whom I was to regenerate I have lost; yet he did not lose the grace which he sought». But to these things there seems to be opposed what the Lord says[^8b]: *Unless one be born again of water and the Holy Spirit, he cannot enter into the kingdom of heaven*. — Now if this is generally true, the things set forth above do not seem to be true. But that is to be understood of those who are able

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and despise to be baptized; or it is to be understood thus: unless one be born again of water and the Holy Spirit, that is, by that regeneration which is made through water and the Holy Spirit, he shall not be saved; but that regeneration is made not only through baptism, but also through penance and blood. Whence the authority[^1c] says that the Apostle therefore «spoke in the plural of the *foundation of baptisms*, because there is a baptism in water, in blood, in penance». But this he does not say for the reason that the Sacrament of baptism comes to be except in water, but because its power and sanctification is given not only through water, but through blood, or penance inwardly. Reason too suggests this. For if for little ones unable to believe baptism suffices, much more does faith suffice for adults willing but unable to be baptized. Whence Augustine[^2c]: «You ask which is greater: *faith, or water*; I do not doubt that I should answer: faith. If, therefore, that which is less can sanctify, will not that which is greater? that is, faith, of which Christ says: *He who believes in me, even if he be dead, shall live*». — But some say that no adult believes in Christ or has charity without baptism, unless he pour out his blood for the Lord, bringing in testimonies subjoined. Augustine[^3c] says: «From that time, when the Saviour said: *Unless one be born again of water and the Holy Spirit* etc., apart from the Sacrament of baptism, except those who in the Church pour out their blood, no one can receive eternal life». Likewise: «No catechumen, however dead amid good works, do we believe to have eternal life, except in martyrdom, where the whole Sacraments of baptism are fulfilled». Likewise: «For the baptized alone do we believe there to be a way of salvation». — But what he said less in these, he supplied in other chapters set forth above; and therefore these things are so to be understood that only those who have time[^4c] be excepted. For if anyone having faith and charity wishes to be baptized and cannot, being prevented by necessity, the kindness of the Almighty supplies what was lacking to the Sacrament. For while he is able to pay, unless he pay, he is bound; but when he is now not able, and yet wills, God does not impute it to him, who has not bound his power to the Sacraments. — But that invisible sanctification without the visible Sacrament is present in some, Augustine plainly teaches, saying on Leviticus[^5c]: «That invisible sanctification has been present and profitable to some without visible Sacraments; but visible sanctification, which is made by the visible Sacrament, can be present without the invisible, [but] cannot profit. Yet the visible Sacrament is not on that account to be despised, because the despiser of it cannot be invisibly sanctified. Hence Cornelius and those who were with him, already sanctified in spirit, were baptized. Nor is the visible sanctification to be judged superfluous, because the invisible preceded. Without the visible, therefore, invisible sanctification can be and profit; but the visible, which is made only as far as the Sacrament, cannot profit without the invisible, since this is all its utility. To Simon Magus the visible baptism did not profit, because the invisible was not present; but to those to whom the invisible was present, it profited». Nor does another's faith avail a little one as much as his own avails an adult. For to little ones the faith of the Church without the Sacrament does not suffice, who, if they have died apart from baptism, even when they are brought to baptism, will be damned, as is proved by many testimonies of the Saints; for which let this one suffice. Augustine[^6c]: «Most firmly hold that little ones, who either begin to live in the wombs of mothers and there die, or born of mothers pass from this world without the Sacrament of baptism, are to be punished with eternal punishment, because, although they had no sin of their own action, yet they drew original sin by carnal conception». And just as little ones, who die without baptism, are reckoned in the number of the unbelievers; so those who are baptized are called faithful, who are not separated from the fellowship of the faithful, when the Church prays for the faithful departed. They are faithful, therefore, not on account of virtue, but the Sacrament of faith. Whence Augustine[^7c]: «A little one, although not yet that faith which consists in the will of believers, yet the Sacrament of that very faith, that is baptism, makes him faithful; just as the answer is that he believes, so also he is called faithful, not by assenting to the thing itself with the mind, but by perceiving the Sacrament of the thing itself».

### Chap. V. *What baptism profits those approaching with faith.*

It is also wont to be asked concerning those who, already sanctified in spirit with faith and charity, approach baptism, what baptism confers on them. For it seems to bestow nothing on them, since, their sins being already remitted through faith and contrition, they are justified. — To which it can well be said that they are indeed justified through faith and contrition, that is, purged from the stain of sin and absolved from the debt of eternal punishment, yet still held by temporal satisfaction, because penitents are bound in the Church. But when they receive baptism, both from the sins, if any they have contracted meanwhile after conversion, they are cleansed and absolved from the exterior satisfaction, and helping grace and every virtue is increased, so that he can truly then be called a *new man*. The tinder of sin too is in him further weakened. Therefore Jerome[^8c] says that the faith which makes the faithful is given or nourished in the waters of baptism; because to one not having it it is sometimes there given, and to one already having it, that he may have it more fully, it is given. So also is it to be understood of other things.

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### Chap. VI. *What is forgiven in baptism to the just.*

He, therefore, who approaches clean is there made cleaner, and to everyone who has, there is more given. But that all exterior satisfaction is there relaxed, Ambrose[^1d] shows, on that passage: *The gifts and the calling of God are without repentance*, saying: «The grace of God in baptism does not require groaning or wailing or any work, and freely forgives all». Which indeed is to be taken of exterior groaning or wailing; for without the interior no adult is renewed; but the exterior satisfactions and afflictions, namely the filth of penitents, are there forgiven. Much, therefore, does baptism confer even on one already justified through faith, because he who approaches baptism is, as it were, like the branch borne by the dove into the ark; before he was within by the judgment of God, but now he is within also by the judgment of the Church. — But since in baptism sin is blotted out, and exterior satisfaction is not imputed; it is asked why the penal liability, to which for sin we are adjudged, is not taken away. The Saints hand down that this is done «because, if men were freed from punishment through baptism, they would reckon that very thing the price of baptism, not the eternal kingdom. Therefore, the guilt of sin being loosed, the temporal punishment nevertheless remains, that that life may be more zealously sought, which will be free from all punishments[^2d]». It remains also, that there may be for the faithful matter of striving and occasion of conquering, who would not conquer, if he did not fight; nor would he fight, if in baptism he became immortal.

### Chap. VII. *Of what thing baptism, which the just man receives, is the Sacrament.*

If it is asked of what thing that baptism is the Sacrament, which is given to one already just; we say it is the Sacrament both of the res which preceded, that is, of the remission given before through faith, and of the remission of temporal punishment, or of sin, if there be any[^3d] which is committed meanwhile, and of the newness and of all the grace there bestowed. For everything is the sign of that thing of which it is the cause. And do not wonder that the res sometimes precedes the Sacrament, since sometimes it even follows long after, as in those who approach feignedly, to whom, when afterwards they have repented, baptism will begin to profit, in whom baptism was the Sacrament of this sanctification, which by repenting they have. — But if they should never repent nor withdraw from the pretense, of what thing would the baptism received by them be the Sacrament? It can be said: of the res which would there come to be, if their enormity did not impede.

It is also wont to be asked, whether to little ones grace is given in baptism, by which, when they shall have time to use free will, they may be able to will and to run[^4d]. For concerning adults, who worthily receive the Sacrament, there is no doubt that they have received operating and cooperating grace, which falls to them in vain, if through free will they afterwards mortally transgress; who by the desert of sin lose the grace bestowed. Whence they are also said to do despite to the *Holy Spirit* and to put him to flight from themselves. — But concerning little ones, who do not yet use reason, there is a question, whether in baptism they have received grace, by which, coming to a greater age, they may be able to will and to work good. It seems that they have not received it, because that grace is charity and faith, which prepares and aids the will. But who would say that they have received faith and charity? But if they have not received grace, by which they can work well, when they shall be adults; therefore the grace given in baptism does not suffice them in this state, nor through it can they now be good, unless another be added; which if it is not added, it is not[^5d] from their own fault, because they have been justified from sin. — Some think that operating and cooperating grace is given to all little ones in baptism as a gift, not in use, so that, when they shall have come to a greater age, from the gift they may obtain the use, unless through free will they extinguish the use of the gift by sinning; and thus it is from their own fault, not from a defect of grace, that they become wicked; who, being able by God's gift to have the good use through free will, refused it and chose the evil use[^6d].

la: Cfr. supra d. 1. p. II. dub. 2; Alex. Hal., S. p. IV. q. 5. m. 7. a. 3. ad 1. et 2; B. Albert., hic a. 7; S. Thom. et Petr. a Tar., hic circa lit.

en: Cf. above d. 1, p. II, dub. 2; Alexander of Hales, *Summa* p. IV, q. 5, m. 7, a. 3, ad 1 and 2; Bl. Albert, here a. 7; St. Thomas and Peter of Tarentaise, here on the text.

la: Vat. et edd. 4, 6 *tum originali* addunt *quod nascendo*.

en: The Vatican edition and editions 4, 6, [after] *tum originali*, add *quod nascendo*.

la: Libr. IV. Commen. in Ezech. c. 16. 1; verbotenus apud Lyranum loc. cit.

en: [Jerome,] *Commentary on Ezekiel*, book IV, c. 16, [v.] 1; word for word in Lyra at the place cited.

la: Enarrat. in Ps. 77. n. 2. Seq. loc. est Serm. 351. (alias 60. inter Homil.) c. 2. n. 2, et C. *Omnis qui iam* (96.), ibid.

en: *Enarration on Psalm 77*, n. 2. The next passage is *Sermon 351* (otherwise 60, among the Homilies), c. 2, n. 2, and the Canon *Omnis qui iam* (96.), in the same place.

la: Codd. A B D E et ed. 1 *poenitudine*.

en: Codices A B D E and the 1st edition [read] *poenitudine*.

la: August., l. de Baptismo contra Donatistas, c. 12. n. 19, ubi etiam seqq. loci, nempe primus n. 20, secundus ibid. parum inferius, tertius n. 18, quartus ibid. infra; et loci Scripturae Sap. 1, 3; Gal. 3, 27; Matth. 18, 34. — Tres primi Augustini loci sunt in C. *Quomodo exaudit* (41.), ibid. § 6; seq. locus C. *Ostenditur illas* (32.), ibid. § 2; ultimus C. *Tunc valere* (42.), ibid. — Superius post *quod etiam* plurimae edd. addunt *ficte*.

en: Augustine, *On Baptism against the Donatists*, book [I], c. 12, n. 19, where the following passages also are, namely the first at n. 20, the second in the same place a little below, the third at n. 18, the fourth in the same place below; and the Scripture passages Wisdom 1, 3; Galatians 3, 27; Matthew 18, 34. — The first three passages of Augustine are in the Canon *Quomodo exaudit* (41.), in the same place, § 6; the next passage [in] the Canon *Ostenditur illas* (32.), in the same place, § 2; the last [in] the Canon *Tunc valere* (42.), in the same place. — Above, after *quod etiam*, very many editions add *ficte*.

la: Rom. 6, 4, deinde alluditur ad Eph. 4, 23.

en: Romans 6, 4; then there is an allusion to Ephesians 4, 23.

la: Libr. V. de Baptismo contra Donatistas, c. 24. n. 34; et C. *Quomodo exaudit*, ut supra § 1. — Superius pro *assumtione… perceptione* codd. A B C E et ed. 1 *per assumtionem… per perceptionem*.

en: *On Baptism against the Donatists*, book V, c. 24, n. 34; and the Canon *Quomodo exaudit*, as above, § 1. — Above, for *assumtione… perceptione* the codices A B C E and the 1st edition [read] *per assumtionem… per perceptionem*.

la: Libr. XIII. de Civ. Dei, c. 7; cfr. Bernard., tract. de Baptismo, c. 2. n. 8.

en: *On the City of God*, book XIII, c. 7; cf. Bernard, treatise *On Baptism*, c. 2, n. 8.

la: Libr. IV. de Baptismo contra Donatistas, c. 22. n. 29, et C. *Baptismi vicem* (34.), de Consecrat. dist. 4, ubi citantur loci Scripturae Luc. 23, 43, et Rom. 10, 10. Locus Cypriani proprie est in Epist. ad Iubaianum (73.), n. 22.

en: *On Baptism against the Donatists*, book IV, c. 22, n. 29, and the Canon *Baptismi vicem* (34.), *de Consecratione* dist. 4, where the Scripture passages Luke 23, 43, and Romans 10, 10 are cited. The passage of Cyprian is properly in the *Letter to Iubaianus* (73.), n. 22.

la: August., ibid. c. 25. n. 32, et Can. cit. § 4.

en: Augustine, in the same place, c. 25, n. 32, and the cited Canon, § 4.

la: Libr. II. Retract. c. 18. Cfr. Hugo de S. Vict., II. de Sacramentis p. VI. c. 7.

en: *Retractations*, book II, c. 18. Cf. Hugh of St. Victor, *On the Sacraments*, book II, p. VI, c. 7.

la: De Obitu Valentin. n. 29, ubi citatur Ier. 4, 19: *Ventrem meum, ventrem meum doleo; sensus cordis mei turbati sunt in me.*

en: *On the Death of Valentinian*, n. 29, where Jeremiah 4, 19 is cited: *My belly, my belly, I grieve; the senses of my heart are troubled within me.*

en: John 3, 5.

la: Glossa in Hebr. 6, 1. apud Lyranum; sententia sumta est ex Rabano in hunc locum. — Inferius Vat. cum pluribus edd. pro *virtus et* ponit *virtus, id est*, et deinde post *poenitentiam* edd. 1, 2, 3, 7, 8 omittunt *interius*.

en: The Gloss on Hebrews 6, 1 in Lyra; the sense is taken from Rabanus on this passage. — Below, the Vatican edition with several editions, for *virtus et* puts *virtus, id est*, and then after *poenitentiam* editions 1, 2, 3, 7, 8 omit *interius*.

la: Locus in August. non est a nobis inventus; sed apud Hugonem (l. de Sacram. p. IX. c. 5.) est sententia similis. — Locus Scripturae est Ioan. 11, 26.

en: The passage in Augustine has not been found by us; but in Hugh (book *On the Sacraments*, p. IX, c. 5) there is a similar judgment. — The Scripture passage is John 11, 26.

la: (Fulgent.) de Fide ad Petr. c. 3. n. 43, ubi citatur Ioan. 3, 5. — Seq. locus est in libro Gennadii de Ecclesiast. Dogmat. c. 41, et C. *Catechumenum* (37.), de Consecrat. dist. 4. — Tertius locus est ibid. paulo superius.

en: (Fulgentius,) *On Faith, to Peter*, c. 3, n. 43, where John 3, 5 is cited. — The next passage is in the book of Gennadius *On Ecclesiastical Dogmas*, c. 41, and the Canon *Catechumenum* (37.), *de Consecratione* dist. 4. — The third passage is in the same place a little above.

la: Edd. solae, excepta 1, addunt *baptizandi*.

en: The editions alone, except the 1st, add *baptizandi*.

la: Libr. III. Quaestion. in Pentateuch. q. 84. (Levit. 21, 13.). Est etiam apud Lyranum ibid. v. 12. — Inferius respiciuntur Act. 10, 44. seqq. et 8, 13. seqq.

en: *Questions on the Pentateuch*, book III, q. 84 (Leviticus 21, 13). It is also in Lyra at the same place, v. 12. — Below, reference is made to Acts 10, 44 ff. and 8, 13 ff.

la: De fide ad Petr. c. 27. n. 70, et C. *Firmissime tene* (3.), de Consecrat. dist. 4.

en: *On Faith, to Peter*, c. 27, n. 70, and the Canon *Firmissime tene* (3.), *de Consecratione* dist. 4.

la: Epist. 98. (alias 23.) ad Bonifac. n. 10, et C. *Nihil est aliud* (76.), de Consecrat. dist. 4, in quo textu Vat. et ed. 8 cum originali August. addunt *nam* ante *sicut*.

en: *Letter 98* (otherwise 23) to Boniface, n. 10, and the Canon *Nihil est aliud* (76.), *de Consecratione* dist. 4, in which text the Vatican edition and the 8th edition, with the original of Augustine, add *nam* before *sicut*.

la: Iam cod. Erf. annotat, hunc locum non inveniri in Hieronymo. — Inferius pro *habeatur, datur* edd., excepta 1, *habeat, datur*. — Ibi respicitur Matth. 25, 29.

en: Already the Erfurt codex notes that this passage is not found in Jerome. — Below, for *habeatur, datur* the editions, except the 1st, [read] *habeat, datur*. — There reference is made to Matthew 25, 29.

la: Comment. in Epist. ad Rom. 11, 29. (inter opera eius), et C. *Sine poenitentia* (99.), de Consecrat. dist. 4.

en: *Commentary on the Epistle to the Romans* 11, 29 (among his works), and the Canon *Sine poenitentia* (99.), *de Consecratione* dist. 4.

la: Verbotenus apud Isidorum, l. Sent. c. 22. n. 3; secundum sensum apud August., XIII. de Civ. Dei, c. 4.

en: Word for word in Isidore, book of the *Sentences*, c. 22, n. 3; according to the sense in Augustine, *On the City of God* XIII, c. 4.

la: Codd. A B C D et ed. 1 legunt: *si quod interim committitur, habet* (cod. B et ed. 1 *habetur*).

en: Codices A B C D and the 1st edition read: *si quod interim committitur, habet* (codex B and the 1st edition *habetur*).

la: Respicitur Rom. 9, 16; deinde II. Cor. 6, 1; inferius Hebr. 10, 29. Quid sit *fugare Spiritum S.* dicitur in Glossa ad Eph. 4, 30.

en: Reference is made to Romans 9, 16; then 2 Corinthians 6, 1; below, Hebrews 10, 29. What it is *to put the Holy Spirit to flight* is stated in the Gloss on Ephesians 4, 30.

la: Vat. et ed. 1 omittunt *est*.

en: The Vatican edition and the 1st edition omit *est*.

la: Solutionem, quam Magister relinquit non iudicatam, vide in Comment. p. II. a. 2. q. 1. 2.

en: The solution, which the Master leaves undecided, see in the Commentary, p. II, a. 2, q. 1, 2.

translators_notes:
- **Provenance:** Latin re-set verbatim from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt` lines 10387–10868), collated column-by-column against the PDF column bands (`/tmp/colcrop/vol4-p09{0,1,2,3}-{L,R}-*.png`, split x=1880, Vol II override) because the two-column OCR cascade-fragments and column-bleeds (essentially every line here is shattered). English is a fresh literal translation.
- **Scope:** This chunk is the **Littera Magistri** for the whole of Distinction IV (Lombard's text), Caps I–VII. Distinction IV treats the *effect* of baptism — who receives the Sacrament-and-the-res, the res-without-the-Sacrament (martyrs, the contrite), and the Sacrament-without-the-res (those who approach feignedly) — together with the place of the passion, faith, and contrition in supplying for baptism.
- **Printed-page correction:** the dispatch brief gave printed pp. 91–94 / PDF 111–114, but eyes-on the PDF column bands the littera in fact occupies **printed pp. 90–93** (PDF 110–113): the `DISTINCTIO IV` header, *Pars I*, and Caps I–II all sit on printed p. 90 (running head "90 SENTENTIARUM"; the page opens with the tail of the Dist. III commentary), and printed p. 94 (PDF 114) is already entirely the COMMENTARIUS / DIVISIO TEXTUS and the first ARTICULUS/QUAESTIO (*Utrum baptismus in digne suscipientibus deleat omnem culpam*). Frontmatter therefore carries [90,91,92,93] / [110,111,112,113], the faithful values.
- **Chapter count:** 7 chapters (Cap. I–VII). Topics: I = the three ways of receiving (Sacrament+res, res-not-Sacrament, Sacrament-not-res); little ones and adults; II = those who approach feignedly (Sacrament without the res; the disputed Augustine texts on whether sins return); III = how *Quotquot in Christo baptizati estis, Christum induistis* is understood (two modes of putting on Christ); IV = that the passion supplies the place of baptism, and likewise faith and contrition (the good thief; martyrdom; Valentinian; the John 3:5 objection answered); V = what baptism profits those already approaching with faith and charity; VI = what is forgiven in baptism to the just (exterior satisfaction relaxed; why temporal punishment remains); VII = of what thing the just man's baptism is the Sacrament; and whether grace is given to little ones in munere/in usu. Lombard's own *Pars I* (Caps I–III) and *Pars II* (Caps IV–VII) headers are preserved in the body; the p.94 divisio confirms the split (*In secunda de recipientibus Sacramentum tantum, ibi: Sunt et alii, ut supra posuimus* = the Cap IV incipit opening Pars II).
- **Page-split map (apparatus, printed order):** p.90 = 6 notes (nn. 2–7; n. 1 = Dist. III commentary tail, excluded); p.91 = 8 notes (nn. 1–2 = Cap III, nn. 3–8 = Cap IV); p.92 = 8 notes (nn. 1–7 = Cap IV, n. 8 = Cap V); p.93 = 6 notes (nn. 1–2 = Cap VI, nn. 3–6 = Cap VII). The COMMENTARIUS that begins at the foot of printed p.93 (*De baptismo in comparatione ad recipientes. — Hic dicendum est, aliquos suscipere Sacramentum et rem etc.*) carries no footer of its own until p.94; all 6 p.93 footer notes are littera notes.
- **Footnote-numbering note:** because Quaracchi restarts numbering per printed page, the bare numbers recur across pp.90–93; for parser uniqueness p.91 entries are suffixed `b`, p.92 `c`, p.93 `d`, while p.90 keeps the bare `[^2]`–`[^7]`. All markers render with paired Latin + English body anchors.
- **Hand-off forward → `d4-p1-divisio`** (begins at the foot of printed p.93 / raw L10869 `COMMENTARIUS IN DISTINCTIONEM IV`; `Pars I.` at raw L10870; `DIVISIO TEXTUS` shortly after; the divisio + first articulus run on printed p.94 onward). The COMMENTARIUS opening lemma (*Hic dicendum est, aliquos suscipere Sacramentum et rem etc.*) quotes this littera's Cap I incipit — seam continuity confirmed. The divisio chunk inherits printed p.94's footer notes (the Fundamenta Exodi/Beda etc. apparatus of the first quaestio), none of which are this littera's.
- **`[?]` flags:** none. Two OCR/edition oddities carried in the apparatus rather than flagged: (a) p.90 note 1 (*Codd. F II propter*) was identified as belonging to the Dist. III commentary tail at the head of the page and excluded; (b) the John 11, 26 cite in p.92 note 2 and the Levit. 21, 13 cite in p.92 note 5 were read from the PDF bands where the OCR digits were mangled.


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 4, Part 1, Divisio Textus

title_alt: Divisio textus et tractatio quaestionum, Distinctio IV, Pars I

title_alt: Division of the text and treatment of the questions, Distinction IV, Part I

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 93 -->

## Commentarius in Distinctionem IV

### Pars I. *De baptismo in comparatione ad recipientes.*

*Hic dicendum est, aliquos suscipere Sacramentum et rem etc.*

### Divisio textus.

Supra egit Magister de baptismo secundum se. Haec est secunda pars, in qua agit de baptismo in comparatione ad recipientes. Et dividitur haec pars in duas partes. In prima agit per comparationem ad communiter recipientes. In secunda specialiter quantum ad parvulos, infra capitulo ultimo: *Solet etiam quaeri, si parvulis in baptismo datur gratia* etc. Prima pars habet duas. In prima agit de recipien-

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tibus Sacramentum. In secunda de recipientibus Sacramenti rem tantum, ibi: *Sunt et alii, ut supra posuimus, qui suscipiunt rem et non Sacramentum.* Prima pars habet duas. In prima agit de accipientibus rem et Sacramentum. In secunda agit de recipientibus Sacramentum tantum, ibi: *Qui vero sine fide accedunt.* Prima pars habet duas. In prima determinat veritatem. In secunda dissolvit dubitationem sive removet falsitatem, ibi: *Quamvis quidam diffiteantur, illis* etc. Similiter secunda pars, in qua agit de ficte accedentibus ad Sacramentum, duas habet. In prima determinat veritatem. In secunda vero removet dubitationem, ibi: *Videtur tamen Augustinus dicere, quod ficte accedenti* etc. Et ibi primo determinat dubium ortum ex auctoritate Augustini. Secundo vero determinat dubium quod habet ortum ex auctoritate Apostoli, ibi: *Quaeritur ergo, quomodo illud accipiatur.*

### Tractatio quaestionum.

Ad intelligentiam huius partis duo principaliter quaeruntur.

Primo quaeritur de suscipientibus Sacramentum baptismi digne.

Secundo de suscipientibus ficte.

Circa primum quaeruntur tria.

Primo quaeritur, utrum baptismus in digne suscipientibus deleat omnem culpam.

Secundo, utrum deleat omnem poenam.

Tertio quaeritur, utrum in omnibus aequalem habeat efficaciam.

english:
<!-- page 93 -->

## Commentary on Distinction IV

### Part I. *On baptism in comparison to those receiving.*

*Here it must be said that some receive the Sacrament and the reality, etc.*

### Division of the text.

Above the Master has treated of baptism in itself. This is the second part, in which he treats of baptism in comparison to those receiving. And this part is divided into two parts. In the first he treats by comparison to those receiving in common. In the second specially with respect to little children, below in the last chapter: *It is also wont to be asked whether grace is given to little children in baptism* etc. The first part has two. In the first he treats of those receiving

<!-- page 94 -->

the Sacrament. In the second of those receiving only the reality of the Sacrament, there: *There are also others, as we have set forth above, who receive the reality and not the Sacrament.* The first part has two. In the first he treats of those receiving the reality and the Sacrament. In the second he treats of those receiving only the Sacrament, there: *But those who approach without faith.* The first part has two. In the first he determines the truth. In the second he resolves a doubt or removes a falsity, there: *Although certain ones deny, to those* etc. Likewise the second part, in which he treats of those falsely approaching the Sacrament, has two. In the first he determines the truth. In the second he then removes a doubt, there: *Yet Augustine seems to say that to one falsely approaching* etc. And there he first determines a doubt arising from the authority of Augustine. Second he then determines a doubt that has its rise from the authority of the Apostle, there: *It is asked therefore how that is to be understood.*

### Treatment of the questions.

For the understanding of this part two things are principally asked.

First it is asked concerning those receiving the Sacrament of baptism worthily.

Second concerning those receiving falsely.

Concerning the first, three things are asked.

First it is asked whether baptism in those worthily receiving destroys all guilt.

Second, whether it destroys all penalty.

Third it is asked whether it has equal efficacy in all.

translators_notes:
- **Provenance:** COMMENTARIUS IN DISTINCTIONEM IV opens at raw L10869; Pars I rubric *De baptismo in comparatione ad recipientes* L10875; the quoted littera incipit *Hic dicendum est, aliquos suscipere Sacramentum et rem etc.* L10877; *DIVISIO TEXTUS* L10879; *TRACTATIO QUAESTIONUM* L10928. Chunk runs to just before ARTICULUS I (raw L10939) / QUAESTIO I (L10944). Printed pp.93–94 (PDF 113–114; offset pdf = printed + 20). Latin re-set by reflowing the column-interleaved IA djvu OCR L-column then R-column, cross-checked band-by-band against the vol4 PDF (colcrop split x≈1880).

- **Page layout (correction to dispatch brief):** the COMMENTARIUS opening + Pars I rubric + littera incipit + DIVISIO TEXTUS all begin at the **foot of p.93** (running head `DIST. IV. P. I. DIVISIO TEXTUS. 93`), below the d.4 littera (Lombard) text which fills the upper bands of pp.90–93. The DIVISIO body continues onto p.94 L-col, and the TRACTATIO QUAESTIONUM sits on p.94 (L-col enumerates the two principal questions; R-col gives the three `Circa primum` questions). ARTICULUS I / QUAESTIO I begins in p.94 R-col → p.95 (next chunk). So this chunk spans **pp.93–94**, not p.94 alone.

- **Apparatus page-split map (divisio carries ZERO notes):** the COMMENTARIUS opening, the DIVISIO TEXTUS, and the TRACTATIO QUAESTIONUM contain **no footnote markers**, so this divisio has no `## Apparatus` block. The p.93 footer notes nn. 1–6 (n.1 *Comment. in Epist. ad Rom. 11,29 + C. Sine poenitentia*; n.2 *Verbotenus apud Isidorum, l. Sent. c.22 n.3*; n.3 *Codd. ABCD et ed. 1 legunt si quod interim committitur*; n.4 *Respicitur Rom. 9,16; deinde II Cor. 6,1; Hebr. 10,29*; n.5 *Vat. et ed. 1 omittunt est*; n.6 *Solutionem quam Magister relinquit non iudicatam, vide in Comment. p.II a.2 q.I.2*) all anchor in the **d.4 littera** (Lombard Cap text) on p.93 and are owned by `bon-sent-IV-d4-littera` as `[^1d]`–`[^6d]` (verified in that chunk). The p.94 footer notes nn. 1–4 (n.1 *Edd. addunt praemissa varia conditione accipientium*; n.2 *Codd. omittunt ortum*; n.3 *Vers. 28 ubi Vulgata superfuit pro remansit + Glossa ordinaria*; n.4 *Vide supra d.3 p.II dub.3*) anchor in the **QUAESTIO I fundamenta** and belong to the next chunk (`d4-p1-a1-q1`), NOT here.

- **Seam continuity (hand-off picked up from d4-littera, committed 5f147e6):** the COMMENTARIUS quotes the littera's Pars-I incipit *Hic dicendum est, aliquos suscipere Sacramentum et rem etc.* — this matches the d.4 littera opening (*Hic dicendum est, aliquos suscipere Sacramentum et rem, aliquos Sacramentum et non rem, …*); seam continuity confirmed. The littera owns all p.93 footers (28 littera footers total: p.90=6, p.91=8, p.92=8, p.93=6); nothing on p.93 is orphaned to the divisio.

- **TRACTATIO question structure (for next-chunk alignment):** *Ad intelligentiam huius partis duo principaliter quaeruntur* → (1) de suscipientibus Sacramentum baptismi **digne** [= ARTICULUS I, *De digne suscipientibus baptismum*], (2) de suscipientibus **ficte** [= ARTICULUS II]. *Circa primum quaeruntur tria* enumerates **Articulus I = 3 quaestiones**: q1 *Utrum baptismus in digne suscipientibus deleat omnem culpam*; q2 *Utrum deleat omnem poenam*; q3 *Utrum in omnibus aequalem habeat efficaciam*. (Grep confirms Art.I QUAESTIO I L10944, II L11172, III L11448; ARTICULUS II L11606 with QUAESTIO I L11618, II L11851, III L12010 = Art.II also 3 q.) Art.II's three-question enumeration is given at the ARTICULUS II opener downstream, not on this page.

- **Hand-off forward → `bon-sent-IV-d4-p1-a1-q1`:** ARTICULUS I (*De digne suscipientibus baptismum*) / QUAESTIO I (*Utrum baptismus in digne suscipientibus deleat omnem culpam*) begins at raw L10939 / L10944 (q1 body = L10944–11171), p.94 R-col → p.95. Its opener is *Et quod in digne suscipientibus deleat omnem culpam, ostenditur sic. 1. Super illud Exodi decimo quarto: «Nec unus ex eis remansit»; Glossa: «Omnia peccata ablata sunt in baptismo …»* — confirm this aligns with the TRACTATIO's first question (*utrum baptismus in digne suscipientibus deleat omnem culpam*) before promoting. The q1 fundamenta carry p.94 footer nn. 1–4 (Edd. addunt; Codd. omittunt ortum; Glossa ordinaria on Exod.; supra d.3 p.II dub.3) plus p.95 footers.

- **`[?]` flags:** one minor flag. The OCR / PDF p.94 L-col shows a stray superscript at *In prima¹, agit de accipientibus rem et Sacramentum* (DIVISIO body), but p.94 has no corresponding footer note n.1 anchored to the divisio body (p.94 nn. 1–4 all anchor in the q1 fundamenta). Rendered here **without** a marker as spurious OCR/printer's mark. → Resolve at the d.4 decade-polish 600 dpi pass; low confidence it is a real reference.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Dist. 4, Part 2, Divisio Textus

title_alt: Commentarius in Distinctionem IV, Pars II — Divisio textus et Tractatio quaestionum

title_alt: Commentary on Distinction IV, Part II — Division of the text and Treatment of the questions

source_text:
<!-- page 105 -->

## COMMENTARIUS IN DISTINCTIONEM IV.

### Pars II.

### *De his qui suscipiunt rem Sacramenti tantum.*

Sunt et alii, ut supra posuimus, qui suscipiunt rem et non Sacramentum.

TEXTUM MAGISTRI VIDE SUPRA PAG. 91.

### DIVISIO TEXTUS.

Supra egit Magister de his qui suscipiunt Sacramentum tantum; hic agit de his qui suscipiunt rem Sacramenti. Et habet haec pars duas partes. In prima inquirit Magister, utrum possint habere rem sine Sacramento. In secunda quaerit, utrum post[^1] debeant suscipere Sacramentum, ibi: *Solet etiam quaeri de his qui iam sanctificati.*

<!-- page 106 -->

Prima pars habet duas. In prima determinat veritatem. In secunda removet dubitationem, ibi: *His autem videtur obviare quod Dominus dicit.* Et primo removet dubitationem habentem ortum ex verbo Domini in Ioanne. Secundo vero ex verbo Augustini, ibi: *Sed dicunt aliqui, nullum adultum.*

*Solet etiam quaeri de his qui iam sanctificati.* Haec est secunda pars, in qua Magister determinat, utrum iam habentes rem debeant suscipere Sacramentum, et habet haec pars duas partes. In prima inquirit, quid Sacramentum in his efficiat sive conferat. In secunda vero quaerit, quid in eis significet, ibi: *Si quaeritur, cuius rei baptismus ille sit Sacramentum;* ubi determinat, quid significet.

*Solet etiam quaeri, si parvulis in baptismo datur.* Haec est secunda pars principalis distinctionis[^2], in qua Magister determinat specialiter effectum baptismi in parvulis, utrum scilicet parvuli recipiant dona virtutum. Et habet haec pars duas partes. In prima quaerit. In secunda determinat secundum veritatem et opinionem, ibi: *Videtur, quod non receperint* etc.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam eorum quae Magister dicit in parte ista, duo principaliter quaeruntur.

Primo quaeritur de sanctificatione adultorum praeter baptismum.

Secundo quaeritur de sanctificatione parvulorum in baptismo.

Circa primum quaeruntur tria; cum enim sanctificatio et purificatio fiat triplici baptismo, ut dicit Magister[^3], scilicet fluminis, flaminis et sanguinis; quaeritur de his tribus:

Primo quantum ad efficaciam.

Secundo quantum ad praeeminentiam.

Tertio quantum ad convenientiam.

---

english:
<!-- page 105 -->

## COMMENTARY ON DISTINCTION IV.

### Part II.

### *On those who receive the reality of the Sacrament only.*

There are also others, as we set down above, who receive the reality and not the Sacrament.

FOR THE TEXT OF THE MASTER SEE ABOVE, PAGE 91.

### DIVISION OF THE TEXT.

Above the Master treated of those who receive the Sacrament only; here he treats of those who receive the reality of the Sacrament. And this part has two parts. In the first the Master inquires whether they can have the reality without the Sacrament. In the second he asks whether afterwards[^1] they ought to receive the Sacrament, at: *It is also wont to be asked concerning those who have already been sanctified.*

<!-- page 106 -->

The first part has two [parts]. In the first he determines the truth. In the second he removes a doubt, at: *But to this there seems to be opposed that which the Lord says.* And first he removes a doubt having its origin from the word of the Lord in John. Second from the word of Augustine, at: *But some say, no adult.*

*It is also wont to be asked concerning those who have already been sanctified.* This is the second part, in which the Master determines whether those already having the reality ought to receive the Sacrament, and this part has two parts. In the first he inquires what the Sacrament effects or confers in them. In the second he asks what it signifies in them, at: *If it is asked of what reality that baptism is the Sacrament;* where he determines what it signifies.

*It is also wont to be asked whether it is given to little children in baptism.* This is the second principal part of the distinction[^2], in which the Master determines specifically the effect of baptism in little children, namely whether little children receive the gifts of the virtues. And this part has two parts. In the first he asks. In the second he determines according to truth and opinion, at: *It seems that they did not receive* etc.

### TREATMENT OF THE QUESTIONS.

For the understanding of the things which the Master says in this part, two things are principally asked.

First it is asked concerning the sanctification of adults apart from baptism.

Second it is asked concerning the sanctification of little children in baptism.

Concerning the first, three things are asked; for since sanctification and purification occur by a threefold baptism, as the Master says[^3], namely of water [*fluminis*], of the Spirit [*flaminis*], and of blood; it is asked concerning these three:

First as to efficacy.

Second as to pre-eminence.

Third as to fittingness.

---

en: Thus read codices G H L O S bb (H by a second hand); the others, with the editions, [read] *primo* [first]; codex aa [reads] *potius* [rather].

la: Cfr. supra p. I, divisio textus.

en: Cf. above, Part I, the division of the text.

la: Hic c. 4.

en: Here [in the *Sentences*], chapter 4.

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt`, lines 12218–12290), collated column-by-column against the 450 dpi PDF column bands for printed pp.105–106 (PDF pp.125–126; Vol IV offset `pdf = printed + 20`) under the VOL II OVERRIDE. This is the **Distinction IV, Part II divisio** — Bonaventure's *Divisio textus* and *Tractatio quaestionum*, opening with `COMMENTARIUS IN DISTINCTIONEM IV. / Pars II. / De his qui suscipiunt rem Sacramenti tantum. / Sunt et alii, ut supra posuimus, qui suscipiunt rem et non Sacramentum. / TEXTUM MAGISTRI VIDE SUPRA PAG. 91.` (the OCR garbles `TEXTUiM JMAGISTUI` and `SENTENTfARUM`; silently corrected). Per the locked chunking convention, the `ARTICULUS I / QUAESTIO I` opener (raw L12291, printed p.106 R-column foot) that follows the *Tractatio* is folded into a1-q1 and is **not** included here. No scholion (divisio carry none).

**Pars II TRACTATIO structure (article/quaestio map, for the article chunks):** the *Tractatio* lists **two principal questions** (1 = de sanctificatione adultorum praeter baptismum; 2 = de sanctificatione parvulorum in baptismo), one per article. So Pars II has **two articles**:
- **Articulus I** — *De sanctificatione adultorum praeter baptismum* (raw L12291): the *Tractatio* subdivides "**Circa primum quaeruntur tria**" (since sanctification occurs by a threefold baptism — water/Spirit/blood) → (i) quantum ad efficaciam; (ii) quantum ad praeeminentiam; (iii) quantum ad convenientiam. So Art. I carries **three** quaestiones:
  - **QUAESTIO I** (raw L12296, title L12298: *Utrum baptismus flaminis sine baptismo fluminis sufficiat ad salutem*).
  - **QUAESTIO II** — the OCR **dropped/garbled this header**: it sits at **raw L12461** (printed as `0U,\ESTIO IL` = *QUAESTIO II*), title at raw L12465: *Quis baptismus sit dignior, utrum baptismus aquae, an sanguinis* (incipit *Secundo quaeritur de praeeminentia istorum…*, raw L12468).
  - **QUAESTIO III** (raw L12600, title L12602: *Utrum baptismus sanguinis saltem sit Sacramentum*).
- **Articulus II** — *De sanctificatione parvulorum in baptismo* (raw L12804): the article opener subdivides "Primo quaeritur, utrum parvuli in baptismo recipiant sanctificationem; Secundo, utrum recipiant plene." Carries **three** quaestiones:
  - **QUAESTIO I** (raw L12844, title L12847: *Utrum parvuli in baptismo recipiant sanctificationem*).
  - **QUAESTIO II** (raw L13055, title L13060: *Utrum parvuli in baptismo recipiant plene rem Sacramenti*).
  - **QUAESTIO III** (raw L13256, title L13258: *Utrum aequalis gratia detur omnibus parvulis in baptismo*).

**Page-split map (running heads verified eyes-on at 450 dpi):**
- **p.105** (running head "DIST. IV. P. II. DIVISIO TEXTUS. 105", verified in `/tmp/colcrop/vol4-p105-R-0.png`): the Pars I `Dub. III`/`Dub. IV` tail fills the upper R-column; immediately below, **COMMENTARIUS IN DISTINCTIONEM IV. / Pars II.** and the start of the *Divisio textus* (down through "In secunda quaerit, utrum post⁸…") sit on p.105 (raw L12218–12234).
- **p.106** (running head "106 SENTENTIARUM LIB. IV.", raw L12261): the rest of the *Divisio textus* + the entire *Tractatio quaestionum* (both columns) sit on p.106 (raw L12235–12290). At the foot of p.106 R-column the **ARTICULUS I / QUAESTIO I** body begins (raw L12291/12296) → folded into `d4-p2-a1-q1`.
- **p.105 footer (eight notes), verified in `/tmp/colcrop/vol4-p105-{L,R}-2.png`:** notes 1–7 key to the Pars I `Dub.` body (prior chunk: note 1 *Vers. 20…*, 2 *Idem dub. solvit Alex. Hal…*, 3 *Cfr. supra a. 2. q. 2. seq…*, 4 *Vers. 24…*, 5 *Cfr. III. Sent. in lit. Magistri…*, 6 *Secundum August. hic in lit. Magistri c. 3.*, 7 *Idem dub. solvit B. Albert., hic a. 5; S. Thom., hic circa lit.*); **note 8** = *Ita codd. G H L O S bb (H a secunda manu), alii cum edd. primo, cod. aa potius.* — **this divisio's marker** (keyed to *utrum post⁸* in the first subdivision) = [^1] above.
- **p.106 footer (eight notes), verified in `/tmp/colcrop/vol4-p106-{L,R}-2.png`:** note 1 = *Cfr. supra p. I, divisio textus.* (keyed to this divisio's *distinctionis¹*) = [^2]; note 2 = *Hic c. 4.* (keyed to the *Tractatio*'s *Magister²*) = [^3]; notes 3–8 key to the a1-q1 body opening at p.106 foot (3 *Vers. 5.*, 4 *Vers. 44. seqq.*, 5 *Hic c. 4. circa finem. — Supra codd. GHK V possit pro posset.*, 6 *Vers. 26. — Inferius pro iusti codd. GKNY multi.*, 7 *Hic c. 4. Cod. Z voci gratiam praemittit salutis. — Inferius pro salvus cod. X salvatus.*, 8 *Cod. V contrito corde.*) → all forwarded to a1-q1.

**Hand-off picked up from `d4-p1-dubia` (committed c274712).** That chunk forwarded: "Pars II COMMENTARIUS at L12218, p.105-R, with `TEXTUM MAGISTRI VIDE SUPRA PAG. 91`; the p.105 footer note 8 anchors at *utrum post⁸* in this Divisio — pick it up." Confirmed: p.105 note 8 (*Ita codd…*) is this divisio's only p.105 marker and is rendered as [^1].

**Cross-chunk hand-off forwarded to `bon-sent-IV-d4-p2-a1-q1`:** (a) the `ARTICULUS I / QUAESTIO I` opener (raw L12291–L12298, printed p.106 R-column foot, article title *De sanctificatione adultorum praeter baptismum*, q1 title *Utrum baptismus flaminis sine baptismo fluminis sufficiat ad salutem*) folds into q1; (b) q1's body spans p.106 foot into p.107 (raw L12299 onward); (c) the p.106 footer notes belonging to q1 are **notes 3–8** (3 *Vers. 5.*; 4 *Vers. 44. seqq.*; 5 *Hic c. 4. circa finem. — Supra codd. GHK V possit pro posset.*; 6 *Vers. 26. — Inferius pro iusti codd. GKNY multi.*; 7 *Hic c. 4. Cod. Z voci gratiam praemittit salutis. — Inferius pro salvus cod. X salvatus.*; 8 *Cod. V contrito corde.*), plus q1's own p.107 footer series. NOTE: Art. I **QUAESTIO II header is OCR-dropped** — it lives at raw L12461 (`0U,\ESTIO IL`), title L12465; the a1-q2 chunk must restore it.

**`[?]` flags:** none. The divisio/tractatio prose and the three footer markers (p.105 note 8, p.106 notes 1–2) are all legible and unambiguous in the 450 dpi column bands. OCR header garbles (`C0MMENTARIUS`→COMMENTARIUS, `TEXTUiM JMAGISTUI`→TEXTUM MAGISTRI, `SENTENTfARUM`→SENTENTIARUM, `0U,\ESTIO IL` flagged in the q-map but not in this chunk's body) are mechanical letter-substitutions corrected against the clean PDF; not flagged.