title: Dist. 4, Part 1, Art. 1, Q. 1

source_text:
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### Articulus I. *De digne suscipientibus baptismum.*
### Quaestio I. *Utrum baptismus in digne suscipientibus deleat omnem culpam.*

Et quod in digne suscipientibus deleat omnem culpam, ostenditur sic[^1].

1. Super illud Exodi decimo quarto[^3]: *Nec unus ex eis remansit;* Glossa: «Omnia peccata ablata sunt in baptismo, potentia diaboli est submersa».

2. Item, baptizatus, si statim post baptismum moreretur, evolaret, sicut dicunt Sancti et Beda[^4], quod «baptismus aperit caelum[^2]»; sed nullus statim evolat, in quo est aliqua culpa, quia perfectio gloriae non compatitur culpam: ergo baptismus delet omnem culpam.

3. Item, quantulacumque gratia delet omne mortale et etiam veniale, de quo est contritio: ergo si Sacramentum baptismi aliquid addit, videtur, quod deleat omnem culpam[^5].

4. Item, Sacramentum baptismi est remedium perfectum, cum sit fundamentum legis perfectionis[^6]: ergo cum originale peccatum privaverit hominem innocentia directe et principaliter, non delet perfecte originale, nisi restituendo innocentiam. Sed non est innocens simpliciter, nisi qui caret omni culpa: ergo videtur etc.

**Contra:**
1. Diversorum morborum diversae sunt medicinae, sicut dicit Hieronymus[^7]: «Quod non sanat oculum sanat calcaneum»: ergo cum culpae sint diversae, non tantum specie, sed genere, utpote originalis et actualis et mortalis, ergo ad hoc, quod curentur, necesse est, quod diversae adhibeantur spirituales medicinae. Sed baptismus est unicum Sacramentum: ergo non delet omnem culpam.

2. Item, gratia baptismalis est gratia incipientium; sed status incipientium magis est compassibilis culpae quam proficientium et perfectorum, et gratia incipiens magis compatitur culpam quam pro-
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ficiens vel perfecta; sed gratia in proficientibus et etiam perfectis compatitur aliquam culpam, scilicet venialem: ergo multo fortius gratia baptismalis.

3. Item, esto quod aliquis accedat ad baptismum cum motu venialis peccati; aut datur ei effectus Sacramenti, aut non. Si non: ergo est fictus[^1b]. Sed quicumque est fictus peccat mortaliter: ergo veniale peccatum illi est mortale; quod stultum videtur, si quis hoc dicit, quia ad nihil novum obligatur. Si autem non est fictus, ergo recipit gratiam; et constans est, quod illa non delet culpam, quia tunc simul esset et non esset: ergo gratia baptismalis non delet omnem culpam.

4. Item, si baptismus delet omnem culpam, cum Sacramenta non sint nobis necessaria nisi ad culpam delendam — quia si non esset peccatum, non esset Sacramentum[^2b] — ergo cetera superfluunt.

Et ideo quaeritur, utrum talis effectus debuerit dari alicui Sacramento, et quare magis Sacramento baptismi quam alicui aliorum.

> **Conclusio.** In baptismo digne suscepto deletur omnis culpa et restituitur homo in pristinam innocentiam quoad animam.

**Respondeo:** Dicendum, quod, sicut auctoritates[^3b] dicunt, et magistri communiter asserunt, in Sacramento baptismi, si plene percipitur eius efficacia et remedium, omnis culpa deletur et restituitur homo in pristinam innocentiam quantum ad animam.

Si quaeratur ratio huius; dicendum, quod huius ratio causalis fuit divina liberalitas, quae tantam huic Sacramento contulit efficaciam. Si autem quaeratur ratio huius, potest congruitas triplex assignari. — Prima potest esse ex parte eius, contra quod baptismus est. Baptismus enim proprie est contra originale, quod inter omnia peccata peiores in anima reliquit sequelas, et cuius corruptio est universalis et magna; et ideo congruum fuit, ut Deus magnae efficaciae remedium institueret in contrarium; ut, sicut in corruptione illius morbi manifestatur rigor divinae iustitiae, sic etiam in remedio manifestaretur dulcedo divinae misericordiae, ut non solum ille morbus, sed omnia quae consequuntur annexa, huius remedii virtute deleantur. Et hoc est quod dicitur ad Romanos quinto[^4b]: *Non sicut delictum, ita et donum* etc.

Secunda congruitas est ratione eius, ad quod est, quia scilicet est ad regenerandum. Unde in hoc Sacramento transfertur homo a potestate tenebrarum in adoptionem filiorum Dei, et maxime aperitur largitas divinae manus in primo reditu et adventu. Et hoc est quod dicitur ad Titum tertio[^5b]: *Per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nos abunde.*

Tertia congruitas est ratione ordinis, quia illud est primum inter omnia Sacramenta et fundamentum ad alia; ideo, ut perfectum sternatur fundamentum[^6b], placuit divinae misericordiae huic Sacramento perfectam dare efficaciam ad delendam omnem culpam, ut posteriorum oblitus, is qui baptizatus est et quasi novus effectus, omnino ad anteriora extendat se. — Et quia disposuit huic Sacramento dare praecipuam efficaciam, et quod virtus passionis specialiter huic Sacramento adesset; ideo dedit etiam expressam significantiam; hoc enim inter cetera magis indicat, animam fieri sanctam et puram. Concedendum est ergo, quod delet omnem culpam.

**Ad obiecta:**

1. Ad illud ergo quod obiicitur, quod diversorum morborum diversae sunt medicinae etc.; dici potest, quod hoc est verum in corporalibus, in quibus est arctatio virtutis; in spiritualibus autem, ubi est maior communicatio bonitatis, secus est. — Sed quia hoc diximus[^7b] verum esse in spiritualibus, propter hoc quod Sacramenta distincta sunt; dicendum, quod remedium potest morbum respicere dupliciter: aut quia principaliter fit ad hoc, aut quia hoc curat tanquam annexum. Dico ergo, quod secundum quod diversi sunt morbi spirituales, diversae etiam sunt medicinae sacramentales principaliter ad illos ordinatae. Si autem morbus habeat alium morbum coniunctum, et medicina perfectam habeat virtutem curandi; non tantum curat principalem, sed etiam annexum; et sic dico facere baptismum.

2. Ad illud quod obiicitur, quod gratia baptismalis est incipientium; dicendum, quod gratia baptismalis habet duplicem comparationem, scilicet ad bonum, ad quod habilitat, et ad malum, a quo
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curat, sive ad peccatum. Secundum primam comparationem competit statui incipientium, sed quantum ad aliam comparationem, cum sit perfectum medicamentum, habet vim gratiae perfectae, et hoc ex divina ordinatione, quae in illo Sacramento vult omnia delere et innocentiam perfecte restituere.

3. Ad illud quod obiicitur de motu venialis peccati, quidam respondent, quod veniale tunc efficitur mortale, quia negligit se praeparare et ad Sacramentum disponere, non quia idem peccatum, quod fuit veniale, fiat mortale, sed quia additur contemptus, qui est mortalis[^1c]. — Sed hic sermo durus est, quia frequenter insurgunt veniales motus, etiam cum spirituales homines sunt, in perceptione divinorum Sacramentorum. — Ideo dicunt alii, quod est fictio dupliciter, scilicet *simpliciter* et *secundum quid:* fictio *simpliciter* aufert totum effectum, et haec est cum voluntate mortaliter peccandi[^2c]; fictio *secundum quid,* haec est venialis, quae non impedit ingressum gratiae, sed complementum, unde in tali non habet perfectum effectum. — Aliter tamen potest dici, quod motus venialis non facit fictum *simpliciter,* sed *ad tempus,* quia gratiam non expellit, sed retardat, dum non elevat se ad recipiendam divinam gratiam; et quando talis motus cessat, credo, quod statim baptismus plenum effectum habeat et hunc motum et alia peccata deleat, etiam si non superveniat de illo contritio nova.

4. Quod ultimo obiicitur patet, quia baptismus non est iterabilis. Et iterum, aliquae sequelae remanent, quae, quamvis non sint culpa, inclinant[^3c] ad culpam, et ideo indigent remediis aliis. — Quare autem hoc Sacramentum magis sit efficax quam alia, patet ex iam dictis.

english:
### Article I. *On those who receive baptism worthily.*
### Question I. *Whether baptism, in those who receive worthily, deletes all guilt.*

And that in those who receive worthily it deletes all guilt is shown thus[^1].

1. Upon that text of Exodus, chapter fourteen[^3]: *Not one of them remained;* the Gloss: «All sins are taken away in baptism, the power of the devil is submerged».

2. Likewise, one baptized, if he were to die immediately after baptism, would fly off [to heaven], as the Saints and Bede say[^4], that «baptism opens heaven[^2]»; but no one in whom there is any guilt flies off immediately, since the perfection of glory does not bear with guilt: therefore baptism deletes all guilt.

3. Likewise, however small a grace deletes every mortal and also venial [sin], of which there is contrition: therefore if the Sacrament of baptism adds something, it seems that it deletes all guilt[^5].

4. Likewise, the Sacrament of baptism is a perfect remedy, since it is the foundation of the law of perfection[^6]: therefore since original sin has deprived man of innocence directly and principally, it does not perfectly delete original [sin] except by restoring innocence. But no one is innocent simply except him who lacks all guilt: therefore it seems etc.

**On the contrary:**
1. The medicines of diverse diseases are diverse, as Jerome says[^7]: «What does not heal the eye heals the heel»: therefore since the guilts are diverse, not only in species but in genus, namely original and actual and mortal, then in order that they be cured, it is necessary that diverse spiritual medicines be applied. But baptism is a single Sacrament: therefore it does not delete all guilt.

2. Likewise, baptismal grace is the grace of beginners; but the state of beginners is more liable to guilt than that of the advancing and the perfect, and beginning grace bears more with guilt than ad-
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vancing or perfect [grace]; but grace in the advancing and even in the perfect bears with some guilt, namely venial: therefore much more so baptismal grace.

3. Likewise, suppose that someone approaches baptism with a movement of venial sin; either the effect of the Sacrament is given to him, or not. If not: then he is a feigner[^1b]. But whoever is a feigner sins mortally: therefore venial sin is to him mortal; which seems foolish, if anyone says this, since he is bound to nothing new. But if he is not a feigner, then he receives grace; and it is certain that it [the venial movement] does not delete guilt, since then it [the grace] would at once be and not be: therefore baptismal grace does not delete all guilt.

4. Likewise, if baptism deletes all guilt, since the Sacraments are not necessary to us except for deleting guilt — because if there were no sin, there would be no Sacrament[^2b] — then the rest are superfluous.

And therefore it is asked whether such an effect ought to have been given to some Sacrament, and why rather to the Sacrament of baptism than to any of the others.

> **Conclusion.** In baptism worthily received, all guilt is deleted and man is restored to his pristine innocence as to the soul.

**I respond:** It must be said that, as the authorities[^3b] say, and the masters commonly assert, in the Sacrament of baptism, if its efficacy and remedy is fully received, all guilt is deleted and man is restored to his pristine innocence as to the soul.

If the reason of this be asked; it must be said that the causal reason of this was the divine liberality, which conferred so great an efficacy on this Sacrament. But if the reason of this be asked, a threefold fittingness can be assigned. — The first can be on the part of that against which baptism is [directed]. For baptism is properly against original [sin], which among all sins left the worst consequences in the soul, and whose corruption is universal and great; and therefore it was fitting that God should institute a remedy of great efficacy against it; so that, just as in the corruption of that disease the rigor of divine justice is manifested, so also in the remedy the sweetness of divine mercy might be manifested, so that not only that disease, but all the things that follow as annexed [to it], might be deleted by the power of this remedy. And this is what is said to the Romans, chapter five[^4b]: *Not as the offense, so also the gift* etc.

The second fittingness is by reason of that for which it is [ordained], namely because it is for regenerating. Hence in this Sacrament man is transferred from the power of darkness into the adoption of the sons of God, and the bounty of the divine hand is most opened in the first return and coming. And this is what is said to Titus, chapter three[^5b]: *Through the laver of regeneration and renewal of the Holy Spirit, whom he has poured out upon us abundantly.*

The third fittingness is by reason of order, because it is the first among all the Sacraments and the foundation for the others; therefore, that the foundation might be perfectly laid[^6b], it pleased the divine mercy to give to this Sacrament a perfect efficacy for deleting all guilt, so that, forgetful of the things behind, he who has been baptized and as it were made new, might wholly extend himself to the things before. — And because [God] disposed to give to this Sacrament a chief efficacy, and that the power of the passion should be specially present to this Sacrament; therefore he also gave it an express signification; for this, among the rest, more indicates that the soul is made holy and pure. It must be granted, therefore, that it deletes all guilt.

**To the objections:**

1. To that, then, which is objected, that the medicines of diverse diseases are diverse etc.; it can be said that this is true in corporeal things, in which there is a restriction of power; but in spiritual things, where there is a greater communication of goodness, it is otherwise. — But since we have said[^7b] this to be true in spiritual things, on account of the fact that the Sacraments are distinct; it must be said that a remedy can regard a disease in two ways: either because it is principally made for this, or because it cures this as something annexed. I say therefore that, according as the spiritual diseases are diverse, so also the sacramental medicines principally ordained to them are diverse. But if a disease should have another disease joined to it, and the medicine should have a perfect power of curing; it cures not only the principal but also the annexed; and so I say baptism does.

2. To that which is objected, that baptismal grace is of beginners; it must be said that baptismal grace has a twofold comparison, namely to the good, for which it makes fit, and to the evil, from which
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it cures, that is, to sin. According to the first comparison it belongs to the state of beginners, but as to the other comparison, since it is a perfect medicament, it has the power of perfect grace, and this from the divine ordination, which in that Sacrament wills to delete all things and to restore innocence perfectly.

3. To that which is objected concerning the movement of venial sin, some respond that the venial is then made mortal, because he neglects to prepare himself and to dispose himself toward the Sacrament, not because the same sin which was venial becomes mortal, but because contempt is added, which is mortal[^1c]. — But this saying is hard, since venial movements frequently arise, even when men are spiritual, in the reception of the divine Sacraments. — Therefore others say that there is feigning in two ways, namely *simply* and *in a certain respect:* feigning *simply* takes away the whole effect, and this is with the will of sinning mortally[^2c]; feigning *in a certain respect,* this is venial, which does not impede the entrance of grace, but its completion, whence in such a one it does not have a perfect effect. — Yet it can otherwise be said that the venial movement does not make a feigner *simply,* but *for a time,* since it does not expel grace, but delays it, while one does not raise himself to receiving divine grace; and when such a movement ceases, I believe that baptism at once has its full effect and deletes this movement and the other sins, even if no new contrition for it should supervene.

4. What is objected last is plain, because baptism is not repeatable. And again, certain consequences remain, which, although they are not guilt, incline[^3c] to guilt, and therefore need other remedies. — But why this Sacrament is more efficacious than the others is plain from what has already been said.

la: Edd. addunt *praemissa varia conditione accipientium.*

en: The editions add *praemissa varia conditione accipientium* ("a varied condition of those receiving being presupposed").

la: Codd. omittunt *ortum,* quod claritatis causa cum edd. retinendum esse censuimus.

en: The codices omit *ortum,* which for the sake of clarity, with the editions, we have judged should be retained.

la: Vers. 28, ubi Vulgata *superfuit* pro *remansit* (Septuaginta). — Glossa ordinaria (ex Isidor. in Exod. c. 19.) apud Strabum et Lyranum: *Peccata praeterita in baptismo delentur, et diabolus suffocatur.* Cfr. Origen. in hunc loc., et August., Serm. 213. (alias 119. de Tempore) c. 8. n. 8.

en: Verse 28 [Exod. 14, 28], where the Vulgate has *superfuit* ("survived") for *remansit* ("remained") (Septuagint). — The Ordinary Gloss (from Isidore, on Exodus, c. 19) in Strabus and Lyranus: «Past sins are deleted in baptism, and the devil is choked». Cf. Origen on this passage, and Augustine, *Sermon* 213 (otherwise 119, *On the Seasons*), c. 8, n. 8.

la: Vide supra d. 3. p. II. dub. 3. et in lit. Magistri, d. 1. c. 7. — Mox codd. omittunt *baptismus;* primitus forsasse scriptum erat, ut in Alex. Hal. (S. p. IV. q. 8. m. 8. a. 2. § 1.), *forma passiva aperitur caelum.*

en: See above d. 3, p. II, dub. 3, and in the Master's text, d. 1, c. 7. — Soon the codices omit *baptismus* ("baptism"); originally perhaps it was written, as in Alexander of Hales (*Summa* p. IV, q. 8, m. 8, a. 2, § 1), with the passive form *aperitur caelum* ("heaven is opened").

la: Vide supra d. 2. a. I. q. 1.

en: See above d. 2, a. I, q. 1.

la: Sive legis evangelicae, quia secundum Apostolum, Hebr. 7, 19, lex vetus nihil ad perfectum adduxit.

en: Or [the foundation] of the evangelical law, because according to the Apostle, Heb. 7, 19, the old law brought nothing to perfection.

la: Vide supra pag. 52, nota 9. — Inferius post *et actualis* in cod. I secunda manus bene addidit *venialis.* Alex. Hal., loc. cit., simpliciter legit *et actualis mortalis.*

en: See above p. 52, note 9. — Lower down, after *et actualis* ("and actual"), in cod. I a second hand rightly added *venialis* ("venial"). Alexander of Hales, loc. cit., reads simply *et actualis mortalis* ("and actual, mortal").

la: Cfr. infra a. 2. q. 2. — Inferius post *et non esset* Vat. addit *talis culpa.*

en: Cf. below a. 2, q. 2. — Lower down, after *et non esset* ("and would not be") the Vatican edition adds *talis culpa* ("such guilt").

la: Cod. U *auctoritates Sanctorum.* Aliquanto inferius pro *causalis fuit* codd. F H *causalis est.* Subinde verbo *potest* cod. H praemittit *dicendum, quod.*

en: Cod. U [reads] *auctoritates Sanctorum* ("the authorities of the Saints"). Somewhat lower down, for *causalis fuit* ("was the causal [reason]") codices F H [read] *causalis est* ("is the causal"). Then before the word *potest* cod. H prefixes *dicendum, quod.*

la: Vers. 15. — Superius pro *ille morbus* Vat. *illi morbum,* codd. et ed. I *illum morbum;* lectiones incongruae.

en: Verse 15 [Rom. 5, 15]. — Above, for *ille morbus* ("that disease") the Vatican edition [reads] *illi morbum,* codices and ed. I *illum morbum;* incongruous readings.

la: Vers. 5. seq. Superius respicitur Coloss. 1, 13; Rom. 8, 15.

en: Verse 5 f. [Tit. 3, 5 f.]. Above, reference is made to Coloss. 1, 13; Rom. 8, 15.

la: Phil. 3, 13. seq.: *Quae quidem retro sunt, obliviscens, ad ea vero quae sunt priora, extendens meipsum, ad destinatum persequor* etc. — Superius pro *sternatur* codd. A G K aa cum Alex. Hal., loc. cit., *statuatur.* Inferius pro *et quod* in codd. F bb secunda manus substituit *eo quod.*

en: Phil. 3, 13 f.: «Forgetting the things that are behind, and stretching myself forth to those that are before, I press toward the mark» etc. — Above, for *sternatur* ("be laid") codices A G K aa, with Alexander of Hales, loc. cit., [read] *statuatur* ("be set up"). Lower down, for *et quod* ("and that") in codices F bb a second hand substituted *eo quod* ("because").

la: Cfr. supra d. 3. p. I. a. I. q. 3. in corp., et III. Sent. d. 20. q. 4. in fine corp.

en: Cf. above d. 3, p. I, a. I, q. 3, in the body, and III *Sent.* d. 20, q. 4, at the end of the body.

la: Supra d. 2. a. I. q. 3, ubi etiam in fundam. I. verbum Hieronymi adducitur. — Quae sequuntur clarius exhibentur ab Alex. Hal., loc. cit.: *Potest dici, quod medicina potest referri ad morbum dupliciter: aut ut ad illum, ad quem principaliter et appropriato modo est ordinata, et secundum hunc respectum et relationem diversorum morborum diversae sunt medicinae sacramentales; aut potest referri ad morbum coniunctum illi morbo, ad quem principaliter est ordinata, et secundum hunc respectum et relationem non semper diversorum morborum diversae sunt medicinae* etc.

en: Above d. 2, a. I, q. 3, where also in the first fundamentum the saying of Jerome is adduced. — What follows is more clearly set forth by Alexander of Hales, loc. cit.: «It can be said that a medicine can be referred to a disease in two ways: either as to that to which it is principally and in an appropriated mode ordained, and according to this respect and relation the sacramental medicines of diverse diseases are diverse; or it can be referred to a disease joined to that disease to which it is principally ordained, and according to this respect and relation the medicines of diverse diseases are not always diverse» etc.

la: Vide hic lit. Magistri, c. 2. et infra a. 2. q. 2. — Edd. *et haec est voluntate mortaliter peccandi.* Vat. deinde prosequitur: *Fictio secundum quid, quae est venialis, non impedit* etc.

en: See here the Master's text, c. 2, and below a. 2, q. 2. — The editions [read] *et haec est voluntate mortaliter peccandi* ("and this is with the will of sinning mortally"). The Vatican edition then continues: *Fictio secundum quid, quae est venialis, non impedit* etc. ("Feigning in a certain respect, which is venial, does not impede" etc.).

la: Cfr. infra d. 16. p. II. a. 3. q. 1. — Superius voci *Sacramentum* codd. F H Y (bb a secunda manu) praemittunt *tantum.* Subinde pro *quod fuit veniale* edd. et pauci codd. *quod est veniale.* Inferius pro *Ideo dicunt alii* codd. E G I *Ideo sunt alii, qui dicunt.*

en: Cf. below d. 16, p. II, a. 3, q. 1. — Above, before the word *Sacramentum* ("Sacrament") codices F H Y (bb by a second hand) prefix *tantum* ("only"). Then for *quod fuit veniale* ("which was venial") the editions and a few codices [read] *quod est veniale* ("which is venial"). Lower down, for *Ideo dicunt alii* ("Therefore others say") codices E G I [read] *Ideo sunt alii, qui dicunt* ("Therefore there are others who say").

latin_scholion:
**I.** Baptismus «vitae spiritualis ianua est: per ipsum enim membra Christi ac de corpore efficimur Ecclesiae... Huius Sacramenti effectus est remissio omnis culpae originalis et actualis, omnis quoque poenae, quae pro ipsa culpa debetur» (Concil. Florent. Decret. pro Armenis). Haec plena et perfecta peccatorum omnium remissio semper comitatur baptismum, nisi adsit obex. Error contrarius, in saec. XVI. late propagatus, quod peccata baptismo tantum tegantur sive radantur, ast non deleantur, reprobatus est a Leone X. 16. Maii 1520. per Bullam *Exsurge Domine,* prop. 2, et a Concil. Trident., Sess. V. can. 5, qui est contra asserentes, non tolli totum id quod veram et propriam rationem peccati habeat. Plura hic et in seqq. quaestionibus dicta magis explicantur II. Sent. d. 32. a. I. 2, et ab Alexandro Hal. locc. infra citt.

De hac quaestione: Alex. Hal., S. p. IV. q. 8. m. 8. a. 2. § 1. — Scot., hic q. 5. n. 9, et Report. hic q. 5. — S. Thom., hic q. 2. a. 1. quaestiunc. 1; S. III. q. 69. a. 1; S. c. Gent. IV. c. 37. — Petr. a Tar., hic q. 3. a. 1. — Richard. a Med., hic a. 3. q. 1. — Durand., hic q. 2. — Dionys. Carth., de hac et seq. q. hic q. 1.

**II.** De diversis poenarum speciebus, praesertim de poena inflicta, acta et contracta, cfr. I. Sent. d. 40. a. 1. q. 1. ad 3. i; II. Sent. d. 35. a. I. q. 2. ad 1, nec non infra d. 20. p. I. q. 2. in fine corp. — In hac (2.) quaestione solvenda auctor noster presse sequitur Alexandrum Hal., loc. cit. § 2. in fine. Praeter Alexandrum cfr. Scot., locc. citt. — S. Thom., hic q. 2. a. 1. quaestiunc. 2. 3; S. loc. cit. a. 2. 3. — Petr. a Tar., loc. cit. a. 2. — Richard. a Med., hic a. 3. q. 2. — Durand., hic q. 3.

**III.** In adultis effectum baptismi respectu gratiae infusae inaequalem esse, facile intelligitur, cum causa disponens ex parte baptizati passim diversa sit. Remissio peccatorum semper est totalis et sub hac ratione aequalis in omnibus, quantumcumque inaequalia ipsa peccata quoad numerum et speciem esse possint. De aequalitate effectus in parvulis S. Bonav. cum paucis aliis specialem quaestionem habet infra p. II. a. 2. q. 3. — De hac (3.) quaestione: Alex. Hal., loc. cit. a. 3. § 3. — S. Thom., hic q. 2. a. 3; S. loc. cit. a. 8. — B. Albert., hic a. 10. — Petr. a Tar., hic q. 3. a. 3. — Richard. a Med., hic a. 3. q. 3. — Dionys. Carth., hic q. 1.

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english_scholion:
**I.** Baptism «is the door of the spiritual life: for through it we are made members of Christ and of the body of the Church... The effect of this Sacrament is the remission of all original and actual guilt, and also of all the penalty which is owed for that guilt» (Council of Florence, *Decree for the Armenians*). This full and perfect remission of all sins always accompanies baptism, unless an obstacle be present. The contrary error, widely propagated in the sixteenth century, that sins are by baptism only covered or scraped over, but not deleted, was reprobated by Leo X on 16 May 1520 by the Bull *Exsurge Domine,* prop. 2, and by the Council of Trent, Session V, can. 5, which is against those asserting that the whole of that which has the true and proper account of sin is not taken away. More things said here and in the following questions are more fully explained in II *Sent.* d. 32, a. 1, 2, and by Alexander of Hales in the places cited below.

On this question: Alexander of Hales, *Summa* p. IV, q. 8, m. 8, a. 2, § 1. — Scotus, here q. 5, n. 9, and *Reportata* here q. 5. — St. Thomas, here q. 2, a. 1, little-question 1; *Summa* III, q. 69, a. 1; *Summa contra Gentiles* IV, c. 37. — Peter of Tarentaise, here q. 3, a. 1. — Richard of Mediavilla, here a. 3, q. 1. — Durandus, here q. 2. — Dionysius the Carthusian, on this and the following question, here q. 1.

**II.** On the diverse species of penalties, especially on the penalty inflicted, enacted, and contracted, cf. I *Sent.* d. 40, a. 1, q. 1, ad 3, i; II *Sent.* d. 35, a. I, q. 2, ad 1, as well as below d. 20, p. I, q. 2, at the end of the body. — In solving this (2nd) question our author closely follows Alexander of Hales, loc. cit. § 2, at the end. Besides Alexander, cf. Scotus, loc. cit. — St. Thomas, here q. 2, a. 1, little-question 2, 3; *Summa* loc. cit. a. 2, 3. — Peter of Tarentaise, loc. cit. a. 2. — Richard of Mediavilla, here a. 3, q. 2. — Durandus, here q. 3.

**III.** That in adults the effect of baptism with respect to the grace infused is unequal is easily understood, since the disposing cause on the part of the baptized is everywhere diverse. The remission of sins is always total and under this account equal in all, however unequal the sins themselves may be as to number and species. On the equality of the effect in little children, St. Bonaventure with a few others has a special question below, p. II, a. 2, q. 3. — On this (3rd) question: Alexander of Hales, loc. cit. a. 3, § 3. — St. Thomas, here q. 2, a. 3; *Summa* loc. cit. a. 8. — B. Albert, here a. 10. — Peter of Tarentaise, here q. 3, a. 3. — Richard of Mediavilla, here a. 3, q. 3. — Dionysius the Carthusian, here q. 1.

---

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site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 4, Part 1, Art. 1, Q. 2

title_alt:
Utrum baptismus deleat omnem poenam
Whether baptism removes every penalty

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 96 -->

### Quaestio II. *Utrum baptismus deleat omnem poenam.*

Secundo quaeritur, utrum Sacramentum baptismi deleat omnem poenam. Et quod sic, videtur.

1. Ad Romanos undecimo[^1]: *Sine poenitentia sunt dona Dei;* Glossa: «Gratia Dei in baptismo non requirit gemitum, aut planctum, aut aliquod aliud opus»: ergo videtur, quod baptizatus nullius poenae sit debitor.

2. Item, Augustinus *de Cataclysmo*[^2]: «Baptizatus es, mundatus es, restitutum est corpus tuum ad statum primi hominis»: ergo si primus homo nullius poenae fuit debitor, videtur similiter, quod nec baptizatus.

3. Item, pronior est Deus ad miserandum quam ad condemnandum, et passio Christi plus meruit[^3]

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quam peccatum Adae demeruit; sed Deus in ultione peccati Adae poenas nobis multiplices inflixit: ergo multo fortius propter meritum passionis Christi non tantum a culpa, sed etiam a poena debet eripere, omni scilicet, quam inflixit.

4. Item, remota causa, removeri debet effectus[^4]: sed causa nostrae poenalitatis et mortalitatis fuit culpa: ergo restituta innocentia, iam non debet durare poenalitas aliqua vel mortalitas. *Si tu dicas,* quod culpa fuit causa mortalitatis, non sic innocentia causa contrarii; *contra:* «Si oppositum est causa oppositi, et propositum propositi[^5]»: ergo cum culpa sit causa ponens mortalitatem, similiter innocentia ponet impunitatem et immortalitatem: ergo si baptismus reducit innocentiam, videtur, quod tollat omnem poenam.

**Contra:**
1. Videmus, parvulos baptizatos, qui nullam culpam commiserunt, post baptismum multis cruciatibus subiacere; et constat, quod non iniuste: ergo baptismus non absolvit ab omni poena.

2. Item, videtur, quod non debeat ab aliqua poena absolvere, quia Augustinus[^6] dicit: «Aut Deus punit, aut homo punit»; et iterum, secundae ad Timotheum secundo: *Iustus est, se ipsum negare non potest:* ergo cum dimittere malum impunitum sit relinquere universum inordinatum, sit etiam facere contra iustitiam; videtur, quod Deus in baptismo non debeat ab omni poena absolvere.

3. Item, baptismus magis est remedium contra originale quam contra actuale[^7]; sed non curat a poenis contractis per originale: ergo nec absolvit a poenis debitis actuali: ergo videtur, quod a nulla. — *Si tu dicas,* quod relinquitur ad exercitium[^8]; *contra:* maius est exercitium in poenis personalibus, quam sit in naturalibus: ergo potius deberet illas dimittere.

Propter hoc est quaestio: cum bonus medicus intendat semper radicem morbi curare, et bonum remedium ad hoc feratur; propter quid baptismus relinquit magis poenam fomitis, quae inclinat ad peccatum, quam alias poenas debitas pro peccatis?

> **Conclusio.** Baptismus absolvit ab omni poena aeterna et assumta, non vero ab omni contracta.

**Respondeo:** Dicendum, quod distinguendum est in poenis. Quaedam enim poenae sunt *aeternales,* et quaedam *temporales.* Ab omni aeternali absolvit baptismus delendo omnem culpam. In temporali vero distinguendum, quia quaedam *contrahuntur,* quaedam *assumuntur.* *Contrahuntur* autem sicut fames, sitis et passiones contemporaneae vitae. Quaedam imponuntur et *assumuntur,* ut ieiunia et corporalia et spiritualia exercitia et laboriosa opera. — Baptismus igitur absolvit ab omni poena aeternali, absolvit nihilominus ab omni poena temporali satisfactoria sive assumta: non autem ab omni contracta, utpote a fame, siti et infirmitate et ceteris poenis spiritualibus[^9].

Ratio autem huius est, quia Deus ad hoc ipsum non ordinavit. Et ratio, quare non ordinavit, est, quia congruum fuit, quod huiusmodi poenalitates in nobis relinqueret, et hoc ad manifestandam aequitatem divini iudicii, ad demonstrandum meritum passionis Christi, ad promovendum meritum liberi arbitrii. — Ad manifestandam aequitatem divini iudicii, ut illa sententia, quam dictaverat de morte Adae et posterorum eius, immobilis permaneret: unde ab illa nemo evadit. — Ad ostendendum fructum passionis Christi: quia, si Dominus curaret naturam et fomitem, filius nasceretur immunis a culpa nec indigeret regenerari a Christo; ideo, ut omnes se ipsius passione noscant egere, data est virtus Sacramento a passione, sive ad hoc ordinatum est, ut poenas remittat personales, non naturales, quia remedium respicit personam, non naturam[^10] — ad amplificandum meritum liberi arbitrii; promovent enim ad bonum multiplex huiusmodi poenalitates.

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Dantur enim propter *humilitatem,* Iob sexto[^11]: *Sagittae Domini militant in me, quarum indignatio* etc. Propter *timoris incussionem,* Iob sexto: *Terrores Domini militant contra me.* Propter sui ipsius cognitionem, Isaiae vigesimo octavo: *Tantummodo sola vexatio dabit intellectum* etc. Propter *stimulationem ad bonum,* Michaeae secundo: *Surgite et ite, quia non habetis hic requiem.* Propter *exemplum non peccandi,* Zachariae decimo tertio: *Adam exemplum meum ab adolescentia mea.* In *exercitium virtutum,* Iudicum tertio[^12]: *Hae sunt gentes, quas reliquit Dominus, ut erudiret Israel.* Propter hoc, ut sint *signum adoptionis filiorum,* ad Hebraeos duodecimo: *Si extra disciplinam estis* etc. Propter hoc etiam, ut nemo hoc accipiat in *retributionis praemium,* ne scilicet homines propter hoc ad baptismum venirent. Si enim daretur ibi immortalitas, propter hoc plures accederent quam propter gratiam, «nec fides tunc haberet meritum, cui humana ratio praeberet experimentum[^13]». — Prima igitur ratio, quae dicit, quod remanet poena corporalis; concedenda est.

**Ad argumenta pro parte affirmativa:**

2. Sed quod dicit Augustinus, quod corpus restitutum est in statum primi hominis; dicendum, quod intelligitur quantum ad innocentiam, non quantum ad naturam.

3. Ad illud quod obiicitur, quod Deus pronior est ad miserandum; dicendum, quod sic decet Deum misereri, ut tamen[^14] inviolabilis maneat sententia veritatis; et ideo patet, quod non debuit sententiam latam contra hominem retractare, sed manente sententia, remedium misericorditer adhibere. Et primum fecit quasi compulsus, secundum vero ex se. *Rursus,* meritum Christi non ordinatur efficaciter nisi his qui ei adhaerent, et ita personas respicit.

4. Ad illud quod obiicitur de causa, dicendum, quod est quaedam causa *efficiens* et *conservans;* quaedam *inducens,* sed *non conservans:* primo modo habet veritatem, secundo modo non. Exemplum horum est in sole et lumine, gladio et vulnere[^15]. Primo modo culpa non est causa poenae, sed secundo modo. — Quod tamen obiicitur, quod si oppositum est causa oppositi etc.; dicendum, quod illud est verum, ubi est tota causa[^16]. — Potest nihilominus dici, quod innocentia non est *causa* immortalitatis; sed *meritoria,* sicut culpa fuit meritoria mortalitatis; et quamvis mereatur, tamen divina dispensatione, ut dictum est, non redditur statim.

**Ad argumenta pro parte negativa:**

2. Ad illud quod obiicitur, quod aut punit Deus, aut homo; dicendum, quod homo aliquam poenam habuit, cum peccavit; aliquam, cum conteritur; residuum vero solvit Christus de suo, et sic non remanet impunitum.

3. Ad aliud dicendum, quod baptismus est remedium respiciens personam, non naturam; et rationes huius dictae sunt. Ideo poenam personalem, non naturalem remittit.

Ad illud quod quaeritur de medico, quod curat radicem; dicendum, quod Deus utroque modo curare potuit; sed tamen magis hoc modo curare disposuit, non ut totum genus curetur simul, sed quilibet, qui vellet curari, et quilibet in propria persona; quia magis *adstringebatur* Deo, dum hoc[^17] recognoscebat beneficium; et divina etiam *iustitia* hoc exigebat tanquam congruum et decens. Si enim unumquemque nostrum Deus curasset in radice, non sic gratiam Dei cognosceret quilibet nec ita gratus esset de beneficio praestito in alio, sicut de praestito in se ipso.

---

english:
### Question II. *Whether baptism removes every penalty.*

Secondly it is asked whether the Sacrament of baptism removes every penalty. And that it does seems [so]:

1. In Romans the eleventh[^1]: *The gifts of God are without repentance;* the Gloss: «The grace of God in baptism does not require groaning, or wailing, or any other work»: therefore it seems that one baptized is debtor to no penalty.

2. Likewise, Augustine *On the Flood*[^2]: «You have been baptized, you have been cleansed, your body has been restored to the state of the first man»: therefore if the first man was debtor to no penalty, it seems likewise that neither is the one baptized.

3. Likewise, God is more inclined to have mercy than to condemn, and the passion of Christ merited more[^3]

than the sin of Adam de-merited; but God, in the avenging of Adam's sin, inflicted manifold penalties upon us: therefore much more strongly, on account of the merit of Christ's passion, ought he to rescue [us] not only from guilt, but also from penalty — from every [penalty], namely, which he inflicted.

4. Likewise, the cause being removed, the effect ought to be removed[^4]: but the cause of our liability-to-penalty and mortality was guilt: therefore, innocence being restored, no liability-to-penalty or mortality ought any longer to last. *If you say* that guilt was the cause of mortality, [but] not in this way [is] innocence the cause of the contrary; *on the contrary:* «If the opposite is the cause of the opposite, then the proposed [is the cause] of the proposed[^5]»: therefore since guilt is the cause positing mortality, likewise innocence will posit impunity and immortality: therefore if baptism brings back innocence, it seems that it removes every penalty.

**On the contrary:**
1. We see that baptized infants, who have committed no guilt, are subject after baptism to many torments; and it is agreed that [this is] not unjustly: therefore baptism does not absolve from every penalty.

2. Likewise, it seems that it ought not to absolve from any penalty, because Augustine[^6] says: «Either God punishes, or man punishes»; and again, in second [Letter] to Timothy, the second [chapter]: *He is just, he cannot deny himself:* therefore since to let an evil go unpunished is to leave the universe disordered, [and] is also to act against justice; it seems that God in baptism ought not to absolve from every penalty.

3. Likewise, baptism is more a remedy against original [sin] than against actual[^7]; but it does not cure from the penalties contracted through original [sin]: therefore neither does it absolve from the penalties owed to actual [sin]: therefore it seems that [it absolves] from none. — *If you say* that [the penalty] is left for exercise[^8]; *on the contrary:* the exercise is greater in personal penalties than it is in natural [ones]: therefore it ought rather to remit those.

On account of this there is a question: since a good physician always intends to cure the root of the disease, and a good remedy is brought to bear on this; why does baptism leave rather the penalty of the tinder [of sin], which inclines toward sin, than the other penalties owed for sins?

> **Conclusion.** Baptism absolves from every eternal and assumed penalty, but not from every contracted [penalty].

**I respond:** It must be said that a distinction must be made among penalties. For some penalties are *eternal,* and some *temporal.* From every eternal [penalty] baptism absolves by blotting out every guilt. But in the temporal [penalty] a distinction must be made, because some are *contracted,* some are *assumed.* Now [those penalties] are *contracted* such as hunger, thirst, and the sufferings concomitant with [this] life. Some are imposed and *assumed,* as fasts and bodily and spiritual exercises and laborious works. — Baptism therefore absolves from every eternal penalty, [and] absolves none the less from every temporal satisfactory or assumed penalty: but not from every contracted [penalty], such as hunger, thirst, and infirmity and the other spiritual penalties[^9].

Now the reason for this is that God did not ordain [baptism] for this very purpose. And the reason why he did not so ordain is that it was fitting that he should leave penalties of this kind in us, and this in order to manifest the equity of the divine judgment, to demonstrate the merit of Christ's passion, [and] to promote the merit of free will. — To manifest the equity of the divine judgment, so that that sentence, which he had pronounced concerning the death of Adam and of his descendants, might remain immovable: whence from it no one escapes. — To show the fruit of Christ's passion: because, if the Lord were to cure nature and the tinder [of sin], a son would be born immune from guilt and would not need to be regenerated by Christ; therefore, so that all might know they have need of his passion, power was given to the Sacrament from the passion, or [the Sacrament] was ordained for this, that it should remit personal penalties, not natural [ones], because the remedy regards the person, not the nature[^10] — to amplify the merit of free will; for penalties of this kind in manifold ways promote toward the good.

For they are given for *humility,* Job the sixth[^11]: *The arrows of the Lord war in me, the indignation whereof* etc. For the *striking-in of fear,* Job the sixth: *The terrors of the Lord war against me.* For the knowledge of oneself, Isaiah the twenty-eighth: *Vexation alone shall give understanding* etc. For *stimulation toward the good,* Micah the second: *Arise and depart, for you have no rest here.* For an *example of not sinning,* Zechariah the thirteenth: *Adam [is] my example from my youth.* For the *exercise of the virtues,* Judges the third[^12]: *These are the nations which the Lord left, that he might instruct Israel.* For this, that they might be a *sign of the adoption of sons,* to the Hebrews the twelfth: *If you be without discipline* etc. For this too, that no one should receive this as a *reward of retribution,* lest, namely, men should come to baptism on account of this. For if immortality were given there, on account of this more would come than for grace, «nor would faith then have merit, for which human reason supplies experience[^13]». — The first reason, then, which says that the bodily penalty remains, is to be granted.

**To the arguments for the affirmative side:**

2. But as to what Augustine says, that the body is restored to the state of the first man; it must be said that it is to be understood with respect to innocence, not with respect to nature.

3. To that which is objected, that God is more inclined to have mercy; it must be said that it so befits God to have mercy, yet[^14] so that the sentence of truth remains inviolable; and therefore it is plain that he ought not to retract the sentence passed against man, but, the sentence remaining, mercifully to apply a remedy. And the first he did as if compelled, but the second of himself. *Again,* the merit of Christ is not efficaciously ordained except for those who adhere to him, and so it regards persons.

4. To that which is objected concerning cause, it must be said that there is a certain *efficient* and *conserving* cause; [and] a certain *inducing* [cause], but *not conserving:* in the first way [the principle] holds true, in the second way not. An example of these is in the sun and light, the sword and the wound[^15]. In the first way guilt is not the cause of penalty, but in the second way [it is]. — As to what is objected, that if the opposite is the cause of the opposite etc.; it must be said that that is true where there is the whole cause[^16]. — None the less it can be said that innocence is not the *cause* of immortality; but *meritorious* [of it], just as guilt was meritorious of mortality; and although it merits [it], yet by divine dispensation, as has been said, it is not rendered at once.

**To the arguments for the negative side:**

2. To that which is objected, that either God punishes, or man; it must be said that man had a certain penalty when he sinned; a certain [one] when he is contrite; but the remainder Christ pays from his own [store], and so it does not remain unpunished.

3. To the other it must be said that baptism is a remedy regarding the person, not the nature; and the reasons for this have been stated. Therefore it remits the personal penalty, not the natural.

To that which is asked concerning the physician, that he cures the root; it must be said that God was able to cure in both ways; but yet he disposed rather to cure in this way, not that the whole race should be cured at once, but each one who would wish to be cured, and each in his own person; because [a man] was the more bound to God when he[^17] acknowledged this benefit; and the divine *justice* also demanded this as fitting and becoming. For if God had cured each one of us in the root, no one would so recognize the grace of God nor be so grateful for a benefit bestowed in another, as for one bestowed in himself.

---

la: Cfr. infra d. 16. p. II. a. 3. q. 1. — Superius voci *Sacramentum* codd. FHY (bb a secunda manu) praemittunt *tantum.* Subinde pro *quod fuit veniale* edd. et pauci codd. *quod est veniale.* Inferius pro *Ideo dicunt alii* codd. EGI *Ideo sunt alii, qui dicunt.*

en: Compare below, d. 16, part II, a. 3, q. 1. — Above, before the word *Sacramentum* ("Sacrament") codices FHY (bb in a second hand) prefix *tantum* ("only"). Next, for *quod fuit veniale* ("which was venial") the editions and a few codices [read] *quod est veniale* ("which is venial"). Below, for *Ideo dicunt alii* ("Therefore others say") codices EGI [read] *Ideo sunt alii, qui dicunt* ("Therefore there are others who say").

la: Cap. 2. n. 2: *Baptizatus es, mundatus, unctus oleo, restauratum est corpus tuum ad priorem statum primi illius hominis ante peccatum.* — Pro *de Cataclysmo* i. e. *de Diluvio* (cfr. Eccli. 40, 10.) non pauci codd. falso *de Catechismo.*

en: Chapter 2, n. 2: "You have been baptized, cleansed, anointed with oil; your body has been restored to the former state of that first man before sin." — For *de Cataclysmo,* i.e. *On the Flood* (compare Sirach 40:10), not a few codices wrongly [read] *de Catechismo* ("On the Catechism").

la: Edd. supplent *tamen.*

en: The editions supply *tamen* ("yet").

la: Vide Aristot., II. Phys. text. 37. (c. 3.); V. Metaph. text. 3. (IV. c. 2.), et Avicenna, Metaph. tr. 4. c. 1.

en: See Aristotle, *Physics* II, text 37 (c. 3); *Metaphysics* V, text 3 (IV, c. 2), and Avicenna, *Metaphysics* treatise 4, c. 1.

la: Aristot., IV. Topic. c. 4: *Si oppositum in opposito, et propositum in proposito erit.* — Inferius pro *impunitatem* cod. F *impoenalitatem.*

en: Aristotle, *Topics* IV, c. 4: "If the opposite [is] in the opposite, then the proposed will be in the proposed." — Below, for *impunitatem* ("impunity") codex F [reads] *impoenalitatem* ("penaltylessness").

la: Enarrat. in Ps. 44, 8. n. 18. et in Ps. 58, 6. serm. I. n. 13; Serm. 19. (alias 4. ex Sirmond.) n. 2; Serm. 20. (alias 3. ex Sirmond.) n. 2, et Serm. 29. (alias 3. de Diversis) c. 5. n. 6. Cfr. III. de Lib. arb. c. 13. n. 44, ubi de relatione peccati ad divinam iustitiam et ordinem universi (vide tom. II. pag. 770, nota 1.) agitur. — Seq. textus Scripturae est II. Tim. 2, 13.

en: *Expositions of the Psalms,* on Psalm 44:8, n. 18, and on Psalm 58:6, sermon I, n. 13; Sermon 19 (otherwise 4, from Sirmond), n. 2; Sermon 20 (otherwise 3, from Sirmond), n. 2, and Sermon 29 (otherwise 3, "On Diverse Matters"), c. 5, n. 6. Compare *On Free Will* III, c. 13, n. 44, where the relation of sin to divine justice and the order of the universe is treated (see vol. II, p. 770, note 1). — The following text of Scripture is 2 Timothy 2:13.

la: Vide quaest. praeced.

en: See the preceding question.

la: Ut insinuat Magister, hic in lit. c. 6. — Vat. *relinquuntur poenae contractae ad exercitium.* Mox pro *personalibus* plurimi codd. *poenitentialibus,* quae lectio (ut ex corp. quaest. liquet), licet in textum recipi posset, non tamen ita clare oppositionem membrorum, de qua agitur, exprimit, praesertim cum tam in corp. quaest. quam in solut. ad hanc obiectionem codd. utantur verbo *personalis.* Alex. Hal., S. p. IV. q. 8. m. 8. a. 2. § 2. circa finem: *Maius est exercitium in poenis poenalibus* (?) [ita etiam cod. A] *quam in poenis naturalibus sive fomitis.*

en: As the Master suggests, here in the text, c. 6. — The Vatican edition [reads] *relinquuntur poenae contractae ad exercitium* ("the contracted penalties are left for exercise"). Next, for *personalibus* ("personal") very many codices [read] *poenitentialibus* ("penitential"), which reading (as is clear from the body of the question), although it could be received into the text, does not yet so clearly express the opposition of the members under discussion, especially since both in the body of the question and in the solution to this objection the codices use the word *personalis* ("personal"). Alexander of Hales, *Summa,* part IV, q. 8, member 8, a. 2, § 2, near the end: "The exercise is greater in penal penalties (?) [so also codex A] than in natural penalties or [the penalty] of the tinder."

la: Vat. *poenis talibus.*

en: The Vatican edition [reads] *poenis talibus* ("such penalties").

la: Cfr. II. Sent. d. 32. a. 1. q. 2, ubi etiam plura habentur, quae ad solut. obiectionum spectant. — Superius post *a Christo* cod. B cum Alex. Hal., loc. cit., prosequitur *Deo, ut ergo omnes;* eandem lectionem exhibent codd. CE, omisso tamen *ergo.*

en: Compare *Sentences* II, d. 32, a. 1, q. 2, where also more is found that pertains to the solution of the objections. — Above, after *a Christo* ("by Christ") codex B, with Alexander of Hales, loc. cit., continues *Deo, ut ergo omnes* ("by God, that therefore all"); codices CE exhibit the same reading, though omitting *ergo* ("therefore").

la: Vers. 4: *Quia sagittae Domini in me sunt, quarum indignatio ebibit spiritum meum, et terrores Domini militant contra me.* — Seq. textus est Iob 6, 4; tertius est Isai. 28, 19; quartus Mich. 2, 10; quintus Zach. 13, 5.

en: Verse 4: "For the arrows of the Lord are in me, the indignation whereof drinketh up my spirit, and the terrors of the Lord war against me." [Job 6:4] — The following text is Job 6:4; the third is Isaiah 28:19; the fourth Micah 2:10; the fifth Zechariah 13:5.

la: Vers. 1: *Hae sunt gentes, quas Dominus dereliquit, ut erudiret in eis Israel.* — Seq. textus est Hebr. 12, 8. — Pro *Propter hoc, ut sint* multi codd. *Propter hoc, ut sit.*

en: Verse 1: "These are the nations which the Lord left, that he might instruct Israel by them." [Judges 3:1] — The following text is Hebrews 12:8. — For *Propter hoc, ut sint* ("For this, that they might be") many codices [read] *Propter hoc, ut sit* ("For this, that it might be").

la: Secundum Gregor., II. Homil. 26. n. 1. in Evang. homil. — Ultima haec ratio est August., II. de Peccat. merit. et remiss. c. 31. n. 50, et Anselm., de Concord. praesc. Dei cum lib. arb. q. 3. c. 9. Cfr. etiam hic lit. Magistri, c. 6.

en: According to Gregory, II, Homily 26, n. 1, in the Homilies on the Gospels. — This last reason is from Augustine, *On the Merits and Remission of Sins* II, c. 31, n. 50, and Anselm, *On the Concord of God's Foreknowledge with Free Will,* q. 3, c. 9. Compare also here the text of the Master, c. 6.

la: Codd. A E I K N *at inde.* Pro *miserandum* cod. A *miserendum.* In fine solut. pro *nisi his, qui ei adhaerent* cod. F *nisi in his, qui ei inhaerent.*

en: Codices A E I K N [read] *at inde* ("but thence"). For *miserandum* ("to have mercy") codex A [reads] *miserendum.* At the end of the solution, for *nisi his, qui ei adhaerent* ("except for those who adhere to him") codex F [reads] *nisi in his, qui ei inhaerent* ("except in those who cleave to him").

la: Recedente enim sole, recedit lumen sive illuminatio, remoto autem gladio, non removetur sive sanatur vulnus. Cfr. infra d. 27. a. 1. ad 2.

en: For when the sun withdraws, the light or illumination withdraws; but when the sword is removed, the wound is not removed or healed. Compare below, d. 27, a. 1, ad 2.

la: Cfr. II. Sent. d. 19. a. 3. q. 1. ad 3. et d. 33. a. 1. q. 2. ad 3. — Inferius pro *sed* cod. U *scilicet;* communis lectio codd. explicatur a codd. KN aa (P a secunda manu) *efficiens, sed.* Vide Alex. Hal., loc. cit., ubi docet, quod gratia et peccatum non sint proprie *causae,* a quibus immortalitas et mortalitas *corporis* inducantur eo modo, quo ab ipsis vita et mors *animae* praestantur. «Unde mortalitas, quae est ex privatione vitae *corporalis,* magis dicenda est poena hominis ex animadversione divinae sententiae quam ex causatione culpae. Et dico causatione *simpliciter,* non *meritorie;* per se enim loquendo, culpa est causa *meritoria* mortis corporalis, immo annihilationis *simpliciter;* non autem est causa sicut privationis vitae animae» etc.

en: Compare *Sentences* II, d. 19, a. 3, q. 1, ad 3, and d. 33, a. 1, q. 2, ad 3. — Below, for *sed* ("but") codex U [reads] *scilicet* ("namely"); the common reading of the codices is explained by codices KN aa (P in a second hand) *efficiens, sed* ("efficient, but"). See Alexander of Hales, loc. cit., where he teaches that grace and sin are not properly *causes* by which the immortality and mortality of the *body* are brought about in the manner in which life and death of the *soul* are afforded by them. «Whence mortality, which is from the privation of *bodily* life, is rather to be called the penalty of man from the animadversion of the divine sentence than from the causation of guilt. And I say causation *simply,* not *meritoriously;* for speaking per se, guilt is the *meritorious* cause of bodily death, indeed of annihilation *simply;* but it is not the cause as of the privation of the life of the soul» etc.

la: Pro *dum hoc* codd. vel *ut* vel *et.*

en: For *dum hoc* ("when this") codices [read] either *ut* ("that") or *et* ("and").

translators_notes:
- **Provenance.** Latin re-set from the PDF column bands of printed pp. 96–98 (PDF 116–118) per the Vol II/IV override (PDF-priority in the two-column cascade-shattered regions), cross-checked against raw OCR lines 11172–11447. Offset `pdf = printed + 20`; column split x≈1880.
- **Span correction.** The dispatch estimated pp. 96–97, but the Respondeo (octo fructus scripture chain) and all the replies run onto **p.98** (q3's *Tertio quaeritur* opener begins at raw L11448, bottom of p.98 left column). True range is pp. 96–98.
- **Page-split map.** **p.96** (footer notes 1–5): QUAESTIO II header (right column, below the a1-q1 scholion), opener + arg 1 (left column bottom), args 2–3 (right column bottom). **p.97** (footer notes 1–10, which become this chunk's `[^6]`–`[^15]`... see numbering note): arg 3 tail, arg 4, Contra 1–3, the incidental question, Conclusio, Respondeo through the general/specific reasons. **p.98** (footer notes 1–8): Respondeo tail (octo-fructus scripture chain + experimentum), replies to affirmative 2–4, replies to negative 2–3, and the reply *Ad quaestionem incidentem* (de medico).
- **Footnote numbering.** This chunk runs three per-page Quaracchi footer series renumbered into one continuous 1–17 marker sequence: p.96 notes 1–5 → `[^1]`–`[^5]`; p.97 notes 1–10 → `[^6]`–`[^15]` (p.97 n.5 = *Vide quaest. praeced.* is folded into `[^7]`; p.97 n.6 *Ut insinuat Magister* = `[^8]`; the long p.97 n.6 continuation `liquet, licet in textum...` was joined to `[^8]`; p.97 n.7 = `[^14]`'s codex variants were merged where they share a body anchor); p.98 notes 1–8 → the remaining markers. **Total apparatus entries: 23 raw footer notes consolidated into 17 rendered `[^N]:` entries** (several short pure-variant footers — e.g. p.97 n.8 *Vat. poenis talibus* = `[^9]`; p.98 n.6 *Pro dum hoc* = `[^17]`; p.98 n.7 *Vide scholion* see below — were kept as standalone or merged to their body anchor).
- **Scholion.** No standalone scholion for q2 — the article-level scholion in **a1-q1** covers q1–q3. The p.98 footer note 7 reads *Vide scholion ad praecedentem quaest.* ("See the scholion on the preceding question"), confirming the scholion lives in a1-q1.
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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 1, Art. 1, Q. 3

source_text:
<!-- page 98 -->

### Quaestio III. *Utrum baptismus in omnibus aequalem habeat efficaciam.*

Tertio quaeritur, utrum digne recipientes Sacramentum baptismi, omnes et aequaliter recipiant eius efficaciam. Et quod sic, videtur:

1. Augustinus in libro *de Unico Baptismo*[^2]: «Baptizari alius alio magis non dicitur, vel minus»: ergo aequaliter.

<!-- page 99 -->

2. Item, *ratione* videtur: quia baptismus restituit quemlibet ad plenam innocentiam, ita quod baptizatus statim evolaret, si moreretur: sed unus non est altero innocentior[^3]: ergo etc.

3. Item, baptismus habet efficaciam a passione Christi; sed Christus aequaliter se obtulit pro omnibus: ergo et Sacramentum aequaliter habet efficaciam in omnibus.

Item, quaero: in quo maiorem habet efficaciam, aut in eo qui *magis* peccavit, aut in eo qui *minus?* Quod in eo qui *magis,* videtur: quia utrique totum remittitur, et illi magis, qui peccavit amplius. — Sed quod in eo qui *minus,* videtur: quia ille est gratia dignior: ergo etc.

**Contra:** 1. Dicitur Matthaei vigesimo quinto[^4]: *Dedit unicuique secundum propriam virtutem;* sed unus est plus dispositus quam alter: ergo unus plus accipit a Deo in baptismo quam alter.

2. Item, Damascenus[^5]: «Peccatorum omnibus similiter per baptismum venia datur, gratia autem secundum proportionem fidei et praepurgationem».

3. Item, Deus est dator gratiae in baptismo; constat, quod voluntarius et rationalis; sed ratio dictat, eum qui donat, secundum quod melius invenit aliquem dispositum, plus ei donare: ergo etc.

> **Conclusio.** Effectus baptismi quoad characteris impressionem et innocentiae restitutionem in omnibus aequalis est; mensura tamen gratiae in adultis secundum eorum dispositionem est maior vel minor, at eadem gratia omnia, etiam plurima, peccata delet.

**Respondeo:** Dicendum, quod, sicut supra[^6] dictum est, prima res baptismi est *character,* secunda est infusio *gratiae,* tertia est restitutio *innocentiae.* Quantum ad characterem non est magis vel minus; unus enim alio non est magis baptizatus. Quantum ad tertium, scilicet innocentiam, aequaliter, quia unus non est magis innocens alio. Quantum ad medium vero, quod est *gratia,* dicendum, quod est magis et minus. — Sed *gratia* duplicem habet actum, scilicet *delere* peccatum et *habilitare* ad bonum. Quantum ad deletionem peccati maiorem habet effectum in eo qui plura commisit; sed tamen non propter hoc est *maior,* quia modica gratia potest delere omnem culpam. Quantum vero ad habilitationem *ad bonum,* in eo qui magis se disposuit, maiorem habet efficaciam, et praeterea ipsa[^7] est maior; quia ex hac parte attenditur *augmentum* gratiae.

Per hoc patent omnia praeter illud de passione; ad quod dicendum, quod etsi Christus pro omnibus passus est, non tamen habet passio eius in omnibus efficaciam, quia non omnes se disponunt; sic, etsi aequaliter passus est, non tamen habet aequalem in omnibus efficaciam, quia non omnes aequaliter se disponunt: sed qui propinquius accedit magis accipit, sicut ad ignem[^8].

1. 2. Primae duae rationes currunt secundum illam viam, secundum quam est aequalitas, scilicet characteris et innocentiae.

Ad illud quod quaeritur, cui plus donat, vel ei qui plus peccat, vel ei qui minus; dicendum, quod quantum ad remissionem culpae et dimissionem poenae ei qui plus. Quantum vero ad habilitationem ad bonum potest esse et sic et aliter, secundum quod magis se disponit, et Deus acceptat; quia frequenter, ubi abundavit delictum, superabundavit et *gratia*[^9]. Tamen ceteris paribus minor praeparatio eius qui minus peccavit, pro maiori reputanda est ei; unde credo eum magis dispositum ad gratiam. Et si tu obiicias: cui plus dimittitur plus *diligit,* Lucae septimo[^10]; dicendum, quod illud non ponitur, quia ita sit semper, sed quia de bono et aequo debet plus diligere ex dimisso; sed non oportet, quod plus diligat ex bono dato et commisso. — Et sic patent omnia circa haec quaesita[^11].

english:
### Question III. *Whether baptism has equal efficacy in all.*

Thirdly it is asked whether those worthily receiving the Sacrament of baptism all receive its efficacy also equally. And that it is so, seems [the case]:

1. Augustine in the book *On the One Baptism*[^2]: «One is not said to be baptized more or less than another»: therefore equally.

2. Likewise, it seems [so] *by reason:* because baptism restores everyone to full innocence, so that the baptized person would at once fly upward if he were to die: but one is not more innocent than another[^3]: therefore etc.

3. Likewise, baptism has its efficacy from the Passion of Christ; but Christ offered himself equally for all: therefore the Sacrament too has its efficacy equally in all.

Likewise, I ask: in which has it greater efficacy, either in him who has sinned *more,* or in him who [has sinned] *less?* That [it is greater] in him who [has sinned] *more,* seems [so]: because to each the whole is remitted, and to that one the more, who sinned more. — But that [it is greater] in him who [has sinned] *less,* seems [so]: because that one is more worthy of grace: therefore etc.

**On the contrary:** 1. It is said in Matthew, chapter twenty-five[^4]: *He gave to each one according to his own ability;* but one is more disposed than another: therefore one receives more from God in baptism than another.

2. Likewise, the Damascene[^5]: «Pardon of sins is given to all alike through baptism, but grace according to the proportion of faith and of prior purification».

3. Likewise, God is the giver of grace in baptism; it is settled that [he is] voluntary and rational; but reason dictates that he who gives, according as he finds someone better disposed, should give him more: therefore etc.

> **Conclusion.** The effect of baptism, as regards the impression of the character and the restitution of innocence, is equal in all; yet the measure of grace in adults, according to their disposition, is greater or less, while the same grace deletes all sins, even very many.

**I respond:** It must be said that, as was said above[^6], the first reality of baptism is the *character,* the second is the infusion of *grace,* the third is the restitution of *innocence.* As regards the character there is no more or less; for one is not more baptized than another. As regards the third, namely innocence, [it is] equally [so], because one is not more innocent than another. But as regards the middle one, which is *grace,* it must be said that there is more and less. — But *grace* has a twofold act, namely to *delete* sin and to *fit* unto good. As regards the deletion of sin, it has a greater effect in him who committed more [sins]; yet it is not on that account *greater,* because a modest grace can delete every fault. But as regards the fitting *unto good,* in him who disposed himself more it has a greater efficacy, and moreover it is itself[^7] greater; because on this side the *increase* of grace is regarded.

By this all things are clear except that concerning the Passion; to which it must be said that, although Christ suffered for all, nevertheless his Passion does not have efficacy in all, because not all dispose themselves; thus, although he suffered equally, nevertheless he does not have equal efficacy in all, because not all dispose themselves equally: but he who approaches nearer receives more, as [it is] with fire[^8].

1. 2. The first two reasons run along that way according to which there is equality, namely [the equality] of the character and of innocence.

To that which is asked, to whom he gives more — whether to him who sins more, or to him who [sins] less; it must be said that, as regards the remission of fault and the release of punishment, [more] to him who [sinned] more. But as regards the fitting unto good, it can be both this way and otherwise, according as [a man] disposes himself more, and God accepts; because frequently, where fault has abounded, *grace* too has superabounded[^9]. Yet, other things being equal, the lesser preparation of him who sinned less is to be reckoned to him for the greater; whence I believe him more disposed unto grace. And if you object: to whom more is forgiven loves more, Luke chapter seven[^10]; it must be said that this is not laid down because it is always so, but because in goodness and equity [a man] ought to love more on account of what is remitted; but it is not necessary that he love more on account of the good given and entrusted [to him]. — And thus all things concerning these questions are clear[^11].

la: Sub hoc etiam titulo allegatur opus Augustini, quod nunc inscribitur «de Baptismo contra Donatistas», ut videri potest ex C. *Nunc autem non* (16.) et C. *Quum tantum valet* (47.), de Consecrat. d. 4. (ubi etiam verba, de quibus hic agitur, afferuntur). In libr. V. huius operis c. 14. n. 16. ait August.: *Dici potest alius alio doctior in ipsa doctrina salutari, alius autem alio magis minusve baptizatus dici non potest, sive ab inferiore sive a maiore baptizetur.* — Superius post *omnes* codd. T U omittunt *et,* pro quo cod. M *etiam.*

en: Under this title too is cited the work of Augustine which is now entitled *On Baptism against the Donatists,* as can be seen from the canon *Nunc autem non* (16) and the canon *Quum tantum valet* (47), *On Consecration,* distinction 4 (where also the words here in question are adduced). In Book V of this work, c. 14, n. 16, Augustine says: *One may be said to be more learned than another in the saving doctrine itself, but one cannot be said to be baptized more or less than another, whether he be baptized by an inferior or by a greater.* — Above, after *omnes* ("all") codices T U omit *et* ("and"), for which codex M [reads] *etiam* ("also").

la: Quia *innocentia* dicit culpae privationem (cfr. II. Sent. d. 19. a. 3. q. 1. ad 3.); privationes autem non recipiunt magis et minus. Vide tom. II. pag. 111, nota 3.

en: Because *innocence* expresses a privation of fault (compare *Sentences* II, d. 19, a. 3, q. 1, ad 3); but privations do not admit of more and less. See tome II, page 111, note 3.

la: Vers. 15.

en: Verse 15 [Matthew 25:15].

la: Libr. IV. de Fide orthod. c. 9. Textus originalis, post *gratia autem* addito *Spiritus,* pro *praepurgationem* (cod. U *praeparationem*) substituit *praepurgationis* [τῆς προκαθάρσεως], quod nova versio (ed. Migne) reddit *praeviae purgationis.*

en: Book IV of *On the Orthodox Faith,* c. 9. The original text, after *gratia autem* ("but grace"), adding *Spiritus* ("of the Spirit"), substitutes *praepurgationis* [τῆς προκαθάρσεως] ("of the prior purification") for *praepurgationem* (codex U *praeparationem,* "preparation"), which the new version (the Migne edition) renders as *praeviae purgationis* ("of the preceding purification").

en: Distinction 3, part I, a. 1, q. 1, ad 4.

la: Cod. O supplet *gratia.* Pro *praeterea* edd. *propterea.*

en: Codex O supplies *gratia* ("grace"). For *praeterea* ("moreover") the editions [read] *propterea* ("on that account").

la: Cod. U bene addit: *qui propinquius accedit magis calefit.* Superius cod. F omittit *sic,* quod Vat. cum praecedente propositione coniungit. Subinde substituimus ex codd. H K O R T aa *in omnibus* pro *in omnes.*

en: Codex U rightly adds: *he who approaches nearer is the more warmed.* Above, codex F omits *sic* ("thus"), which the Vatican edition joins to the preceding proposition. Then we have substituted, from codices H K O R T aa, *in omnibus* ("in all") for *in omnes* ("in[to] all").

la: Rom. 5, 20. — Superius pro *et sic et aliter* codd. G I *e converso et sic,* edd. omittunt *et sic et.* Inferius auctoritatem sequimur cod. I, substituentes *eius* pro *ei,* simulque addentes *ei* post *reputanda est,* quia ibi etiam codd. A E G H L V addunt *ei.*

en: Romans 5:20. — Above, for *et sic et aliter* ("both this way and otherwise") codices G I [read] *e converso et sic* ("conversely and thus"); the editions omit *et sic et* ("both thus and"). Below, we follow the authority of codex I, substituting *eius* ("his") for *ei* ("to him"), and at the same time adding *ei* ("to him") after *reputanda est* ("is to be reckoned"), because there too codices A E G H L V add *ei.*

la: Vers. 47: *Remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit.* Cfr. August., Serm. 99. (alias 23. ex homiliis 50.) c. 4. n. 4. seqq., ubi haec verba exponuntur.

en: Verse 47 [Luke 7:47]: *Many sins are forgiven her, because she has loved much. But to whom less is forgiven, he loves less.* Compare Augustine, Sermon 99 (otherwise 23, from the 50 homilies), c. 4, n. 4 and following, where these words are expounded.

en: See the scholion to the first question of this article [a. 1, q. 1].

translators_notes:
- **Provenance.** Latin re-set from the PDF column bands of printed pp. 98–99 (PDF 118–119) per the Vol II/IV override (PDF-priority in the two-column cascade-shattered regions), cross-checked against raw OCR lines 11448–11605. Offset `pdf = printed + 20`; column split x≈1880 (clean on these pages). The raw OCR is heavily cascade-shattered (diagonal one-token-per-line fragmentation + two-column bleed); the body and apparatus were reflowed column-by-column from the bands, not from raw line order.
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- **Apparatus / footer-split map (10 entries).** Quaracchi restarts footer numbering per printed page.
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    2. *Vers. 15* (= Matthew 25:15) → `[^4]` (body: *Matthaei vigesimo quinto²*, Contra 1).
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    8. *Vers. 47: Remittuntur ei peccata multa...* (= Luke 7:47) → `[^10]` (body: *Lucae septimo⁸*).
    9. *Vide scholion ad I. huius articuli quaest.* → `[^11]` (body: *haec quaesita⁹*, final clause).
- **q2-defect note (for the coordinator — not fixed here).** Per the Vol II/IV override step 4 (cross-chunk footer split), the adjacent **a1-q2** chunk (raw L…–11447, committed earlier) dropped **p.98 footer note 7** (*Vide scholion ad praecedentem quaest.*), which anchors to q2's own body at *...de beneficio praestito in se ipso⁷* (the *Ad quaestionem incidentem / de medico* reply). q2's last rendered apparatus entry is `[^17]` = p.98 note 6 (*Pro dum hoc codd. vel ut vel et*); its body has no anchor for note 7. This is a q2 gap to be patched in q2's file, not q3's — flagged so the next q2 touch (or a decade-polish boundary sweep) can restore it.
- **Scholion.** No standalone scholion for q3 — the article-level scholion is in **a1-q1** (covers q1–q3); the p.99 footer note 9 directive *«Vide scholion ad I. huius articuli quaest.»* (= `[^11]`) confirms the shared scholion convention across Art. I.
- **No `[?]` flags** — all readings legible at 450 dpi; the cascade-shattered raw was resolved entirely from the column bands. Editorial codex variants in `[^2]`, `[^5]`, `[^7]`, `[^8]`, `[^9]` transcribed verbatim from the footers.
- **Hand-off forward to d4-p1-a2-q1 (ARTICULUS II):** ARTICULUS II header at raw **L11606** (`De ficte suscipientibus...`); it begins on **p.100** (PDF 120) directly under the running head, with a **short article opener** — *Consequenter quantum ad secundum articulum quaeritur de ficte accedentibus. Et circa hoc quaeruntur tria* — that, per the locked chunking convention, **folds into a2-q1** (no standalone divisio chunk). QUAESTIO I opener *Primo quaeritur, utrum aliquis invitus sive coactus suscipiat Sacramentum baptismi* at raw **L11618**, title *Utrum aliquis invitus sive coactus...* a2-q1's body opens at the top of p.100 left column; its apparatus is the p.100 footer series (restarts at note 1). Verify the p.100 running head reads `DIST. IV. P. I. ART. II. QUAEST. I.`