Dist. 1, Part 2, Art. 1, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/1/q/bon-sent-IV-d1-p2-a1-q2
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### Question II. *Whether for the remission of original [sin] faith alone would suffice.*

Secondly it is asked whether for the remission of original [sin] faith alone would suffice. And that it would, seems to be the case:

1. From the word of Gregory, which is placed in the text [of Lombard]: « For little children faith alone [suffices] ».

2. Likewise, Hugh of Saint Victor says that « in the time of the law of nature there were not any Sacraments under precept »; therefore without any [of them] a man could be saved; but no one could be saved without the remission of original [sin]: therefore the remission of original [sin] could come about without any exterior Sacrament, by faith alone.

3. Likewise, if in that time the Sacraments had all their power from faith: then faith alone accomplished as much as faith together with those Sacraments: therefore it seems that by the faith of the parents alone they could be saved.

**On the contrary:**

1. If faith alone sufficed for little children at that time, and now does not suffice, nor did it suffice in the time of circumcision: then it seems that faith was then of greater power than afterward: therefore it seems that afterward [the condition] was of worse standing. But afterward [the condition] was not of worse standing: therefore if afterward it would not suffice, neither would it before.

2. Likewise, if faith alone sufficed, then a little child could be saved in any state: since therefore nothing would need to be done about the body of the boy, it seems that he could be justified in the mother's womb.

3. Likewise, it seems that a little child could not die without remedy, the parents being faithful; but now it is not so, indeed they can [die] and are hindered

even after being born: therefore they are of worse standing in the state of grace than in the state of nature.

### Conclusion

> For the remission of the sin of original [guilt] in little children at that time a profession of faith sufficed, in whatever way it was made, whether by sign, or by word, or by an act of the heart, provided it was made by the parents with respect to the little child.

**I respond:** On this there is a twofold opinion, when it is said that the faith of the parents was a remedy for the little child.

Some say that [it was] not faith — [as] a habit, but by reason of the act and movement, that is, of the profession, and not of any profession whatever but of that by which they professed that the little child was to be cared for by him whom they were awaiting. And concerning this profession some say that it was necessary that the profession be made not only by an act of the mind or of the mouth, but also in a visible sign, as for instance in an offering or in a sacrifice or a tithing, or some other sign; since the Church of the faithful always had some signs, in which the faithful were gathered and professed their faith in deed. Hence Augustine against Faustus: « Into no name of religion, whether true or false, could men be brought together unless they were united by the fellowship of some signs, as it were of visible Sacraments ». Hence they say that there was some sign together with faith. And when Gregory says « faith alone » he understands: the faith of the parents without the consent or faith of the little child. — But this position is not fitting, because he himself adds in the authority: « or for the older ones the power of sacrifice ». Why then does he say « alone »? Because, when he treats of the older ones, he adds and says: the power of sacrifice; furthermore, since none [of these] were of necessity, even if such a profession ought by congruity to be together with faith, yet [it was] not [so] of necessity. Hence Hugh: « We are admonished that those Sacraments of the first time were set forth rather for devotion than enjoined for obtaining salvation ».

On account of this another position says that a profession of faith sufficed, in whatever way it was made, whether by sign, or by word, or by an act of the heart, provided it was made by the parents, and respect was had to the little child.

But if it be asked: why rather the faith of the parents? it can be said that « parents » are here called all who took care of the little child; or if « parents » be taken properly, the reason why [it is] rather in their faith is: because through them the little child had contracted the guilt, it was fitting that by their faith he should merit grace.

**To the objections:**

1. To that which is objected, that faith seems to be made worse; it must be said that it does not follow simply that faith is made worse, but that either it is made worse, or something is adjoined to it which must of necessity be observed, as are the Sacraments instituted under precept. [There is] an example concerning the observance of the commandments in one who is of free will, and in one who has entered religion: for the first it suffices for salvation, for the second not.

2. To that which is objected, that according to this a little child could be justified in the mother's womb; it must be said that faith did not have efficacy according to the common law, except when [the child] was born from the womb, just as neither [did] baptism. For God according to the common law does not regenerate [one] unless first born through nature. Why, however, [it is] not [so], will be said below in the treatise on baptism.

3. But as to what he objects concerning those born, it must be said that they stand related as exceeding and exceeded. For in this respect the one exceeds, that a little child in danger could more easily be helped; but in this respect the other exceeds, because, the parents being unbelievers, an adult could be saved, but a little child not; furthermore, it is doubtful whether

it would be required that both be faithful; and many other good things are now had which [were] not then, as for instance a greater certitude of salvation, a greater gift of grace and other goods which come about, namely obedience and humiliation and the like; and therefore it does not follow from this that that state would be better.

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