Dist. 3, Part 2, Art. 2, Q. 1
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/3/q/bon-sent-IV-d3-p2-a2-q1
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### Article II. *On the administration of the instituted baptism.*

As to the second article, inquiry is made secondly concerning the administration of the instituted baptism, which is done in the immersion of the infant; and concerning this two questions are raised.

First it is asked, how often one ought to be immersed.

Second, how much.

### Question I. *How often the one to be baptized ought to be immersed.*

And that one ought to be immersed only once, it seems:

1. From *On Consecration*, distinction four, from the Council of Toledo: "For the sake of avoiding the scandal of schism, or the practice of heretical teaching, let us hold to a single immersion of baptism": therefore it seems that to immerse three times is heretical.

2. Likewise, it seems by reason, because this is true by essence: baptism is an ablution or dipping in water: therefore if a threefold dipping is made, there will be a threefold baptism: therefore if in no way is it permitted that baptism be repeated, in no way is it permitted to immerse three times.

3. Likewise, these two suffice, namely the word and the element; and if one be immersed once, and if it be pronounced once, the Sacrament is complete: therefore if there is further immersion, it is superfluous: therefore one ought to be immersed only once.

Likewise, it is asked why three times rather than twice. If you say that the number two is an infamous number, because it recedes from unity; by the same reasoning it is praiseworthy, because it draws nearest.

**On the contrary:**

1. Jerome on the Letter to the Ephesians: "Into the Father and the Son and the Holy Spirit we are baptized and immersed three times, that the one Sacrament of the Trinity may appear."

2. Likewise, Pelagius to Gaudentius the bishop, *On Consecration*, distinction four: "The evangelical precept admonishes us to confer holy baptism upon each one in the name of the Trinity and also by a threefold immersion."

3. Likewise, *On Consecration*, distinction four, from the canons of the Apostles: "If any presbyter or bishop should not celebrate the threefold immersion of the one mystery, but should immerse only once in baptism — which is reported to be conferred by some in the death of the Lord — let him be deposed": therefore a threefold immersion is necessary.

### Conclusion.

> The unity and the trinity of the immersions are not of the necessity of baptism, but of fittingness; yet the trinity is more fitting according to the custom of the Roman Church.

**I respond:** It must be said that the unity or multitude of immersions is not of the substance of baptism,
but only of its well-being, because, however often one immerses, provided that one pronounces the great words in the due manner and without delay, it is a baptism and a complete Sacrament. Although it is not of necessity to it, it is nevertheless of fittingness on account of the signification, to which unity and trinity are fitting — as is plain in the faith of the Trinity, because the unity is in the essence, but the trinity in the persons; likewise in the death of Christ, because it is one in essence, but for three days He was in the heart of the earth; likewise of grace, because it is one in itself, but threefold in the virtues — unity and trinity agree, but nevertheless the trinity rather, on account of the greater expression; and therefore the Church observes both customs. But the Roman Church, as preeminent, keeps the threefold immersion, both on account of the signification of the Trinity, and also of the three-day burial, and also of the threefold concupiscence, from which the soul is freed, and also on account of the threefold virtue by which the image in the soul is reformed.

If it is asked how often one ought to be immersed; I respond: according to the custom of the Church; but whoever changes it by his own authority, sins. And therefore it is said that a bishop is to be deposed, not because he would not baptize, but because by his own authority he would introduce something new. — The reasons, therefore, proving that one ought to immerse three times are to be understood according to the custom of the Roman Church.

**To that which is objected in the first place to the contrary,** it must be said that it speaks according to the custom of that Church in which it was customary to immerse only once; but heretics began to change it: therefore they decreed to hold to it, lest they should seem to consent to heresy.

**To that which is objected, 2, 3, 4,** that baptism is a dipping; it must be said that it is not so by essence, unless the prescribed form be added; yet if the dipping be made with the invocation of the Trinity, it is baptism. And if in one immersion one pronounced all the words, one ought not to immerse further, because the baptism is consummated. But when a threefold immersion is made, in the first the Father ought to be named, in the second the Son, in the third the Holy Spirit; and then none is superfluous, because the Sacrament is not complete until the word is finished; for the immersion is begun with the word and is finished with it. — What follows is plain; likewise, why three times rather than twice, and the other objections.