Dist. 3, Part 2, Dubia
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-dubia
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### Dub. I.

In this part there are doubts concerning the text, and first it is asked about this which the Master says: *Already, therefore, baptism had been instituted.* For it seems from this, that since the institution of baptism falls under a precept, that before the Passion all were bound to be baptized: therefore all were transgressors; which seems unjust.

To this Hugh of Saint Victor responds: « No one is to be blamed, unless by his own fault he is ungrateful for counsel or precept; but it was revealed to Nicodemus as counsel to a friend. But when it was said: *Go, teach all nations, baptizing them* etc., it was set forth as a precept for all who were to be instructed. Now each one began to be a debtor from that time at which the institution reached him through preaching ».

### Dub. II.

Likewise it is asked about this which he says, that baptism cannot be consecrated in any liquid except water. It is asked, therefore, whether in every water. And that it can, seems so: because « every water is of the same species as every water »: therefore if the power has been given to the species of water, not to this or that particular kind: it seems that baptism could be performed in any.

I respond: It must be said that baptism was instituted in the element of water, because water by its quality represents baptismal grace. To this end, therefore, that there be baptism, it is required that the property and species of water be preserved, so that it be natural water and having in some way the property of washing; and this even turbid water has. But if water loses this, or because it is mixed with something predominating and altering it and leading it into other properties; it is not to be said that in that liquid the Sacrament of baptism is conferred. And thus is clear what is objected.

### Dub. III.

Likewise it is asked about this which he says, that neither baptism nor circumcision opened to us the entrance of the kingdom. For he seems to speak ill: because the closing of the gate was only through sin, and especially through original sin; but baptism and circumcision used to blot out original sin: therefore they opened the gate. — Likewise, concerning baptism he seems to speak falsely, because upon that text of Luke, chapter three, *Heaven was opened;* the Gloss of Bede: « When he went down into the waters of the Jordan, he opened to us the gate of heaven; and when the innocent flesh is touched by the cold waters, the fiery sword once set against the guilty is extinguished: nor did Christ then begin to open heaven, but by these words the power of baptism is shown ».

It is asked, therefore, what that gate is, and how it is opened, and when. For it seems opened in the Passion, because upon that text of Colossians, chapter one: *Making peace through the blood* etc; the Gloss: « Now the entrance into heaven lies open ». Likewise. — it seems that it was in the resurrection, through the prayer which the Church sings: « God, who [has opened] to us the entrance of eternity » etc.

I respond: It must be said that the closing of the spiritual gate is understood as that prohibition on account of which no one could enter to the sight of the Lord; but that prohibition was from divine justice justly punishing and from the sin of the first man deserving it. Original guilt deserved that man should not appear before God on account of the foulness of guilt, on account of the offense against the divine Majesty, and on account of *mortality in the flesh,* because one clothed in sackcloth ought not to enter into the palace of king Ahasuerus, as is said in Esther, chapter four. — For that is said to open this gate which removes these obstacles. The obstacle of guilt baptism removed; the obstacle of debt by reason of the offense the Passion removed, where satisfaction was made; the obstacle of death, Christ's resurrection. — And thus the opening of the gate is said to be begun in baptism and to have its advance in the Passion, but its com-

plement in the resurrection and its manifestation in the ascension. And since these things have now been done, therefore the power of baptism is to open the gate, not by itself alone, but also on account of this, that the offering of the true victim has now been made. Therefore the effect of the gate's opening is attributed to baptism rather than to circumcision, although each Sacrament blots out guilt. And thus is clear that.