Dist. 4, Part 1, Art. 1, Q. 3
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/4/q/bon-sent-IV-d4-p1-a1-q3
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### 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*: «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: 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: *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: «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, 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 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.

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. 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; 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.