Dist. 4, Part 1, 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/4/q/bon-sent-IV-d4-p1-dubia
----------------------------------------
## DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I.

In this part there are doubts concerning the text, and first it is asked about what Augustine says: *Unless he repents of his old life, he cannot begin a new one.* For this seems wrong to say, because, if this were true, then penance would have to precede baptism: therefore baptism is not the first among the Sacraments; which is against the Master and the common opinion.

**I respond:** It must be said that Augustine is not speaking of penance-as-Sacrament, but of penance-as-virtue only, whose act precedes the Sacrament of baptism in adults; nor yet is it required that the act of *formed* penance, which is called contrition, should precede; but it suffices that the *unformed* act [precede], such as attrition; for *to be ground down* is to repent.

### Doubt II.

Likewise it is asked about what the Master says, that *neither to little children, without another's faith, who cannot have their own, is remission given in baptism.* For this seems wrong to say, because according to this, if the parents are unbelievers, then it seems that the child is damned; but this is unfitting and against Augustine. For, as Augustine says to Boniface, suppose that the parents lead their children through fire, the parents' unbelief is no hindrance. If you say, as Augustine says to Boniface, that it has its power from the faith of the Church, because that is present; suppose then that no one is faithful, it seems that the Sacrament would have no power; but this is false, because [the child] is baptized and had no feigning: therefore he receives the effect of baptism.

**I respond:** It must be said that for the salvation of the child the power of Christ's passion is required, together with the faith of the neighbor, as Augustine says, and as was shown above. Yet it is not required that it be the faith of *those offering,* but it suffices that it be the faith of *the Church,* which exists; or if this should fail, the merit of faith which existed in the Church would suffice. For just as by the prayers of the Saints in *the way* God is reconciled to many sinners, so by the merits of the Saints who are in *the homeland* many things are remitted to us, because they merited beforehand on our behalf. And this Augustine says to Boniface: «Little children are offered to receive grace not so much by those in whose hands they are carried — although also by them, if they themselves are faithful — as by the whole society of Saints and of the faithful. For they are understood to be offered by all those to whom it is pleasing that they are offered, and by whose holy and undivided charity they are aided unto the communion of the Holy Spirit»; and so by *those offering* may be understood the Saints, not only those who are in the *militant* Church, but also those who are in the *triumphant.*

Nevertheless it is true that the Sacrament of baptism profits little children by the merit of the faith of the militant Church, which, although it can fail in some persons in particular, yet in general never fails nor will fail, according to that of Matthew, last [chapter]: *Behold, I am with you always, even unto the consummation of the age.* Hence just as the species is always preserved in some one of the individuals, so faith [is preserved] in some one of the faithful, and this, by divine providence working it. Nor was there ever, after the Church began, a time when there was not always someone who was pleasing to God; so neither will there ever be.

### Doubt III.

Likewise it is asked about what he says, that *it then begins to avail,* etc., *when that feigning has by a truthful confession withdrawn from the heart:* because according to this it seems that confession expels the feigning; but baptism could not expel this: therefore confession or penance is of greater power than baptism.

**I respond:** It must be said that confession expels the feigning not insofar as it is *sacramental,* but insofar as it is *a voluntary act,* withdrawing from the evil willed or purposed; and so it does not expel [it] by the nature of the Sacrament, but by the nature of the freedom of the will together with the Sacrament of penance; and if this will were present in baptism, it would blot out every fault: and so from this it does not follow that penance is of greater power.

### Doubt IV.

Likewise it is asked about what he says: *Men put on Christ up to the reception of the Sacrament.* For this seems wrong to say, because no one puts on Christ in whom there is no renewal, according to that of the Apostle to the Ephesians, fourth [chapter]: *Put on the new man, who according to God was created in justice and in the holiness of truth.* — Likewise, *putting-on* implies some habit: therefore since in the feigned person no habit is newly given, it seems that he puts on nothing.

**I respond:** It must be said that *to put on Christ* is to receive some habit, by which a man is made in some way conformed to Christ. But to be conformed to Christ is in two ways: either *exteriorly,* or *interiorly;* and interiorly in two ways: either by charity uniting and transforming [him] into the one who is loved, and *faith* likewise conforming; or by *something freely given* that prepares and disposes toward this. — I say therefore that *holy* men, who have charity and good works and a holy manner of life, both received the Sacrament and put on Christ as regards the reception of the Sacrament and conformity in their exterior manner of life, and interiorly likewise. But *those who approach feignedly,* because they exteriorly receive the sign — that is, what is the *sign* of the passion and death and resurrection — and interiorly the character, which disposes toward grace, do put on Christ in some way, but *imperfectly:* because, although they are not renewed, yet they are made in a certain way similar to the new man. — And so both objections are clear; for they proceed insofar as *putting-on* implies conformity according to a perfect habit.