Dist. 4, 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/4/q/bon-sent-IV-d4-p2-a1-q2
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### Question II. *Which baptism is worthier, that of water or that of blood.*

Secondly it is asked concerning the preeminence of these [baptisms], and it is asked which baptism is worthier, that of water or [that] of blood. And that [the baptism] of water [is worthier] seems [so]:

1. Because Damascene distinguishes nine kinds of baptisms, ascending by degrees, and in the last place sets the baptism of water, that is, of water [*fluminis*]: therefore if he ascends by degrees, as is clear in the other distinctions, it seems that what he sets last is more perfect. But he sets the baptism of water last: therefore etc.

2. Likewise, the baptism of water has its efficacy from the Passion of Christ, but the baptism of blood from the passion of a Martyr; but greater and nobler is the Passion of Christ and its power than the passion of a Martyr and its power: therefore greater is the efficacy of the baptism of water than of the baptism of blood: therefore the baptism of water is nobler.

3. Likewise, the baptism of water bestows sanctifying grace, by which the *aurea* [the essential reward] is acquired; but the baptism of blood leads to the *aureola*, which is an accidental reward: therefore if the substantial reward surpasses the accidental, then the baptism ordered to substantial merit and reward surpasses the other; and so etc.

4. Likewise, that remedy which cures more [people] and heals from more and more dangerous diseases is better and more useful; but the baptism of water heals more persons and from more diseases than the baptism of blood, because [it heals] from every fault, both mortal and venial: therefore it is a better and more useful remedy, therefore nobler.

**On the contrary:**
1. Judges, sixth [chapter], on that [verse]: *You shall take the bull* etc.; the Gloss: «Baptism in blood makes [people] purer than baptism in water»; but that baptism is more perfect which makes [one] purer: therefore the baptism of blood is more perfect and nobler than the baptism of water.

2. Likewise, Damascene says that «the baptism of blood is very good and venerable, because it is not defiled by second defilements»; but the baptism of water is defiled by second defilements: therefore the baptism of blood is more perfect and nobler than the baptism of water.

3. Likewise, the progression is from the imperfect to the perfect; but from the baptism of water to the baptism of blood, that is, of martyrdom, one proceeds in right order and does not go backward: therefore that baptism, in which there is the state of perfection, is worthier.

4. Likewise, that which is nearer to the end and more certain and more efficacious and sets [one] in a higher degree, that is simply nobler and better; and such is the baptism of blood, because it at once introduces [one] into glory without impediment, nor does it merely acquire glory, but rather eminent glory: therefore etc.

> **Conclusion.** Both in freeing from evil and in ordering to the good, the baptism of blood exceeds the baptism of water [*fluminis*] intensively, but is exceeded extensively.

**I respond:** It must be said that the preeminence of dignity in these baptisms is discerned from the consideration of their effects. But the effect of each, namely of blood and of water, lies both in freeing from evil and in ordering to the good; and in both ways they stand as exceeding and exceeded. — For the greater effect or efficacy in freeing from evil can be either extensive or intensive. If extensive, the baptism of water exceeds, because it frees more persons and from more diseases, since [it frees] from

mortal and venial sin. But the baptism of blood frees few, and frees only from venial [sin], not from mortal, because it presupposes charity; otherwise it would avail nothing for salvation. — Likewise in ordering to the good the greater excess can be considered in two ways: either extensively or intensively. If extensively, thus the baptism of water excels, because it gives gratuitously-given grace, namely the character, and sanctifying grace, which disposes to glory and the essential reward. But the baptism of blood does not bestow sanctifying grace, but consummates it; nor does it bestow the character, by which the soul is marked off and prepared for grace.

In both of the aforesaid ways the baptism of blood exceeds intensively, just as it is exceeded extensively. For it frees from evil — both from fault and from punishment — more efficaciously and better, because it cuts off all [evil] both as to potency and as to act. Likewise it more efficaciously orders to the good, because it at once introduces [one] into glory and perfection, and the one baptized by this baptism attains a more glorious palm. It must therefore be answered to the aforesaid question that they stand as exceeding and exceeded. — But if you ask which excels more, I believe [it is] the baptism of martyrdom, as the arguments adduced show.

1. To that, therefore, which is objected first, that Damascene sets the baptism of water in the last place; it must be briefly answered that he does not set it last on account of its being worthier, but because it is more principal in the intention of his treatment, and because it more properly bears the name of baptism, since it cleanses both inwardly and outwardly.

2. To that which is objected, that the baptism of water has its efficacy from the Passion of Christ: therefore etc.; it must be said that that argument fails in two ways. First, because the Passion of Christ does not operate there according to its whole power. Secondly, also because the baptism of martyrdom has its efficacy from the Passion of Christ; for no martyrdom is efficacious except through it. Hence in Revelation, seventh [chapter], it is written of the Martyrs: *These are they who came out of great tribulation and washed their robes and made them white in the blood of the Lamb*, not only in their own [blood], but also in the Lamb's. — But the reason why it has greater efficacy is that in the baptism of blood the imitation and profession of Christ's Passion is ampler and fuller than in the baptism of water. For there [in water] the profession is by word and sign without act, but here [in blood] not only by sign and action, but also by suffering. Hence in the baptism of water death is *signified*, but here it is *undergone*; whence, because the profession of faith is there more express, therefore it is more efficacious. Hence Augustine, speaking to Fortunatus concerning the comparison of these baptisms, says: «The baptized confesses his faith before the priest, the Martyr before the persecutor. The former, after his profession, is sprinkled with water, the latter is sprinkled with blood. The former receives the Holy Spirit by the imposition of the Pontiff's hand, the latter is made a temple of the Holy Spirit». And thus it is clear that that [baptism of blood] excels.

3. 4. The last two [arguments] do not prove that it is more efficacious simply, but that [it is so] as to more things, because [the baptism of water leads] to sanctifying grace and against the death of fault; but this [baptism of blood], although it does not give grace, nonetheless consummates it. For although the baptism of blood does not take away fault, it nonetheless takes away every possibility for fault; and this is of greater perfection than to delete fault and to remit the possibility for fault, or rather the inclination [to it].

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