Dist. 4, Part 2, 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-p2-a1-q3
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### Question III. *Whether baptism of blood is at least a Sacrament.*

Thirdly there is asked about the agreement of these; and since the baptism of water is both a baptism and a Sacrament, it is asked whether the baptism of blood is at least a Sacrament. And that it is not, seems [to be the case]:

1. Because above, in the third distinction, the Master says that «the Sacrament of baptism is celebrated only in water, not in any other liquid»; but blood is not a liquid of the same species as water: therefore etc.

2. Likewise, a Sacrament is a sign expressive of that which is done interiorly; but blood rather infects the body than purifies [it]: therefore, since the soul is not infected interiorly,

but purified, the baptism of blood is not a Sacrament.

3. Likewise, a Sacrament of the new law effects something or confers something interiorly in some manner; but exterior blood and exterior persecution does not effect [anything] interiorly, but rather receives its goodness from the interior: therefore etc.

4. Likewise, every Sacrament is *instituted*, because it signifies by institution; but this is not instituted: therefore it is not a Sacrament.

**On the contrary:** 1. «A Sacrament is the visible form of invisible grace»; but this [is found] in martyrdom, because it is a sign of invisible grace in the heart, and the love of God is manifested through the shedding of blood: therefore etc.

2. Likewise, on that [verse] to the Romans, fifth [chapter]: *Who is the figure of him that was to come*; the Gloss: «From the side of the sleeping Christ flowed all the Sacraments, from which the Church is formed»; and it says this because from there flowed blood and water: therefore it seems that blood approaches the account of a Sacrament just as water does.

3. Likewise, «that which participates in the name of the *species* participates in the name of the *genus*»; but martyrdom, that is, the shedding of blood, is called a baptism: therefore it ought to be called a Sacrament.

Along with this it is asked: since there are many kinds of martyrdoms, why is martyrdom called the baptism of blood rather than of fire or of any other element, since the Saints have suffered by all of these?

And again, since there are many kinds of baptisms, as Damascene says — namely, nine — it seems that the Master insufficiently touches on only three, namely the baptism of *penance* and the baptism of *blood* and the baptism of *water*; for it seems that either the Master is deficient or Damascene is superfluous.

> ### Conclusion.
> The baptism of blood is not a Sacrament.

**I respond:** It must be said that the baptism of blood is not a Sacrament; because there are lacking to it all the things which belong to the account of a Sacrament, namely, representation from likeness, signification from institution, sanctification from the utterance of the word; any of which is lacking, as was touched on in the objecting and is clear to one inspecting: and therefore it is not a Sacrament.

**To the contrary [arguments]:** 1. To that, then, which is objected, that it is the visible form of invisible grace; it must be said that this account is truncated and must be supplemented, just as the Master supplemented [it] above in the first distinction: «in such a way that it both bears a likeness and is a cause», both of which are lacking in the matter at hand.

2. To that which is objected, that the Sacraments are said to have flowed forth when blood and water flowed forth; it must be said that *blood* and *water* did not signify a Sacrament of the same genus, but [Sacraments] diverse [in genus]; for *water* prefigured the Sacrament of baptism, and *blood* the Sacrament of the Eucharist, where there is truly the blood of Christ; and therefore it is not necessary that the true Sacrament of baptism be in blood, because the Lord did not institute in blood the Sacrament of purgation, but of feeding and refreshment, according to that [word] of Matthew, twenty-sixth [chapter]: *This is the chalice of [my] blood* etc.

3. To that which is objected, that it participates in the name of the species etc.; it must be said that it is true, insofar as *baptism* names the *species of a Sacrament*; and this indeed it does when it is taken for a *visible sign*. But *baptism* is called not only the exterior washing, but also the interior purification; and this latter is not a species of a Sacrament, since this [purification] is not only in the baptism of *flood* [*fluminis*], but also of *fire* [*flaminis*] and of *blood*. Hence, because each one purifies, therefore not absurdly is each called a baptism, and this by the authority of sacred Scripture; for in Luke, twelfth [chapter], it is said of the baptism of martyrdom: *I have a baptism to be baptized with* etc.; and concerning the baptism of fire it is found in Acts, first [chapter]: *But you shall be baptized with the Holy Spirit not many days hence.*

To that which is asked: why is martyrdom called the baptism of blood etc.; it can be said that in martyrdom the life of the flesh is laid down, and that life is in the blood, according to what is said in the law of Moses. — Or it must be said that this is said because every kind of martyrdom has its end there. For from all the others we read that the Saints were sometimes freed, except from the penalty of the sword.

If the reason for this be asked, it can be said that this kind of penalty is from the evil *will* of man immediately, but the other kinds of penalties are from creatures operating *naturally*; and since the Martyr obeys God, it is fitting that, for the manifestation of the divine goodness and in testimony of His power, the other things operating by nature should obey

him. But the evil will strives against God and wishes to resist the Lord, and by the just judgment of God it is permitted to act evilly, when it wills; and therefore it is neither fitting that it be subjected to the Martyr nor that he be protected from evil. Therefore God disposed that the other Martyrs should lie under this penalty, that none might escape; for it was more fitting [to free him] from this than from another. — Or, because from this [death] He did not snatch away His Only-begotten, what wonder is it if He does not snatch away others, lest perchance the servant should seem greater than his Lord? Yet the first reason seems better.

To that which is objected lastly, that the Master sets down only three, and Damascene nine; it must be said that the Master treats here only of baptism which *purifies*; and this he comprehends under a threefold difference. But Damascene takes the differences of baptism both as to *purification* and as to *signification*; therefore he sets down nine, whose sufficiency can be made clear thus. For the particular baptisms before the new law were for *signification*, but in the new law for *purification*. — The first four are according to the four [things] which are prefigured in baptism. For in baptism there is *water*, there is the *Spirit*, there is the *power of the Passion*, and fourthly the *act of baptizing*. As to the *water*, the figure preceded in the baptism of the *flood*, according to what is said in the first [letter] of Peter, third [chapter]: *Whom now baptism of like form makes safe*. For he had premised that in the flood eight souls were saved by water. — As to *water and the Spirit*, in the baptism of the *Red Sea*; concerning which the Apostle says in the first [letter] to the Corinthians, tenth [chapter], that all were baptized in the cloud and in the sea, and that cloud was fiery; in which is signified the efficacy of the grace of the Holy Spirit. — As to the *power of the Passion*, it is prefigured in the baptism of the Law, where there was a sprinkling by the water of purification; and there was the ash of the red heifer, in the slaying of which heifer the Passion of Christ was signified, so that the water of purification, having power from that ash, might signify that baptism has its power from the Passion of Christ. And concerning this baptism it is often had in the Law and to the Hebrews, ninth [chapter]: *The ash of the heifer, being sprinkled, sanctified the defiled unto cleansing.* — As to the *act of baptizing*, in the baptism of *John*, where one was immersed in the *name of him who was to come*, in which a clear figure preceded as to the act. Concerning this baptism it is said in Matthew, third [chapter], and Luke, third, Mark, first, and John, first. And so as to *signification* there are four.

And there are four as to *purification*. For there is purification from fault, and so the baptism of *penance*; and from fault and satisfactory penalty, and so the baptism of *water*; and from the consequence [of sin], and so the baptism in *fiery tongues*; and from all misery, and so the baptism of *blood*. — And so it is clear that in the new law there are four *purifying* [baptisms], and in the law before the new there are four *signifying* [baptisms]. And the means *joining* these to those was the baptism by which Christ was baptized, where the regenerative power was conferred upon the waters, and the Spirit descended from heaven in the form of a dove. — And so it is clear that in the whole [order of things] there are nine baptisms and not more nor fewer. It is also clear why the Master enumerates only three, because he speaks only of those which pertain to the efficacy of baptism as to *purgation from fault*.

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