Dist. 4, Part 2, Art. 2, Q. 1
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-a2-q1
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### Article II. *On the sanctification of infants in baptism.*

Consequently inquiry is made concerning the sanctification conferred on infants through the Sacrament of baptism. And concerning this, three things are principally asked.

First it is asked, whether infants in baptism receive sanctification.

Second, whether they receive it fully.

Third, whether they receive it equally.

### Question I. *Whether infants in baptism receive sanctification.*

Concerning the first one proceeds thus. That an infant cannot be justified, it seems:

1. Because Bernard, *On Free Choice*, says that "two things are necessary for salvation, namely the one who gives and free choice," and he adds that "our salvation can no more be without the will of the one consenting than it can be without the grace of the one giving"; but in an infant there is no use of free choice: therefore there cannot be salvation in him.

2. Likewise, Augustine: "He who created you without you does not justify you without you," that is, without the act of your will; but the infant does not have this: therefore he cannot be justified.

3. Likewise, the will of the infant is not changed, therefore it always stands uniformly with respect to grace; but God is always ready to give: therefore that He gives now, and now does not, this is on account of a change in the will of the recipient: therefore if in the infant the will is not changed, he does not receive the reality. If you say that the infant is disposed not by his own act, but by the faith of those offering him; granted that they were unbelievers, then therefore the infant would be damned.

4. Likewise, in a Sacrament signification precedes sanctification: therefore, signification not existing, there is no sanctification; but the Sacrament does not signify to the infant, because it brings nothing to enter into his understanding: therefore it does not sanctify the infant.

**On the contrary:**

1. It is more consonant with reason and piety that the condition of infants can be helped by someone rather than harmed; but infants without their own consent can contract, and do contract, guilt: therefore much more grace.

2. Likewise, to the Romans, fifth chapter: *Through one man sin entered into the world, and through one, life*; but Christ is not less powerful than Adam, and grace is diffused more widely than guilt: therefore if Adam could corrupt them without consent, much more could the Sacrament of Christ save them.

3. Likewise, everyone receiving a Sacrament receives the reality, unless he have an obstacle; but the infant receives the Sacrament and has no obstacle, because the will does not resist, nor can guilt resist: therefore etc.

### Conclusion.

> Infants in baptism receive the reality of the Sacrament, by which the remission of original guilt is effected.

**I respond:** It must be said that infants receive the reality of the Sacrament, which is the remission of original guilt; and this by the merit of the passion of Christ and by the faith of another and by the power of the Sacrament. — And the reason for this is partly by reason of the divine *mercy*, partly by reason of their *impotence*, partly by reason of such *guilt*. For because the guilt was contracted through the act of another, and they were not able to help themselves; the merciful God deemed it fitting that they be aided through another. — For because no mere man could make satisfaction for that guilt, therefore God aided the whole human race through the passion of Christ. — And again, because the passion has its effect only in those who will to become members of Christ and consent; and this the infant could not will: therefore the will and faith of another came to his aid. — But because faith aids by professing, and this is in the Sacrament, where there is a profession of the death of Christ in a sign; therefore He aids through the Sacrament. — There are therefore three things disposing the infant to salvation: and the first is the passion of Christ, the second the faith of another, but the third and immediate is the power of the Sacrament, which imprints the character that disposes to grace. — And through this the objections are plain.

**To 1, 2, 3.** For the first is understood of justification from guilt *committed*, not *contracted*; the second
is said: *By a likeness in the lesser*, that is, by what is similar and less, it intends to prove. For just as through Adam, a mere man, came sin and death, so through Christ, man and God, there can be justice and life, etc. — The third likewise is plain, because the infant is disposed not according to his own act, but another's, since the divine mercy reckons the will of another as his own.

**4.** To the fourth it must be said that the Sacrament, as far as it is of itself, always signifies and sanctifies; but nevertheless in the infant it does not have the effect of signifying, but of sanctifying, because he is not capable of teaching, yet is capable of grace — as also of guilt — and this is from the largesse of the divine mercy; for although it does not signify to the infant, nevertheless to others it signifies the grace which it bestows on the infant.