Dist. 42, Art. 1, 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/42/q/bon-sent-IV-d42-a1-q1
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### Article I. *On spiritual kinship.*

As to the first [point] let us proceed first by way of narration; but secondly by way of inquiry.

### Praenotata.

Concerning the first, three things are to be noted. First, what it is. Second, how many are its species. Third, in how many ways it is contracted.

Concerning the first it must be known that spiritual kinship is defined thus: Spiritual kinship is a nearness or proximity arising from the giving of a Sacrament, or from the holding [of another] for it. Whence both he who baptizes and he who holds [the child] is judged near and akin spiritually, Cause thirty, question one, *Omnes quos in poenitentia*, and Extra, on Spiritual Kinship, in the last chapter.

Concerning the second it must be noted that of spiritual kinship there are three species. One is called *compaternity* (co-fatherhood), which is reckoned between the spiritual father and the carnal father. Another is called *paternity*, and this is reckoned between the one who is received and the one who receives, whether it be male or female. The third is called *fraternity* (brotherhood), and this is reckoned between the spiritual son and the carnal son, strictly and universally; for it does not extend except to him who is received, Cause thirty, question three, *Super quibus*, and Extra, on Spiritual Kinship, in the seventh chapter, *Tua nos*. And all these species impede marriage.

Concerning the third it must be known that spiritual kinship is contracted in two ways, namely *directly* and *indirectly*. *Indirectly*, as when a wife becomes the *co-mother* (godmother) of someone through the act of her husband, or conversely a husband becomes a *co-father* (godfather) through the act of his wife. But *directly* it is contracted through one's own act, as when one holds someone, man or woman, for the reception of a Sacrament. — But concerning this there were three opinions.

The first says that «just as there are seven gifts of the Holy Spirit, so there are seven gifts of baptism, namely from the first food of salt up to confirmation», which is done through the bishop; and in each of these co-fatherhood is contracted, so that there cannot be a marriage between such persons, Cause thirty, question one, *Pervenit*, at the end.

The second says that it is contracted through three Sacraments only, namely through the catechism, baptism, and the confirmation of the bishop, on Consecration, distinction four, *In catechismo*.

The third opinion differs little from the second. For it says that in these three spiritual kinship is contracted, but in baptism and confirmation it is so *strong* that it impedes a marriage to be contracted and dissolves one already contracted, Cause thirty, question one, *Si quis filiastrum*. But in the catechism it is contracted so *slight* that it scarcely impedes one to be contracted and does not dissolve one already contracted, Extra, on Spiritual Kinship, *Contracto*.

But which of these opinions is the truer has a doubt. And therefore concerning this three things are asked.

First it is asked whether spiritual kinship is contracted through some Sacrament.

Secondly it is asked whether it impedes marriage.

Thirdly it is asked whether it passes from one to another.

### Question I. *Whether spiritual kinship is contracted through some sacrament.*

On the first point one proceeds thus; and that spiritual kinship is contracted through the Sacraments, it seems:

1. By that which is said in Cause thirty, question one: «All whom we have received are our sons in the same way as those whom, when we stood sponsor for them, the water of holy baptism regenerated»: therefore etc.

2. Likewise, this is shown by reason: because kinship is reckoned according to generation; but just as there is

carnal generation among sons, so also spiritual generation in the Sacraments: since therefore there is true regeneration, it seems that there is true kinship there.

3. Likewise, he who receives someone in baptism is bound to cherish him and to instruct him in spiritual things: therefore he is obligated to a paternal spiritual act: therefore through some spiritual bond; but this we call kinship: therefore etc.

4. Likewise, one is bound to show reverence and honor to him who has regenerated him, greater than to others; but this is for no other reason than because of that commandment by which a father is to be honored specially before other men: therefore this man is in some way a father; but not carnal: therefore spiritual. But carnal paternity makes carnal kinship: therefore also spiritual [paternity makes] spiritual [kinship].

**On the contrary:** 1. Greater is the bond of charity than that of any Sacrament; but the bond of charity does not effect any kinship, neither carnal nor spiritual: therefore neither is kinship contracted through any Sacrament.

2. Likewise, among all the Sacraments the Sacrament of the eucharist is of greater union, inasmuch as it unites into one body; but through the reception of the Sacrament of the eucharist no spiritual kinship is effected: therefore neither through the others.

3. Likewise, those who participate in one Sacrament are more assimilated and agree more than the giver and the receiver, insofar as they are such; but those who participate in the same Sacrament are not for this reason said to have kinship, neither spiritual nor carnal: therefore etc.

4. Likewise, since father and son are near [of kin], it is necessary that sons proceeding from the same father be near and akin in carnal kinship: therefore by parallel reasoning, if there is kinship between a spiritual father and a son, there will be kinship among the spiritual sons of the same father: therefore all who should be baptized by one would be spiritually akin: therefore, since this is not true, neither is that true, that spiritual kinship exists between the one giving the Sacrament and the one receiving it.

> ### Conclusion.
> *Spiritual kinship is truly contracted in two Sacraments.*

**I respond:** It must be said that spiritual kinship is and ought to be; and this on account of the conformity of spiritual things to carnal things. For just as there is carnal generation, in which there is a bond and a certain natural love; so there is spiritual regeneration through certain Sacraments, and through it likewise some bond is acquired and a spiritual love: and therefore it is contracted chiefly in those Sacraments in which there is regeneration. Since therefore the disposition to regeneration is in the catechism, regeneration in baptism, the consummation of regeneration in confirmation; hence it is that in these three, according to the common opinion, kinship is contracted. Yet nevertheless, because in the catechism there is no true regeneration, therefore there is not contracted there a true kinship nor a strong binding, but one so slight that, as was said, it does not dissolve a marriage already contracted and scarcely impedes one to be contracted. — And thus the reasons for this are to be conceded.

1. 2. To that which is objected to the contrary concerning the bond of charity and the Sacrament of the altar, it must be said that in neither is regeneration reckoned, but in water and the Holy Spirit, of which the one is in the Sacrament of baptism, the other in the Sacrament of confirmation; and if any spiritual regeneration be reckoned according to the virtues, this makes a kinship to God and the Son of God, not a son or kinsman of a man, inasmuch as the virtue «God works in us without us», whereas a Sacrament is dispensed through a man.

3. To that which is objected concerning co-participation, it must be said that co-participation in a Sacrament is a common bond, whether it be from the same or from different [givers], because there is one God, one faith, one baptism; but kinship is a special bond: and therefore co-participation in a Sacrament is neither a kinship nor makes a kinship; not so the giving and receiving of a Sacrament, but rather it bespeaks an ordering to some special person and superadds a certain bond and a certain special holding; and this we can most rightly call kinship. And thus that is clear.

4. To that which is objected last concerning carnal brotherhood, it must be said that it is not similar: because each is a special bond, and in some way those who are generated from the same [parent] agree more, as was shown above; but those who are baptized by the same [minister] do not agree more than those who are baptized by different ones. — Furthermore, from affinity and affinity there does not arise a third affinity, unless consanguinity intervenes, which is a bond in itself; so from spiritual kinship on both sides there does not arise a spiritual kinship, unless on one side there be consanguinity. Whence kinship is placed between a spiritual son and a carnal son, not between a spiritual [son] and a spiritual [son]. And thus that is clear.