Dist. 6, Part 1, Art. 1, Q. 6
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/6/q/bon-sent-IV-d6-p1-a1-q6
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### Question VI. *Whether baptism can and ought to be repeated.*

Sixth and last it is asked whether baptism ought to be repeated. And that it ought, it seems:

1. Because it is possible that someone be baptized who receives no grace through baptism: therefore, if the way of salvation ought not to be closed off to him, this baptism ought and can be repeated for him.

2. Likewise, two things are given in baptism, namely character and grace; but although the character is indelible, nevertheless the grace is deletable: therefore at least by reason of the grace it can and ought to be repeated.

**On the contrary:** 1. If baptism could be repeated, then anyone could sin with impunity, since therein remission of fault and penalty is made.

2. Likewise, if the *effect* cannot be repeated, neither can the *cause*: therefore if the character cannot be repeated, neither can the visible sign, that is, baptism.

Likewise, there are many things which by right ought not to be done, which, if they are done in fact, are done: as a suspended priest ought not to consecrate, but if he does consecrate, it is consecrated; it is asked, therefore, whether in this case anything is brought about. And that it is, it seems: because « when the word is joined to the element, the Sacrament comes to be ».

### Conclusion

> Baptism neither ought to nor can be repeated.

**I respond:** It must be said that baptism neither *ought to* nor can be repeated. Because it cannot, therefore he who repeats it brings nothing about; but because it *ought* not to be, he who knowingly repeats it sins most gravely.

Now the reason why it *ought* not to be repeated is threefold. The first is by reason of the *disease* which it cures, namely original sin, which cannot be *repeated*. The second is by reason of that which it principally *signifies*, namely the Passion and Resurrection, which it is impossible to *repeat*. The third is by reason of its *efficacy* in curing, since it absolves from penalty and from fault; and then the wicked would not be punished, if always, whenever they sinned, they ought to be baptized.

The reason why it *cannot* be repeated is the *impression of the character*, which, once it is imprinted, can no longer be imprinted; and that is the first effect of the Sacrament, without which the Sacrament does nothing. — Another is *divine institution*, because the Lord instituted that it should have a perfect and unique efficacy and be done only once; if therefore it is done a second time, nothing is brought about in the soul, and thus the Sacrament is knowingly annulled. — And on account of this, one who repeats baptism brings about nothing at all and sins more than he who approaches feignedly, because he acts against the divine ordinance; he also does insult to the Sacrament; he does insult to Christ as well, because, so far as in him lies, he crucifies the Son of God for himself and holds him up to mockery, since baptism is unique and has its unique and perfect efficacy from the unique Passion. And therefore the holy Fathers imposed a grave penalty upon those who rebaptize and those who are knowingly rebaptized, on account of the gravity of the fault; for rebaptism either savors of heresy, or if it does not savor of it, it brings in a most grave contempt of God and of the Sacrament, and therefore ought to be gravely punished.

**To the arguments:**

1. To that which is objected concerning feigning, it must be said that, when the feigning withdraws, the character supplies the whole of what the Sacrament would have done without feigning.

2. To that which is objected concerning grace, it must be said that grace is not an immediate effect, but [comes about] through the mediation of the character; and therefore nothing is brought about when the character is not imprinted.

To the last it must be said that he who repeats baptism delivers the Sacrament neither in fact nor by right, because that man is not capable of receiving it; but when he washes outwardly, if he does so knowingly or negligently, he sins gravely; but if it is done with diligence applied, even though he brings nothing about inwardly, nevertheless he does not sin.

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