Dist. 6, Part 2, 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/6/q/bon-sent-IV-d6-p2-a1-q1
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### Article I. *On the suitability on the part of the one to be baptized.*
### Question I. *Whether anyone can be baptized in the womb.*

Concerning the first [article] two things are asked. First it is asked, whether anyone can be baptized in the womb, just as [he can be] sanctified. Second, whether those sanctified in the womb ought to be baptized.

And that anyone can be baptized in the womb is shown thus.

1. The grace of sanctification is greater than baptismal grace; but the infant in the womb is capable of the grace of sanctification, as is clear in the case of John the Baptist and Jeremiah: of John, in Luke chapter one: *He shall be filled with the Holy Spirit even from his mother's womb.* If therefore the infant in the womb is capable of the grace of sanctification, it seems likewise that [he is capable] also of baptismal grace.

2. Likewise, God is more inclined to have mercy than to condemn; but the infant in the womb is capable not only of guilt, but also of punishment: therefore it seems that God ought to prepare a remedy in the womb. But the remedy against original guilt is baptism: therefore it seems that a man can be baptized in the womb.

**On the contrary:**

1. Augustine says, and it is found in the text [of the Master]: « No one can be reborn before he is born »; but to be baptized is to be reborn: therefore one cannot be baptized before he is born.

2. Likewise, original guilt is contracted from the corrupted flesh: therefore so long as the infant is joined to the corrupted flesh, he is joined to the cause of the disease, since he is always nourished by menstrual blood: therefore one ought not be purified in the place of infection unless he is separated [from it]: therefore he ought not be baptized before he is born and separated from the mother.

3. Likewise, baptism is an exterior Sacrament, as is every other Sacrament: therefore no one is capable of baptism unless he comes forth into the light outwardly: he is therefore not baptizable so long as he lies hidden in the womb.

> **Conclusion.** Baptism cannot be given to those existing in the womb.

**I respond:** For the understanding of the foregoing it must be noted that the reason why someone is not purified nor baptized in the womb is the divine institution, which has so instituted it. But the reason for the divine institution is assigned [as one] of fittingness, not of necessity, since it could indeed be otherwise, if God willed. And according to different [authors] more and different fittingnesses are assigned.

For there were those who said that the reason is taken on the part of the *equity of the divine judgment*, which « justifies neither infant nor adult without some little punishment; and therefore there had to be done something penal concerning the infant in order that he might be justified; and this, they say, was so at all times. » — But this reason does not seem fitting, because it is not general. For in the time of the law of nature, as Gregory says, they were justified by the faith of the parents alone. Moreover, granted that an infant be baptized in warm or tepid water, it would rather be a comfort to him than a punishment, and so this reason does not suffice.

Others there were who said that the reason is taken on the part of the *Sacrament.* For since in original sin both the flesh is infected and the soul deformed; therefore the Sacrament of baptism has two things, namely water and the Spirit, as Damascene says, and in a certain way there is there a purification and a generation of flesh and spirit: and therefore it presupposes not only the birth *in the womb*, which is in the infusion of the soul, but also the birth *from the womb*, which is in the coming-forth. — And this reason indeed is good, but particular, because it does not avail for the remedy of the law of nature, which did not regard the infant's flesh.

And there were yet others who took the reason on the part of *guilt.* For since original guilt is contracted from the infected flesh and from the flesh of the parents according to the act of generation; the whole time of generation and of feeding from that infected flesh, as for instance from menstrual blood, is a time assigned to sin, not to remedy: and therefore it is necessary beforehand that the infant be separated from the mother's flesh, and that the whole action of generation be completed, before the blessing supervenes, since that whole [time] is the time of malediction. — And this reason indeed is good, except that it would also be repugnant to sanctification, since there grace cleansing from original guilt is given.

And there were fourth ones, who said that the reason is on the part of *grace.* For since it belongs to grace to give *ordered being* and it belongs to grace to *regenerate*; and *ordered being* presupposes *distinct being*, and *to be reborn* presupposes *to be born*: therefore it is necessary that before baptism the infant be born, so that he be *perfectly born* according to the flesh, and be also *distinct*, since so long as he is in the womb, he is joined to the womb by the umbilical cord, whence he receives nourishment. — And this reason indeed is good, especially because it accords with and takes its origin from the words of the Saints; yet by this reason it could still be shown that the infant ought not be sanctified in the womb, just as neither [ought he] to be baptized.

And therefore it must be said that the reason is to be taken on the part of the *sacramental remedy.* For since the sacramental remedy regards the operation of the Church; and the operation of the Church does not extend to the infant except outside the womb: therefore at no time, neither by the faith of the parents nor by any Sacrament, is the infant justified before he is born, as far as the common law is concerned; for God decreed to save the child through the Sacrament, or through something which is in place of the Sacrament.

For the understanding of this it must be noted that a threefold state is distinguished in man after the infusion of the soul: the first is in the womb; the second outside the womb in the state of infancy; the third in the state of adult nature. In the first state he is manifest to God; in the second he is manifest to us; in the third he is manifest to himself. — In the first state, therefore, since he is known to God alone, he can by His will be sanctified, not by our cooperation, since the Church does not know him, nor is he of the Church's forum. In the second state, since he is known to God and to the Church, he can have a remedy from God, with the cooperation of another's help, not his own. In the third state, since he is known in all ways, namely to God and to himself and to the Church, he can be aided in all these ways, so that not only God by His own power may act, but another's faith may aid as regards the Sacrament, and his own faith and devotion [may aid]. — The first sanctification, therefore, is by the divine will and pertains to a singular privilege. The second indeed is by the law given, as is clear in circumcision, and is clear also in baptism, since it was said in John chapter three: *Unless someone be reborn* etc. The third is by the law implanted, which God implanted, so that man might have recourse to God to ask pardon for an offense. — And the first indeed is of few, as for instance of those whom He assigns to some great office, and it is beyond the common law. For divine justice has so decreed that, as far as the common law is concerned, he who has fallen is not relieved unless some disposition occurs; and the infant indeed, just as he fell through another, so can he be relieved through another by being disposed, as for instance through another's faith; but the adult [is relieved] through his own, just as he sinned through his own will. — But since in the womb he cannot be aided through another's faith or through the Sacrament, since he is not of the Church's forum nor known to us; and this God decreed by the common law: therefore no one is purified in the womb except by a special privilege. Since therefore baptism regards the common law and the law given; therefore one ought not be baptized in the womb. And this reason is common to all the Sacraments at every time.

**To the arguments:**

*To 1.* And the response to that which is objected concerning sanctification is clear. For I concede that God could give grace, if He willed, to the infant; but through the Sacrament of baptism or any other ecclesiastical [thing] it ought not be done, not because [sanctification] is greater, but because it is another mode, which does not befit that state.

*To 2.* To that which is objected, that God is more inclined to have mercy; it must be said that it is true; but nonetheless mercy runs together with justice: and therefore, because justice dictated that some *satisfaction*, or some *preparatory thing* be done for him on the infant's behalf, therefore He did not remit the guilt beforehand; yet He does not withhold *His mercy in anger*; for this very thing, that He preserves [him] in the womb and prepares a remedy outside, is of mercy: and if He had repaid Adam according to his sin, He would have destroyed his whole posterity.