Dist. 6, Part 2, Art. 3, 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-a3-q1
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### Article III. *On the sacramentals annexed to baptism.*

Next, in the third place, there is a question concerning the sacramentals, and concerning this two things are asked. First, there is asked about catechism. Second, about exorcism.

### Question I. *Whether infants to be baptized ought to be catechized.*

And since *catechism* is said to be instruction, it is therefore asked whether infants ought to be catechized. And that they ought, it seems:

1. Because, where there is only one Sacrament, there ought also to be observed one rite; but grown persons are catechized: therefore infants too.

2. Likewise, a form handed down by God is to be observed generally; but Christ, in the last [chapter] of Matthew, prefaces doctrine to baptism, when he says: *Go, teach all nations* etc.

3. Likewise, to this purpose makes the custom and usage of the universal Church, which, since it acts rightly in catechizing children; it seems etc.

**On the contrary:**
1. It is foolish to instruct one who is not capable of doctrine: therefore the one baptizing acts foolishly when he catechizes an infant.

2. Likewise, it seems that the attendants answer falsely: for either they answer in the person of the *infant*, or in their *own* person. Not in their *own* person, because the priest asks of the infant. If in the person of the *infant*: therefore they say something false, when they say *I believe*.

Likewise I ask whether the godparents are bound in that response. And that they are, it seems: because Augustine in a certain sermon: «I wish that you all may know, both men and women, that you have stood as sureties before God for the little ones whom you have received». But then it seems, since no one knows of another what sort he will turn out to be, that he promises foolishly and puts himself in peril.

Likewise I ask whether infants are bound. And that they are, it seems. Dionysius says that the sense of the words which the godparents say is, that that child, when he comes to understanding, will keep the sacred confessions; therefore they bind the infant. For if an infant could be bound through carnal parents unto evil: therefore through spiritual ones unto good much more strongly. *On the contrary:* if parents promise on behalf of a son that the son will enter religion, he is not obligated nor bound: therefore likewise in the case proposed.

Likewise I ask, if he is bound, whether that obligation is a *vow*. And that it is, it seems: because a vow is the spontaneous promise of a better good, confirmed by deliberation and obligation. *On the contrary:* according to this the baptized would sin with a twofold sin, because he is a transgressor of vow and of precept.

### Conclusion.

> Even in the baptism of infants it is fitting to preface catechism.

**I respond:** It must be said that catechism preceded baptism in adults for two causes: that those to be baptized might be *instructed* concerning the things to be believed, and that they might *bind* themselves voluntarily to the doing of God's commands, as those who would fulfill them not under compulsion, but voluntarily. Infants indeed, although they cannot be *taught*, can nevertheless be *bound* through godparents. Therefore catechism is administered to them both on account of the *ground of binding* and on account of *uniformity*, that all may be baptized alike, just as they receive a like effect.

1. 2. To that, then, which is objected concerning doctrine, the response is already clear. Likewise to that which is objected concerning those who respond, it must be said that they respond in the person of the infant, and the sense is: *I believe*, that is, I receive the Sacrament of faith, or I am ready to receive it. And it is not a false nor an unaccustomed manner of speech, because, as Augustine says in the letter to Boniface, frequently the sign is taken for the thing; just as we say: tomorrow will be the resurrection of the Lord, and one seeing smoke says he sees fire. — Or the sense can be: *I believe*, that is, I bind myself to believing.

To that which is asked, whether the godparents are bound; it must be said that, if they had no other teacher, they are bound to instruct him in those things which are of the necessity of faith and morals, or to this, that they would have him instructed, or to this, that he would believe or observe. But now, since they have many teachers, they are not bound.

To that which is asked concerning infants, whether they are bound; it must be said that they are, because there are required there only those things to which they are bound by natural law, but none of supererogation; therefore it is not similar to the case of entering religion.

To that which is asked, whether such an obligation is a vow; it must be said that it is not properly so, because a vow is of that which is of supererogation; nevertheless, by an extended name, it is a vow, because it is a voluntary obligation. Nor does it make a twofold sin, because he is not bound more than before by necessity, but by what is good and equitable.