Ad tertiam quaestionem dicendum quod lumen est quo dirigimur in visionem alicujus rei. Baptismus autem dirigit in visionem spiritualem exteriorem et interiorem. Interiorem quidem inquantum baptismus dicitur sacramentum fidei, quae oculum mentis idoneum facit ad visionem divinorum; exteriorem vero, quia baptizatis conceditur inspicere sacram Eucharistiam, et non aliis, ut Dionysius dicit; et ideo tam Damascenus quam Dionysius baptismo vim illuminativam attribuunt. To the third question, it must be said that light is that by which we are led to the vision of a certain thing. Now, baptism leads to external and interior spiritual vision: interior, inasmuch as baptism is called the sacrament of faith, which makes the eye of the mind suited to seeing divine things; and external, because it is granted to the baptized and not to others to gaze upon the sacred Eucharist, as Dionysius says; and thus both Damascene and Dionysius attribute illuminative force to baptism. Ad primum ergo dicendum quod fides principaliter est ex infusione; et quantum ad hoc per baptismum datur; sed quantum ad determinationem suam est ex auditu; et sic homo ad fidem per catechismum instruitur. Reply Obj. 1: Faith comes chiefly from infusion, and in this regard is given by baptism; but as to its determination, it comes from hearing; and thus man is prepared for faith by catechism. Ad secundum dicendum, quod scientia plus dicit quam illuminatio. Importat enim comprehensionem eorum ad quorum visionem illuminatio dirigebat; et ideo scientia ad perfectionem pertinet; unde Dionysius doctos perfectos nominat, et doctores perfectores: et sic contra ignorantiam ordo datur, ut scilicet ordinati sint docti, et etiam doctores aliorum. Reply Obj. 2: ‘Science’ says more than ‘illumination’. For it implies comprehension of those things toward which illumination directed one’s vision; and therefore science pertains to perfection. Hence Dionysius calls the learned ‘perfected’, and teachers ‘perfecters’: and in this way holy orders is established against ignorance, so that those ordained may be learned, and also the teachers of others. Quaestiuncula 4 Response to Quaestiuncula 4 Ad quartam quaestionem dicendum, quod fecunditas dicitur dupliciter. Uno modo respectu fructus producendi in ipso qui dicitur fecundari, sicut operationes virtutum quidam fructus boni dicuntur; et hoc modo fecundatur anima in baptismo, cum in eo dentur virtutes non habentibus, et augeantur habentibus. Alio modo respectu fructus producendi in altero, sicut cum aliquis per doctrinam et solicitudinem pastoralem in plebe Dei fructum facit; et hoc modo fecundatio non pertinet ad baptismum, sed magis ad sacramentum ordinis. To the fourth question, it should be answered that fruitfulness is said in two ways. In one way, with respect to the fruit produced in whatever is said to be made fruitful, as operations of the virtues are called certain fruits of good; and in this way the soul is made fruitful in baptism, since in it the virtues are given to those who do not have them and are increased in those who do have them. In another way, fruitfulness is said with respect to the fruit produced in another, as when someone brings about fruit in the people of God by teaching and pastoral care; and in this way fruitfulness does not pertain to baptism but more to the sacrament of Orders. Ad primum ergo dicendum, quod ex eodem ex quo aliquid habet generationem in natura aliqua, habet quod faciat operationes illius naturae; et ideo cum per baptismum homo regeneretur in vitam spiritualem, per ipsum homo efficitur active fecundus, et quasi genitor spiritualium operum. Reply Obj. 1: That by which something has generation in a certain nature is that by which it performs the operations of that nature. And thus, since by baptism man is regenerated unto spiritual life, by it man is also made actively fruitful, and, as it were, a generator of spiritual works. Ad secundum dicendum quod ratio illa procedit de secunda fecundatione. Reply Obj. 2: That argument deals with the second kind of making fruitful. Quaestiuncula 5 Response to Quaestiuncula 5 Ad quintam quaestionem dicendum, quod incorporari Christo contingit dupliciter, scilicet merito et numero. Merito quidem potest aliquis de ecclesia effici (quod est Christo incorporari) etiam ante baptismum actu susceptum, sed non ante baptismi propositum vel ipsum baptismum post tempus gratiae revelatae; sed numero non potest aliquis effici de ecclesia nisi per baptismum; unde aliquis ante baptismum non admittitur ad perceptionem Eucharistiae et aliorum sacramentorum ecclesiae, ut prius dictum est. To the fifth question, it should be answered that to be incorporated into Christ happens in two ways, namely, by merit, and in number. For by merit someone can indeed be made part of the Church (which is to be incorporated into Christ) even before actually receiving baptism, although after the time of revealed grace this does not happen before a person plans to be baptized or is baptized. But someone cannot be made a member of the Church in number except by baptism; hence no one is admitted to the reception of the Eucharist and the other sacraments before he has been baptized, as was said before. Ad primum ergo dicendum, quod objectio illa procedit de prima incorporatione. Reply Obj. 1: That objection deals with the first kind of incorporation. Ad secundum dicendum, quod perceptio Eucharistiae praesupponit incorporationem absolute: quia capitis virtus non communicatur membro nisi jam unito. Sed per Eucharistiam est perfecta influentia a capite in membro; et quantum ad hanc perfectionem incorporatio est effectus Eucharistiae. Reply Obj. 2: The reception of the Eucharist absolutely presupposes incorporation into Christ: for the powers of the head are not shared with a member unless it is already united to it. But by the Eucharist the influence of the head over the member is perfected; and with respect to this perfection, incorporation is an effect of the Eucharist. Quaestiuncula 6 Response to Quaestiuncula 6 Ad sextam quaestionem dicendum, quod aperiri januam regni caelestis nihil aliud est quam amovere impedimentum quo aditus in regnum caeleste toti naturae humanae prohibebatur. Hoc ergo impedimentum absolute quantum ad omnes remotum fuit sufficienter per passionem Christi; sed illa remotio efficienter fit quo ad istum, secundum quod particeps fit passionis Christi jam factae per baptismum; et sic baptismus quasi causa instrumentalis aperit januam regni caelestis quo ad istum, sed passio ut causa satisfactoria quo ad omnes. To the sixth question, it should be said that for the gate of the heavenly kingdom to be opened is nothing other than to remove the impediment by which the entrance to the heavenly kingdom was blocked for the whole of human nature. This impediment, therefore, was absolutely removed for all men sufficiently by the Passion of Christ; but that removal happens effectively in any particular person according as he is now made a participant of Christ’s Passion by baptism; and so baptism, in the manner of an instrumental cause, opens the gate of the heavenly kingdom with respect to that particular person, but the Passion does so as a satisfactory cause with respect to all. Ad primum ergo dicendum, quod haec ratio erat, quia passio Christi, in cujus virtute baptismus agit, nondum facta erat, nec per eam aditus regni caelestis apertus; unde ratio probat quod baptismus non habeat hanc virtutem quasi causa principalis. Reply Obj. 1: The reason for this was that Christ’s Passion, by the power of which baptism acts, had not yet happened; nor had the entrance to heaven been opened by it. Hence, this argument proves that baptism would not have this power as a principal cause. Ad secundum dicendum, quod aditus regni caelestis aperitur tripliciter. Uno modo quantum ad gloriam animae; et sic in passione apertus est; unde dictum est latroni, Luc. 23, 43: hodie mecum eris in paradiso. Alio modo quantum ad gloriam corporis; et sic apertus est in resurrectione. Alio modo quantum ad locum gloriae congruentem; et sic apertus est in ascensione. Et his tribus modis baptismus instrumentaliter aperit quo ad istum: agit enim virtute et passionis et resurrectionis et ascensionis, inquantum homo configuratur Christo passo per immersionem, qua quodammodo Christo consepelitur, et ei resurgenti quantum ad nitorem qui resultat ex aqua, et ascendenti quantum ad elevationem baptizati de sacro fonte. Unde baptismus passioni appropriatur: quia etiam gloria animae principalior est, et causa quodammodo aliorum; et in hujus signum baptizato Domino caeli aperti sunt super eum; Matth. 3. Reply Obj. 2: The entrance to heaven is opened in three ways. In one way, as to the glory of the soul; and in this way it was opened by the Passion. Hence it was said to the good thief: today you will be with me in paradise (Luke 23:43). In a second way, as to the glory of the body; and in this way it was opened by the resurrection. In a third way, as to the place suited to that glory; and in this way it was opened by the ascension. And in these three ways, baptism instrumentally opens the entrance with respect to an individual, for it acts by the power of the Passion, the resurrection, and the ascension, inasmuch as man is configured to the suffering Christ by immersion, in which he is in a way buried with Christ; and to the risen Christ as to the shimmering that comes from the water; and to the ascending Christ as to the elevation of the baptized from the sacred font. Hence baptism is appropriated to the Passion, for the glory of the soul is more important and, in a way, the cause of the other things; and as a sign of this, when the Lord was baptized the heavens were opened above him (Matt 3:16). Articulus 3 Article 3 Utrum effectus ejus aequaliter participetur Whether baptism’s effect is equally partaken of by all Quaestiuncula 1 Quaestiuncula 1 Ad tertium sic proceditur. Videtur quod baptismus non aequalem effectum habeat in omnes quantum ad remotionem mali. In adultis enim removet peccatum actuale et originale; sed in pueris originale tantum. Ergo plus efficit in adultis quam in pueris quantum ad mali remotionem. Obj. 1: To the third we proceed thus. It seems that baptism does not have an equal effect on all as to the removal of evil. For in adults it removes actual and original sin; but in children, only original sin. Therefore, it effects more in adults than in children as to the removal of evil. Praeterea, mitigatio fomitis est effectus baptismi. Sed post baptismum in quibusdam invenitur fomes magis mitigatus quam in aliis. Ergo in eis efficacius baptismus se habuit in remotione mali. Obj. 2: Furthermore, the mitigation of the kindling for sin is an effect of baptism. But after baptism this kindling is found to be more mitigated in certain people than in others. Therefore, baptism is more efficacious in them for removing evil. Sed contra, baptismus habet efficaciam ad removendum malum, secundum quod habet quamdam similitudinem mortis. Sed morientium unus non magis moritur quam alius. Ergo et baptismus aequaliter in omnibus mala aufert. On the contrary, baptism has efficacy for removing evil according as it has a certain likeness of death. But among the dying, no one dies more than another. Therefore, baptism takes away evils equally for all. Quaestiuncula 2 Quaestiuncula 2 Ulterius. Videtur quod etiam aequalis gratia omnibus in baptismo conferatur, qui non ficte accedunt. In baptismo enim operatur passio Christi, quae habet quodammodo efficaciam infinitam. Sed finitum infinito additum nihil majus efficit. Cum ergo devotio accedentis qua unus alium excedit, sit quoddam bonum finitum, videtur quod devotio vel aliquid hujusmodi, efficere non possit quin omnes in baptismo aequalem gratiam consequantur. Obj. 1: Moreover, it seems that in baptism equal grace, too, is conferred on all who do not receive it insincerely. For in baptism Christ’s Passion is at work, which has, in a way, infinite efficacy. But something finite added to the infinite does not make anything greater. Therefore, since the devotion of the one approaching baptism, which is greater in one person than in another, is a certain finite good, it seems that neither devotion nor anything else of the sort could make it so that all did not obtain an equal grace in baptism. Praeterea, ad baptismi effectum capiendum non requiritur alia concausa, sed solum ut impedimentum removeatur. Sed nullus recipit gratiam in baptismo nisi ab eo sit impedimentum remotum. Ergo omnes recipiunt gratiam aequalem. Obj. 2: Furthermore, a cooperating cause is not required for obtaining the effect of baptism, but only for the removal of any impediment. But no one receives grace in baptism unless impediments be removed from him. Therefore, all receive equal grace. Sed contra, Damascenus dicit, quod peccatorum remissio cunctis aequaliter in baptismo datur, gratia autem Spiritus Sancti secundum proportionem fidei, et secundum purgationem. Sed non omnes cum aequali fide nec aequaliter praeparati ad baptismum accedunt. Ergo non omnes aequaliter gratiam consequuntur. On the contrary, Damascene says that the remission of sins is given equally to all in baptism, but the grace of the Holy Spirit is given proportionate to one’s faith and through purification. But all do not receive baptism with equal faith, nor equally prepared. Therefore, all do not obtain equal grace. Quaestiuncula 3 Quaestiuncula 3 Ulterius. Videtur quod nec etiam pueri in baptismo consequantur aequalem gratiam. Quia in angelis secundum quantitatem naturalium gratia infundebatur. Sed unus puerorum habet meliora naturalia quam alius. Ergo et majorem gratiam in baptismo recipit. Obj. 1: Moreover, it seems that neither do infants obtain equal grace in baptism. For among the angels, grace was infused according to the quantity of natural endowments. But one child has better natural endowments than another. Therefore, he also receives greater grace in baptism. Praeterea, quidam in baptismo recipiunt gratiam finalem, qui innocentiam baptismalem usque ad finem servant, quidam autem non. Ergo etiam de pueris aliqui aliis majorem gratiam consequuntur. Obj. 2: Furthermore, some people, who preserve their baptismal innocence until the end, receive final grace in baptism, but others do not. Therefore among infants, too, some obtain greater grace than others. Sed contra, gratia baptismalis in pueritia non opponitur nisi peccato originali. Sed unus puer non habet plus de peccato originali quam alius. Ergo nec majorem gratiam baptismalem recipit unus alio. On the contrary, baptismal grace in infancy is not opposed to anything but original sin. But one child does not have more original sin than another. Therefore, neither does one receive greater grace than another. Quaestiuncula 1 Response to Quaestiuncula 1 Respondeo dicendum, ad primam quaestionem, quod baptismus universaliter aufert in eo qui non ficte accedit, culpam personam inficientem, quam invenit, ut dictum est, et sic accedit ad terminum. Ea autem quae in termino sunt, intensionem non recipiunt; et ideo quantum ad remotionem culpae, aequalem effectum habet in omnibus baptismus; et similiter est de poena personali, quae respondet culpae originali prout est inficiens personam, scilicet carentia divinae visionis. Sed contra aliam poenam ex principiis naturae corruptae consequentem, sicut est concupiscentia vel fomes, remedium adhibetur in baptismo, ut non dominentur per gratiam in baptismo collatam; et ideo simile est de poena illa et de gratia. To the first question, I answer that baptism, in anyone who does not receive it insincerely, universally removes any guilt infecting the person that it finds, as has been said, and in this way it attains an extreme. Now things that are in the extreme cannot receive extension, and therefore as to the removal of guilt, baptism has an equal effect in all; and it is the same with the personal punishment, which corresponds to original sin as it infects the person, namely, the loss of the divine vision. But against any other punishment following upon the principles of corrupted nature, such as concupiscence or the kindling for sin, a remedy is applied in baptism, so that through the grace conferred in baptism they may not dominate. And so it is the same with that punishment as with grace. Ad primum ergo dicendum, quod hoc non est de efficacia baptismi quod non tot peccata destruit in uno quot in alio: in quolibet enim destruit omnia quae invenit. Reply Obj. 1: It is not from baptism’s efficacy that it does not destroy as many sins in one person as in another, but it is because it did not find as many in one person as in another; for in anyone it destroys all the sins that it finds. Ad secundum dicendum, quod illa objectio procedit de secunda poena, quae habet reprimi per baptismum ex parte gratiae collatae. Reply Obj. 2: That objection concerns the second kind of punishment, which can be curbed by baptism through the grace conferred. Quaestiuncula 2 Response to Quaestiuncula 2 Ad secundam quaestionem dicendum, quod actus activorum recipiuntur in passivis secundum suam dispositionem; et ideo quamvis baptismus (ut et passio Christi, quae in eo operatur) quantum est de se, aequalem respectum ad omnes habeat; quia tamen quidam ad baptismum cum majori praeparatione fidei et devotionis accedunt quam alii, ideo quidam aliis majorem gratiam consequuntur. Nullus enim gratiam in termino recipit, ut intendi non possit per baptismum. To the second question, it should be said that the acts of active things are received in a passive thing according to its own disposition; and so, although baptism in itself (as also Christ’s Passion, which is at work in it) is related equally to all, nevertheless, since some people approach baptism with a greater preparation of faith and devotion than others, for this reason some people obtain greater grace. For no one receives a maximum grace such that it could not be extended by baptism. Ad primum ergo dicendum, quod devotio baptizati non additur quasi concausa, ut efficienter agat ad gratiae receptionem; sed additur quasi dispositio materialis; et ideo secundum diversitatem ipsius participatur baptismi effectus. Reply Obj. 1: The devotion of the baptized is not added in the manner of a cooperating cause, such that it would act efficiently for the reception of grace; but it is added in the manner of a material disposition. And therefore the effect of baptism is participated in according to this diversity.