Fourth Distinction.

Division of the Text and Overview of the Parts and Questions

1. “Here it must be said etc.,” Master Lombard [Sent. IV d.4 ch.1].

2. After the Master has dealt with baptism as to the things intrinsic to it, he here deals with those who receive baptism; and the whole determination of this distinction consists in making clear a certain threefold distinction in recipients, which is that some receive “the sacrament and the thing,” some “the sacrament and not the thing,” some “the thing and not the sacrament.”

3. And it is divided into three parts: in the first of which he sets down this threefold distinction; in the second he expounds it; in the third he raises and sets down doubts about it (the second there at “sacrament and thing”; the third there at “A question is wont to be asked about them”).

4. The first part stays undivided; the second is divided into three, according to the three members that he makes clear (the second member he makes clear there at “But if without faith”; the third there at “There are also others”).

5. And each of these parts is divided into two parts: in the first he makes clear the truth, in the second he raises objections and solves them.

6. And according to the things said in making clear the second member [n.4], he sets down two objections: the first is from the authority of Augustine (there at “Augustine however seems”), the second from the authority of the Apostle (there at “The question is raised as to how”)

7. Also against things said in making clear the third member [n.4], he sets down two objections (the first there at “Now it seems to them”; the second there at “But some say”).

8. The third main part [n.3] is divided into two, according to two doubts that he raises. The first is raised about the third member [n.4] (and it is put there at “The question is wont to be asked”), the second is raised about the first member [n.4] (there at “The question is also wont to be asked”).

9. The first member, namely receiving the sacrament and thing [n.2] belongs to children; as to the second, receiving the sacrament and not the thing [n.2], it is certain that it belongs precisely to adults; the third member [n.2] can belong to both children and adults, namely receiving the thing and not the sacrament, because both can have the baptism of blood or of desire.Literally ‘baptism of breath or wind (flaminis)’, perhaps because the Holy Spirit (who inspires to baptism) is associated with wind, as in John 3.8 “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” And again, John 20.22: “He breathed on them, and saith unto them, Receive ye the Holy Spirit.” The baptism of blood is by martyrdom for the faith before baptism with water can be received. The baptism of water is also called in Latin the baptism of ‘the river’ (fluminis), perhaps in memory of John the Baptist who baptized in the Jordan river, but also perhaps for the sake of the jingle (flaminis - fluminis) as a memory device. ²¹

10. According to this, then, one must first raise questions about children, second about adults, third about both together.

11. As concerns children I ask three questions: first whether children are to be baptized; second whether baptized children receive the effect of baptism; the third whether a child present in his mother’s womb can be baptized.