Opera Omnia (t. 3): De controversiis Christianæ Fidei adversus hujus temporis hæreticos

Description

ex the Library of the Institute of Medieval Studies, Toronto

ToC: circa ref:1.25

ref:30.1 De Ieunio contains many patristic citations.

DjVu contains his De Matrimonio on p. 775 (DjVu p. 779)

p. 783 (DjVu p. 787) compares marriage with virginity; cf.:

his explanation of 1 Cor. 7:38, p. 788, in which he responds to Durandus's argument against its sacramentality:

Neque obstat, quod continentia sit excellentior Matrimonio: nam aliud est comparare statum cum statu, aliud, statum cum sacramento. Status continentiæ altior est statu Matrimonii et majoris gratiæ et meriti: Qui enim nubit, bene facit: qui non nubit, melius facit , 1. Corinth. 7. Sacramentum tamen semper auget gratiam, in quocumque statu suscipiatur. Quare continens dum Matrimonium contrahit, in gratia crescit sed si idem continens propter Deum nuptias humanas contempsisset, plus gratiæ apud Deum invenisset, quam sit illa, quæ per sacramentum Matrimonii datur.

For translations of parts of St. Robert's De Matrimonio , see C. Burke 2015.

circa DjVu p. 170 he discusses martyrdom / baptism-of-blood of infants; cf. Can an unborn infant be martyred?

St. Robert argues not all the Holy Innocents were circumcised; thus, they were not justified before martyrdom:

D e Sacramento Baptismi p. 166, first full ¶:

Some [who argue martyrdom alone cannot justify] respond that the Innocents were circumcised, hence justified before martyrdom. But this is not so. For it is uncertain whether they were all circumcised; nay, it is very probable and almost certain not all were circumcised. For Herod killed all the children who were in Bethlehem and its environs; he did not command only the children of Jews but utterly all be killed: and perhaps not a few Gentiles were among them. Moreover, he ordered that all infants two years and younger be killed, hence even those who were not yet 8 days old, who alone can be circumcised. Still, it is not de fide that circumcision justifies, and yet the Church certainly believes that absolutely all those infants are saved. Further, the Church not only believes the Innocents are saved but even honors them as martyrs; therefore, suffering for Christ conveys something to them ex opere operato. Nor is Scotus's argument that this is a privilege of children count: for it is asserted without any grounds. For if martyrdom ex opere operato profits infants, why not adults? Certainly the martyrdom of adults is no less powerful and efficacious than of infants; rather, it is more powerful, more noble, and more efficacious.