Baianism - Baianist Doctrine

Baianist Doctrine

Baius' system has been conveniently called Baianism, as a more objective name for it would be difficult to find. It is contained in a series of opuscula, or pamphlets: "On Free Will"; "Justice and Justification"; "Sacrifice"; "Meritorious Works"; "Man's Original Integrity and the Merits of the Wicked"; "The Sacraments"; "The Form of Baptism"; "Original Sin"; "Charity"; "Indulgences"; "Prayers for the Dead". Baius himself collected all those pamphlets in "M. Baii opuscula theologica" (Louvain, 1566). The Marurist Gerberon gave a more complete edition: "M. Baii opera cum bullis pontificum et aliis ad ipsius causum spectantibus" (Cologne, 1696). This edition was put on the Index in 1697 on account of its second part, or "Baiana", in which the editor gives useful information about, but shows too much sympathy for, Baius.

The gist of Baianism is also found in the 79 propositions censured by Pius V (Denzinger, Enchiridion, 881-959). All cavil apart, the first 60 are easily identified in Baius' printed works, and the remaining 19 –"tales quae vulgo circumferrentur", says an old manuscript copy of the Bull "Ex omnibus"– represent the oral teaching of the Baianist wing. In the preface to "Man's Original Integrity" Baius says: "What was in the beginning the integrity natural to man? Without that question one can understand neither the first corruption of nature (by original sin) nor its reparation by the grace of Christ." Those words give us the sequence of Baianism: (1) the state of innocent nature; (2) the state of fallen nature; (3) the state of redeemed nature.

(1) State of Innocent Nature

From the fact, so strongly asserted by the Fathers, of the actual conjunction of nature and grace in the first man, Baius infers their necessary connection or even practical identity. In his view, primitive innocence was not supernatural, at least in the ordinary acceptation of that word, but due to, and demanded by, the normal condition of humanity (which cannot, without it, remain in the state of salvation). And that primitive state, natural to man, included among its necessary requirements destination to heaven, immunity from ignorance, suffering, and death, and the inherent power of meriting. None of these was, nor could rightly be called, a gratuitous gift of grace.

(2) State of Fallen Nature

The downfall of man is not, and cannot be, according to Baius, the mere forfeiting of gratuitous or supernatural gifts, but some positive evil reaching deep into our very nature. That evil is original sin. By original sin Baius understands, instead of a simple privation of grace, habitual concupiscence itself, transmitted according to the laws of heredity and developed according to the laws of physical and psychical growth. It is a sin or moral evil by itself, even in irresponsible children, and that outside of all relation to a will, be it original or personal. What, then, becomes of human liberty as a source of moral responsibility? Baius does not think it necessary that, in order to be moral agents, we should be free from internal determinism, but only from external compulsion. From so tainted a source, Redemption apart, only tainted actions can flow. They may sometimes appear virtuous, but it is only an appearance (vitia virtutes imitantia). In truth all human actions, not purified by Redemption, are vices pure and simple and damning vices at that (vitia sunt et damnant).

(3) State of Redeemed Nature

The gifts of primitive innocence, forfeited by original sin, are restored by Jesus Christ. Then and then only do they become graces, not, indeed, on account of their supernatural character, but because of fallen man's positive unworthiness. Aided by grace, the redeemed can perform virtuous actions and acquire merits for heaven. Does that entail a higher status, an inner renovation or sanctifying grace?–Baius does not consider it necessary. Moral action, whether called justice, or charity, or obedience to the law, is the sole instrument of justification and virtue and merit. The rôle of grace consists exclusively in keeping concupiscence under control, and in thus enabling us to perform moral actions and fulfil the law. True, Baius speaks of the remission of sin as necessary for justification, but this is only a fictio iuris; in fact, a catechumen before baptism, or a penitent before absolution may, by simply keeping the precepts, have more charity than certain socalled just men. If the catechumen and penitent are not styled just, it is only in deference to Holy Scripture, which requires for complete justice both newness of life (i.e. moral action) and pardon of sin (i.e. of the reatus, or liability to punishment). To grant that kind of pardon is the only object and efficacy of the sacraments of the dead, baptism and penance. With regard to the sacraments of the living, the Eucharist–the only one on which Baius expressed his views–has no other sacrificial value than that of being a good moral action drawing us close to God.