Summa Theologica Part IV (Tertia Pars) Part 122

TWELFTH ARTICLE [III, Q. 68, Art. 12]

Whether Madmen and Imbeciles Should Be Baptized?

Objection 1: It seems that madmen and imbeciles should not be baptized. For in order to receive Baptism, the person baptized must have the intention, as stated above (A. 7). But since madmen and imbeciles lack the use of reason, they can have but a disorderly intention. Therefore they should not be baptized.

Obj. 2: Further, man excels irrational animals in that he has reason.

But madmen and imbeciles lack the use of reason, indeed in some cases we do not expect them ever to have it, as we do in the case of children. It seems, therefore, that just as irrational animals are not baptized, so neither should madmen and imbeciles in those cases be baptized.

Obj. 3: Further, the use of reason is suspended in madmen and imbeciles more than it is in one who sleeps. But it is not customary to baptize people while they sleep. Therefore it should not be given to madmen and imbeciles.

_On the contrary,_ Augustine says (Confess. iv) of his friend that "he was baptized when his recovery was despaired of": and yet Baptism was efficacious with him. Therefore Baptism should sometimes be given to those who lack the use of reason.

_I answer that,_ In the matter of madmen and imbeciles a distinction is to be made. For some are so from birth, and have no lucid intervals, and show no signs of the use of reason. And with regard to these it seems that we should come to the same decision as with regard to children who are baptized in the Faith of the Church, as stated above (A. 9, ad 2).

But there are others who have fallen from a state of sanity into a state of insanity. And with regard to these we must be guided by their wishes as expressed by them when sane: so that, if then they manifested a desire to receive Baptism, it should be given to them when in a state of madness or imbecility, even though then they refuse. If, on the other hand, while sane they showed no desire to receive Baptism, they must not be baptized.

Again, there are some who, though mad or imbecile from birth, have, nevertheless, lucid intervals, in which they can make right use of reason. Wherefore, if then they express a desire for Baptism, they can be baptized though they be actually in a state of madness. And in this case the sacrament should be bestowed on them if there be fear of danger otherwise it is better to wait until the time when they are sane, so that they may receive the sacrament more devoutly. But if during the interval of lucidity they manifest no desire to receive Baptism, they should not be baptized while in a state of insanity.

Lastly there are others who, though not altogether sane, yet can use their reason so far as to think about their salvation, and understand the power of the sacrament. And these are to be treated the same as those who are sane, and who are baptized if they be willing, but not against their will.

Reply Obj. 1: Imbeciles who never had, and have not now, the use of reason, are baptized, according to the Church's intention, just as according to the Church's ritual, they believe and repent; as we have stated above of children (A. 9, ad Obj.). But those who have had the use of reason at some time, or have now, are baptized according to their own intention, which they have now, or had when they were sane.

Reply Obj. 2: Madmen and imbeciles lack the use of reason accidentally, i.e. through some impediment in a bodily organ; but not like irrational animals through want of a rational soul. Consequently the comparison does not hold.

Reply Obj. 3: A person should not be baptized while asleep, except he be threatened with the danger of death. In which case he should be baptized, if previously he has manifested a desire to receive Baptism, as we have stated in reference to imbeciles: thus Augustine relates of his friend that "he was baptized while unconscious,"

because he was in danger of death (Confess. iv).

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QUESTION 69

OF THE EFFECTS OF BAPTISM (In Ten Articles)

We must now consider the effects of Baptism, concerning which there are ten points of inquiry:

(1) Whether all sins are taken away by Baptism?

(2) Whether man is freed from all punishment by Baptism?

(3) Whether Baptism takes away the penalties of sin that belong to this life?

(4) Whether grace and virtues are bestowed on man by Baptism?

(5) Of the effects of virtue which are conferred by Baptism?

(6) Whether even children receive grace and virtues in Baptism?

(7) Whether Baptism opens the gates of the heavenly kingdom to those who are baptized?

(8) Whether Baptism produces an equal effect in all who are baptized?

(9) Whether insincerity hinders the effect of Baptism?

(10) Whether Baptism takes effect when the insincerity ceases?

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FIRST ARTICLE [III, Q. 69, Art. 1]

Whether All Sins Are Taken Away by Baptism?

Objection 1: It seems that not all sins are taken away by Baptism.

For Baptism is a spiritual regeneration, which corresponds to carnal generation. But by carnal generation man contracts none but original sin. Therefore none but original sin is taken away by Baptism.

Obj. 2: Further, Penance is a sufficient cause of the remission of actual sins. But penance is required in adults before Baptism, according to Acts 2:38: "Do penance and be baptized every one of you." Therefore Baptism has nothing to do with the remission of actual sins.

Obj. 3: Further, various diseases demand various remedies: because as Jerome says on Mk. 9:27, 28: "What is a cure for the heel is no cure for the eye." But original sin, which is taken away by Baptism, is generically distinct from actual sin. Therefore not all sins are taken away by Baptism.

_On the contrary,_ It is written (Ezech. 36:25): "I will pour upon you clean water, and you shall be cleansed from all your filthiness."

_I answer that,_ As the Apostle says (Rom. 6:3), "all we, who are baptized in Christ Jesus, are baptized in His death." And further on he concludes (Rom. 6:11): "So do you also reckon that you are dead to sin, but alive unto G.o.d in Christ Jesus our Lord." Hence it is clear that by Baptism man dies unto the oldness of sin, and begins to live unto the newness of grace. But every sin belongs to the primitive oldness. Consequently every sin is taken away by Baptism.

Reply Obj. 1: As the Apostle says (Rom. 5:15, 16), the sin of Adam was not so far-reaching as the gift of Christ, which is bestowed in Baptism: "for judgment was by one unto condemnation; but grace is of many offenses, unto justification." Wherefore Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i), that "in carnal generation, original sin alone is contracted; but when we are born again of the Spirit, not only original sin but also wilful sin is forgiven."

Reply Obj. 2: No sin can be forgiven save by the power of Christ's Pa.s.sion: hence the Apostle says (Heb. 9:22) that "without shedding of blood there is no remission." Consequently no movement of the human will suffices for the remission of sin, unless there be faith in Christ's Pa.s.sion, and the purpose of partic.i.p.ating in it, either by receiving Baptism, or by submitting to the keys of the Church.

Therefore when an adult approaches Baptism, he does indeed receive the forgiveness of all his sins through his purpose of being baptized, but more perfectly through the actual reception of Baptism.

Reply Obj. 3: This argument is true of special remedies. But Baptism operates by the power of Christ's Pa.s.sion, which is the universal remedy for all sins; and so by Baptism all sins are loosed.

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SECOND ARTICLE [III, Q. 69, Art. 2]

Whether Man Is Freed by Baptism from All Debt of Punishment Due to Sin?

Objection 1: It seems that man is not freed by Baptism from all debt of punishment due to sin. For the Apostle says (Rom. 13:1): "Those things that are of G.o.d are well ordered [Vulg.: 'Those that are, are ordained of G.o.d']." But guilt is not set in order save by punishment, as Augustine says (Ep. cxl). Therefore Baptism does not take away the debt of punishment due to sins already committed.

Obj. 2: Further, the effect of a sacrament has a certain likeness to the sacrament itself; since the sacraments of the New Law "effect what they signify," as stated above (Q. 62, A. 1, ad 1). But the washing of Baptism has indeed a certain likeness with the cleansing from the stain of sin, but none, seemingly, with the remission of the debt of punishment. Therefore the debt of punishment is not taken away by Baptism.

Obj. 3: Further, when the debt of punishment has been remitted, a man no longer deserves to be punished, and so it would be unjust to punish him. If, therefore, the debt of punishment be remitted by Baptism, it would be unjust, after Baptism, to hang a thief who had committed murder before. Consequently the severity of human legislation would be relaxed on account of Baptism; which is undesirable. Therefore Baptism does not remit the debt of punishment.

_On the contrary,_ Ambrose, commenting on Rom. 11:29, "The gifts and the calling of G.o.d ate without repentance," says: "The grace of G.o.d in Baptism remits all, gratis."

_I answer that,_ As stated above (Q. 49, A. 3, ad 2; Q. 68, AA. 1, 4, 5) by Baptism a man is incorporated in the Pa.s.sion and death of Christ, according to Rom. 6:8: "If we be dead with Christ, we believe that we shall live also together with Christ." Hence it is clear that the Pa.s.sion of Christ is communicated to every baptized person, so that he is healed just as if he himself had suffered and died. Now Christ's Pa.s.sion, as stated above (Q. 68, A. 5), is a sufficient satisfaction for all the sins of all men. Consequently he who is baptized, is freed from the debt of all punishment due to him for his sins, just as if he himself had offered sufficient satisfaction for all his sins.

Reply Obj. 1: Since the pains of Christ's Pa.s.sion are communicated to the person baptized, inasmuch as he is made a member of Christ, just as if he himself had borne those pains, his sins are set in order by the pains of Christ's Pa.s.sion.

Reply Obj. 2: Water not only cleanses but also refreshes. And thus by refreshing it signifies the remission of the debt of punishment, just as by cleansing it signifies the washing away of guilt.

Reply Obj. 3: In punishments inflicted by a human tribunal, we have to consider not only what punishment a man deserves in respect of G.o.d, but also to what extent he is indebted to men who are hurt and scandalized by another's sin. Consequently, although a murderer is freed by Baptism from his debt of punishment in respect of G.o.d, he remains, nevertheless, in debt to men; and it is right that they should be edified at his punishment, since they were scandalized at his sin. But the sovereign may remit the penalty to such like out of kindness.

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