Summa Theologica Part IV (Tertia Pars) Part 123

THIRD ARTICLE [III, Q. 69, Art. 3]

Whether Baptism Should Take Away the Penalties of Sin That Belong to This Life?

Objection 1: It seems that Baptism should take away the penalties of sin that belong to this life. For as the Apostle says (Rom. 5:15), the gift of Christ is farther-reaching than the sin of Adam. But through Adam's sin, as the Apostle says (Rom. 5:12), "death entered into this world," and, consequently, all the other penalties of the present life. Much more, therefore, should man be freed from the penalties of the present life, by the gift of Christ which is received in Baptism.

Obj. 2: Further, Baptism takes away the guilt of both original and actual sin. Now it takes away the guilt of actual sin in such a way as to free man from all debt of punishment resulting therefrom.

Therefore it also frees man from the penalties of the present life, which are a punishment of original sin.

Obj. 3: Further, if the cause be removed, the effect is removed. But the cause of these penalties is original sin, which is taken away by Baptism. Therefore such like penalties should not remain.

_On the contrary,_ on Rom. 6:6, "that the body of sin may be destroyed," a gloss says: "The effect of Baptism is that the old man is crucified, and the body of sin destroyed, not as though the living flesh of man were delivered by the destruction of that concupiscence with which it has been bespattered from its birth; but that it may not hurt him, when dead, though it was in him when he was born."

Therefore for the same reason neither are the other penalties taken away by Baptism.

_I answer that,_ Baptism has the power to take away the penalties of the present life yet it does not take them away during the present life, but by its power they will be taken away from the just in the resurrection when "this mortal hath put on immortality" (1 Cor.

15:54). And this is reasonable. First, because, by Baptism, man is incorporated in Christ, and is made His member, as stated above (A.

3; Q. 68, A. 5). Consequently it is fitting that what takes place in the Head should take place also in the member incorporated. Now, from the very beginning of His conception Christ was "full of grace and truth," yet He had a pa.s.sible body, which through His Pa.s.sion and death was raised up to a life of glory. Wherefore a Christian receives grace in Baptism, as to his soul; but he retains a pa.s.sible body, so that he may suffer for Christ therein: yet at length he will be raised up to a life of impa.s.sibility. Hence the Apostle says (Rom.

8:11): "He that raised up Jesus Christ from the dead, shall quicken also our [Vulg.: 'your'] mortal bodies, because of His Spirit that dwelleth in us [Vulg.: 'you']": and further on in the same chapter (Rom. 8:17): "Heirs indeed of G.o.d, and joint heirs with Christ: yet so, if we suffer with Him, that we may be also glorified with Him."

Secondly, this is suitable for our spiritual training: namely, in order that, by fighting against concupiscence and other defects to which he is subject, man may receive the crown of victory. Wherefore on Rom. 6:6, "that the body of sin may be destroyed," a gloss says: "If a man after Baptism live in the flesh, he has concupiscence to fight against, and to conquer by G.o.d's help." In sign of which it is written (Judges 3:1, 2): "These are the nations which the Lord left, that by them He might instruct Israel ... that afterwards their children might learn to fight with their enemies, and to be trained up to war."

Thirdly, this was suitable, lest men might seek to be baptized for the sake of impa.s.sibility in the present life, and not for the sake of the glory of life eternal. Wherefore the Apostle says (1 Cor.

15:19): "If in this life only we have hope in Christ, we are of all men most miserable."

Reply Obj. 1: As a gloss says on Rom. 6:6, "that we may serve sin no longer--Like a man who, having captured a redoubtable enemy, slays him not forthwith, but suffers him to live for a little time in shame and suffering; so did Christ first of all fetter our punishment, but at a future time He will destroy it."

Reply Obj. 2: As the gloss says on the same pa.s.sage (cf. ad 1), "the punishment of sin is twofold, the punishment of h.e.l.l, and temporal punishment. Christ entirely abolished the punishment of h.e.l.l, so that those who are baptized and truly repent, should not be subject to it.

He did not, however, altogether abolish temporal punishment yet awhile; for hunger, thirst, and death still remain. But He overthrew its kingdom and power" in the sense that man should no longer be in fear of them: "and at length He will altogether exterminate it at the last day."

Reply Obj. 3: As we stated in the Second Part (I-II, Q. 81, A. 1; Q.

82, A. 1, ad 2), original sin spread in this way, that at first the person infected the nature, and afterwards the nature infected the person. Whereas Christ in reverse order at first repairs what regards the person, and afterwards will simultaneously repair what pertains to the nature in all men. Consequently by Baptism He takes away from man forthwith the guilt of original sin and the punishment of being deprived of the heavenly vision. But the penalties of the present life, such as death, hunger, thirst, and the like, pertain to the nature, from the principles of which they arise, inasmuch as it is deprived of original justice. Therefore these defects will not be taken away until the ultimate restoration of nature through the glorious resurrection.

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FOURTH ARTICLE [III, Q. 69, Art. 4]

Whether Grace and Virtues Are Bestowed on Man by Baptism?

Objection 1: It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above (Q. 62, A. 1, ad 1), the sacraments of the New Law "effect what they signify." But the baptismal cleansing signifies the cleansing of the soul from guilt, and not the fashioning of the soul with grace and virtues. Therefore it seems that grace and virtues are not bestowed on man by Baptism.

Obj. 2: Further, one does not need to receive what one has already acquired. But some approach Baptism who have already grace and virtues: thus we read (Acts 10:1, 2): "There was a certain man in Cesarea, named Cornelius, a centurion of that which is called the Italian band, a religious man and fearing G.o.d"; who, nevertheless, was afterwards baptized by Peter. Therefore grace and virtues are not bestowed by Baptism.

Obj. 3: Further, virtue is a habit: which is defined as a "quality not easily removed, by which one may act easily and pleasurably." But after Baptism man retains p.r.o.neness to evil which removes virtue; and experiences difficulty in doing good, in which the act of virtue consists. Therefore man does not acquire grace and virtue in Baptism.

_On the contrary,_ The Apostle says (t.i.tus 3:5, 6): "He saved us by the laver of regeneration," i.e. by Baptism, "and renovation of the Holy Ghost, Whom He hath poured forth upon us abundantly," i.e. "unto the remission of sins and the fulness of virtues," as a gloss expounds. Therefore the grace of the Holy Ghost and the fulness of virtues are given in Baptism.

_I answer that,_ As Augustine says in the book on Infant Baptism (De Pecc. Merit. et Remiss. i) "the effect of Baptism is that the baptized are incorporated in Christ as His members." Now the fulness of grace and virtues flows from Christ the Head to all His members, according to John 1:16: "Of His fulness we all have received." Hence it is clear that man receives grace and virtues in Baptism.

Reply Obj. 1: As the baptismal water by its cleansing signifies the washing away of guilt, and by its refreshment the remission of punishment, so by its natural clearness it signifies the splendor of grace and virtues.

Reply Obj. 2: As stated above (A. 1, ad 2; Q. 68, A. 2) man receives the forgiveness of sins before Baptism in so far as he has Baptism of desire, explicitly or implicitly; and yet when he actually receives Baptism, he receives a fuller remission, as to the remission of the entire punishment. So also before Baptism Cornelius and others like him receive grace and virtues through their faith in Christ and their desire for Baptism, implicit or explicit: but afterwards when baptized, they receive a yet greater fulness of grace and virtues.

Hence in Ps. 22:2, "He hath brought me up on the water of refreshment," a gloss says: "He has brought us up by an increase of virtue and good deeds in Baptism."

Reply Obj. 3: Difficulty in doing good and p.r.o.neness to evil are in the baptized, not through their lacking the habits of the virtues, but through concupiscence which is not taken away in Baptism. But just as concupiscence is diminished by Baptism, so as not to enslave us, so also are both the aforesaid defects diminished, so that man be not overcome by them.

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FIFTH ARTICLE [III, Q. 69, Art. 5]

Whether Certain Acts of the Virtues Are Fittingly Set Down As Effects of Baptism, to Wit--Incorporation in Christ, Enlightenment, and Fruitfulness?

Objection 1: It seems that certain acts of the virtues are unfittingly set down as effects of Baptism, to wit--"incorporation in Christ, enlightenment, and fruitfulness." For Baptism is not given to an adult, except he believe; according to Mk. 16:16: "He that believeth and is baptized, shall be saved." But it is by faith that man is incorporated in Christ, according to Eph. 3:17: "That Christ may dwell by faith in your hearts." Therefore no one is baptized except he be already incorporated in Christ. Therefore incorporation with Christ is not the effect of Baptism.

Obj. 2: Further, enlightenment is caused by teaching, according to Eph. 3:8, 9: "To me the least of all the saints, is given this grace ... to enlighten all men," etc. But teaching by the catechism precedes Baptism. Therefore it is not the effect of Baptism.

Obj. 3: Further, fruitfulness pertains to active generation. But a man is regenerated spiritually by Baptism. Therefore fruitfulness is not an effect of Baptism.

_On the contrary,_ Augustine says in the book on Infant Baptism (De Pecc. Merit. et Remiss. i) that "the effect of Baptism is that the baptized are incorporated in Christ." And Dionysius (Eccl. Hier. ii) ascribes enlightenment to Baptism. And on Ps. 22:2, "He hath brought me up on the water of refreshment," a gloss says that "the sinner's soul, sterilized by drought, is made fruitful by Baptism."

_I answer that,_ By Baptism man is born again unto the spiritual life, which is proper to the faithful of Christ, as the Apostle says (Gal. 2:20): "And that I live now in the flesh; I live in the faith of the Son of G.o.d." Now life is only in those members that are united to the head, from which they derive sense and movement. And therefore it follows of necessity that by Baptism man is incorporated in Christ, as one of His members. Again, just as the members derive sense and movement from the material head, so from their spiritual Head, i.e. Christ, do His members derive spiritual sense consisting in the knowledge of truth, and spiritual movement which results from the instinct of grace. Hence it is written (John 1:14, 16): "We have seen Him ... full of grace and truth; and of His fulness we all have received." And it follows from this that the baptized are enlightened by Christ as to the knowledge of truth, and made fruitful by Him with the fruitfulness of good works by the infusion of grace.

Reply Obj. 1: Adults who already believe in Christ are incorporated in Him mentally. But afterwards, when they are baptized, they are incorporated in Him, corporally, as it were, i.e. by the visible sacrament; without the desire of which they could not have been incorporated in Him even mentally.

Reply Obj. 2: The teacher enlightens outwardly and ministerially by catechizing: but G.o.d enlightens the baptized inwardly, by preparing their hearts for the reception of the doctrines of truth, according to John 6:45: "It is written in the prophets ... They shall all be taught of G.o.d."

Reply Obj. 3: The fruitfulness which I ascribed as an effect of Baptism is that by which man brings forth good works; not that by which he begets others in Christ, as the Apostle says (1 Cor. 4:15): "In Christ Jesus by the Gospel I have begotten you."

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SIXTH ARTICLE [III, Q. 69, Art. 6]

Whether Children Receive Grace and Virtue in Baptism?

Objection 1: It seems that children do not receive grace and virtues in Baptism. For grace and virtues are not possessed without faith and charity. But faith, as Augustine says (Ep. xcviii), "depends on the will of the believer": and in like manner charity depends on the will of the lover. Now children have not the use of the will, and consequently they have neither faith nor charity. Therefore children do not receive grace and virtues in Baptism.

Obj. 2: Further, on John 14:12, "Greater than these shall he do,"

Augustine says that in order for the unG.o.dly to be made righteous "Christ worketh in him, but not without him." But a child, through not having the use of free-will, does not co-operate with Christ unto its justification: indeed at times it does its best to resist.

Therefore it is not justified by grace and virtues.

Obj. 3: Further, it is written (Rom. 4:5): "To him that worketh not, yet believing in Him that justifieth the unG.o.dly, his faith is reputed to justice according to the purpose of the grace of G.o.d." But a child believeth not "in Him that justifieth the unG.o.dly." Therefore a child receives neither sanctifying grace nor virtues.

Obj. 4: Further, what is done with a carnal intention does not seem to have a spiritual effect. But sometimes children are taken to Baptism with a carnal intention, to wit, that their bodies may be healed. Therefore they do not receive the spiritual effect consisting in grace and virtue.

_On the contrary,_ Augustine says (Enchiridion lii): "When little children are baptized, they die to that sin which they contracted in birth: so that to them also may be applied the words: 'We are buried together with Him by Baptism unto death'": (and he continues thus) "'that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.'" Now newness of life is through grace and virtues. Therefore children receive grace and virtues in Baptism.

_I answer that,_ Some of the early writers held that children do not receive grace and virtues in Baptism, but that they receive the imprint of the character of Christ, by the power of which they receive grace and virtue when they arrive at the perfect age. But this is evidently false, for two reasons. First, because children, like adults, are made members of Christ in Baptism; hence they must, of necessity, receive an influx of grace and virtues from the Head.

Secondly, because, if this were true, children that die after Baptism, would not come to eternal life; since according to Rom.

6:23, "the grace of G.o.d is life everlasting." And consequently Baptism would not have profited them unto salvation.

Now the source of their error was that they did not recognize the distinction between habit and act. And so, seeing children to be incapable of acts of virtue, they thought that they had no virtues at all after Baptism. But this inability of children to act is not due to the absence of habits, but to an impediment on the part of the body: thus also when a man is asleep, though he may have the habits of virtue, yet is he hindered from virtuous acts through being asleep.

Reply Obj. 1: Faith and charity depend on man's will, yet so that the habits of these and other virtues require the power of the will which is in children; whereas acts of virtue require an act of the will, which is not in children. In this sense Augustine says in the book on Infant Baptism (Ep. xcviii): "The little child is made a believer, not as yet by that faith which depends on the will of the believer, but by the sacrament of faith itself," which causes the habit of faith.