Authors/Thomas Aquinas/Summa Theologiae/Part III/Q69

From The Logic Museum
Jump to navigationJump to search
←Q68 Q70→



Latin English
IIIª q. 69 pr. Deinde considerandum est de effectibus Baptismi. Et circa hoc quaeruntur decem. Primo, utrum per Baptismum auferantur omnia peccata. Secundo, utrum per Baptismum liberetur homo ab omni poena. Tertio, utrum Baptismus auferat poenalitatem huius vitae. Quarto, utrum per Baptismum conferantur homini gratiae et virtutes quinto, de effectibus virtutum qui per Baptismum conferuntur. Sexto, utrum etiam parvuli in Baptismo gratias et virtutes accipiant. Septimo, utrum per Baptismum aperiatur baptizatis ianua regni caelestis. Octavo, utrum Baptismus aequalem effectum habeat in omnibus baptizatis. Nono, utrum fictio impediat effectum Baptismi. Decimo, utrum, recedente fictione, Baptismus obtineat suum effectum. Question 69. The effects of Baptism 1. Are all sins taken away by Baptism? 2. Is man freed from all punishment by Baptism? 3. Does Baptism take away the penalties of sin that belong to this life? 4. Are grace and virtues bestowed on man by Baptism? 5. What are the effects of virtue which are conferred by Baptism? 6. Do even children receive grace and virtues in Baptism? 7. Does Baptism open the gates of the heavenly kingdom to those who are baptized? 8. Does Baptism produce an equal effect in all who are baptized? 9. Does insincerity hinder the effect of Baptism? 10. Does Baptism take effect when the insincerity ceases?
IIIª q. 69 a. 1 arg. 1 Ad primum sic proceditur. Videtur quod per Baptismum non tollantur omnia peccata. Baptismus enim est quaedam spiritualis regeneratio, quae contraponitur generationi carnali. Sed per generationem carnalem homo contrahit solum originale peccatum. Ergo per Baptismum solvitur solum originale peccatum. 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.
IIIª q. 69 a. 1 arg. 2 Praeterea, poenitentia est sufficiens causa remissionis actualium peccatorum. Sed ante Baptismum in adultis requiritur poenitentia, secundum illud Act. II, poenitentiam agite, et baptizetur unusquisque vestrum. Ergo Baptismus nihil operatur circa remissionem peccatorum actualium. Objection 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.
IIIª q. 69 a. 1 arg. 3 Praeterea, diversorum morborum diversae sunt medicinae, quia, sicut Hieronymus dicit, non sanat oculum quod sanat calcaneum. Sed peccatum originale, quod per Baptismum tollitur, est aliud genus peccati a peccato actuali. Ergo non omnia peccata remittuntur per Baptismum. Objection 3. Further, various diseases demand various remedies: because as Jerome says on Mark 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.
IIIª q. 69 a. 1 s. c. Sed contra est quod dicitur Ezech. XXXVI, effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris. On the contrary, It is written (Ezekiel 36:25): "I will pour upon you clean water, and you shall be cleansed from all your filthiness."
IIIª q. 69 a. 1 co. Respondeo dicendum quod, sicut apostolus dicit, Rom. VI, quicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus. Et postea concludit, ita et vos existimate mortuos quidem esse peccato, viventes autem Deo in Christo Iesu domino nostro. Ex quo patet quod per Baptismum homo moritur vetustati peccati, et incipit vivere novitati gratiae. Omne autem peccatum pertinet ad pristinam vetustatem. Unde consequens est quod omne peccatum per Baptismum tollatur. I answer that, As the Apostle says (Romans 6:3), "all we, who are baptized in Christ Jesus, are baptized in His death." And further on he concludes (Romans 6:11): "So do you also reckon that you are dead to sin, but alive unto God 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.
IIIª q. 69 a. 1 ad 1 Ad primum ergo dicendum quod, sicut apostolus dicit, Rom. V, peccatum Adae non tantum potest quantum donum Christi, quod in Baptismo percipitur, nam iudicium ex uno in condemnationem, gratia autem ex multis delictis in iustificationem. Unde et Augustinus dicit, in libro de Baptismo parvulorum, quod, generante carne, tantummodo trahitur peccatum originale, regenerante autem spiritu, non solum originalis, sed etiam voluntariorum fit remissio peccatorum. Reply to Objection 1. As the Apostle says (Romans 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."
IIIª q. 69 a. 1 ad 2 Ad secundum dicendum quod nullius peccati remissio fieri potest nisi per virtutem passionis Christi, unde et apostolus dicit, Heb. IX, quod sine sanguinis effusione non fit remissio. Unde motus voluntatis humanae non sufficeret ad remissionem culpae, nisi adesset fides passionis Christi et propositum participandi ipsam, vel suscipiendo Baptismum, vel subiiciendo se clavibus Ecclesiae. Et ideo, quando aliquis adultus poenitens ad Baptismum accedit, consequitur quidem remissionem omnium peccatorum ex proposito Baptismi, perfectius autem ex reali susceptione Baptismi. Reply to Objection 2. No sin can be forgiven save by the power of Christ's Passion: hence the Apostle says (Hebrews 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 Passion, and the purpose of participating 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.
IIIª q. 69 a. 1 ad 3 Ad tertium dicendum quod ratio illa procedit de particularibus medicinis. Baptismus autem operatur in virtute passionis Christi, quae est universalis medicina omnium peccatorum, et per Baptismum omnia peccata solvuntur. Reply to Objection 3. This argument is true of special remedies. But Baptism operates by the power of Christ's Passion, which is the universal remedy for all sins; and so by Baptism all sins are loosed.
IIIª q. 69 a. 2 arg. 1 Ad secundum sic proceditur. Videtur quod per Baptismum non liberetur homo ab omni reatu peccati. Dicit enim apostolus, Rom. XIII, quae a Deo sunt, ordinata sunt. Sed culpa non ordinatur nisi per poenam, ut Augustinus dicit. Ergo per Baptismum non tollitur reatus poenae praecedentium peccatorum. Objection 1. It seems that man is not freed by Baptism from all debt of punishment due to sin. For the Apostle says (Romans 13:1): "Those things that are of God are well ordered [Vulgate: 'Those that are, are ordained of God']." 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.
IIIª q. 69 a. 2 arg. 2 Praeterea, effectus sacramenti aliquam similitudinem habet cum ipso sacramento, quia sacramenta novae legis efficiunt quod figurant, ut supra dictum est. Sed ablutio baptismalis habet quidem aliquam similitudinem cum ablutione maculae, nullam autem similitudinem habere videtur cum subtractione reatus poenae. Non ergo per Baptismum tollitur reatus poenae. Objection 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 (62, 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.
IIIª q. 69 a. 2 arg. 3 Praeterea, sublato reatu poenae, aliquis non remanet dignus poena, et ita iniustum esset eum puniri. Si igitur per Baptismum tollitur reatus poenae, iniustum esset post Baptismum suspendere latronem, qui antea homicidium commisit. Et ita per Baptismum tolleretur rigor humanae disciplinae, quod est inconveniens. Non ergo per Baptismum tollitur reatus poenae. Objection 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.
IIIª q. 69 a. 2 s. c. Sed contra est quod Ambrosius dicit, super illud Rom. XI, sine poenitentia sunt dona Dei et vocatio, gratia, inquit, Dei in Baptismo omnia gratis condonat. On the contrary, Ambrose, commenting on Romans 11:29, "The gifts and the calling of God ate without repentance," says: "The grace of God in Baptism remits all, gratis."
IIIª q. 69 a. 2 co. Respondeo dicendum quod, sicut supra dictum est, per Baptismum aliquis incorporatur passioni et morti Christi, secundum illud Rom. VI, si mortui sumus cum Christo, credimus quia etiam simul vivemus cum Christo. Ex quo patet quod omni baptizato communicatur passio Christi ad remedium ac si ipse passus et mortuus esset. Passio autem Christi, sicut supra dictum est, est sufficiens satisfactio pro omnibus peccatis omnium hominum. Et ideo ille qui baptizatur liberatur a reatu omnis poenae sibi debitae pro peccatis, ac si ipse sufficienter satisfecisset pro omnibus peccatis suis. I answer that, As stated above (49, 3, ad 2; 68, 1,4,5) by Baptism a man is incorporated in the Passion and death of Christ, according to Romans 6:8: "If we be dead with Christ, we believe that we shall live also together with Christ." Hence it is clear that the Passion 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 Passion, as stated above (Question 68, Article 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.
IIIª q. 69 a. 2 ad 1 Ad primum ergo dicendum quod, quia poena passionis Christi communicatur baptizato, inquantum fit membrum Christi, ac si ipse poenam illam sustinuisset, eius peccata remanent ordinata per poenam passionis Christi. Reply to Objection 1. Since the pains of Christ's Passion 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 Passion.
IIIª q. 69 a. 2 ad 2 Ad secundum dicendum quod aqua non solum abluit, sed etiam refrigerat. Et ita suo refrigerio significat subtractionem reatus poenae, sicut sua ablutione significat emundationem a culpa. Reply to Objection 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.
IIIª q. 69 a. 2 ad 3 Ad tertium dicendum quod in poenis quae iudicio humano inferuntur, non solum attenditur qua poena sit homo dignus quoad Deum, sed etiam in quo sit obligatus quoad homines, qui sunt laesi et scandalizati per peccatum alicuius. Et ideo, licet homicida per Baptismum liberetur a reatu poenae quoad Deum, remanet tamen adhuc obligatus quoad homines, quos iustum est aedificari de poena, sicut sunt scandalizati de culpa. Pie tamen talibus princeps posset poenam indulgere. Reply to Objection 3. In punishments inflicted by a human tribunal, we have to consider not only what punishment a man deserves in respect of God, 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 God, 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.
IIIª q. 69 a. 3 arg. 1 Ad tertium sic proceditur. Videtur quod per Baptismum debeant auferri poenalitates praesentis vitae. Ut enim apostolus dicit, Rom. V, donum Christi potentius est quam peccatum Adae. Sed per peccatum Adae, ut ibidem apostolus dicit, mors in hunc mundum intravit, et per consequens omnes aliae poenalitates praesentis vitae. Ergo multo magis per donum Christi, quod in Baptismo percipitur, homo a poenalitatibus praesentis vitae debet liberari. Objection 1. It seems that Baptism should take away the penalties of sin that belong to this life. For as the Apostle says (Romans 5:15), the gift of Christ is farther-reaching than the sin of Adam. But through Adam's sin, as the Apostle says (Romans 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.
IIIª q. 69 a. 3 arg. 2 Praeterea, Baptismus aufert et culpam originalem et actualem, sicut supra dictum est. Sic autem aufert actualem culpam quod liberat ab omni reatu poenae consequentis actualem culpam. Ergo etiam liberat a poenalitatibus praesentis vitae, quae sunt poena originalis peccati. Objection 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.
IIIª q. 69 a. 3 arg. 3 Praeterea, remota causa, removetur effectus. Sed causa harum poenalitatum est peccatum originale, quod tollitur per Baptismum. Ergo non debent huiusmodi poenalitates remanere. Objection 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.
IIIª q. 69 a. 3 s. c. Sed contra est quod, super illud Rom. VI, destruatur corpus peccati, dicit Glossa, per Baptismum id agitur ut vetus homo crucifigatur et corpus peccati destruatur, non ita ut in ipsa vivente carne concupiscentia respersa et innata repente absumatur et non sit, sed ne obsit mortuo quae inerat nato. Ergo pari ratione nec aliae poenalitates per Baptismum tolluntur. On the contrary, on Romans 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.
IIIª q. 69 a. 3 co. Respondeo dicendum quod Baptismus habet virtutem auferendi poenalitates praesentis vitae, non tamen eas aufert in praesenti vita, sed eius virtute auferentur a iustis in resurrectione, quando mortale hoc induet immortalitatem, ut dicitur I Cor. XV. Et hoc rationabiliter. Primo quidem, quia per Baptismum homo incorporatur Christo et efficitur membrum eius, ut supra dictum est. Et ideo conveniens est ut id agatur in membro incorporato quod est actum in capite. Christus autem a principio suae conceptionis fuit plenus gratia et veritate, habuit tamen corpus passibile, quod per passionem et mortem est ad vitam gloriosam resuscitatum. Unde et Christianus in Baptismo gratiam consequitur quantum ad animam, habet tamen corpus passibile, in quo pro Christo possit pati; sed tandem resuscitabitur ad impassibilem vitam. Unde apostolus dicit, Rom. VIII, qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora nostra, propter inhabitantem spiritum eius in nobis. Et infra eodem, heredes quidem Dei, coheredes autem Christi, si tamen compatimur, ut et simul glorificemur. Secundo, hoc est conveniens propter spirituale exercitium, ut videlicet contra concupiscentiam et alias passibilitates pugnans homo victoriae coronam acciperet. Unde super illud Rom. VI, ut destruatur corpus peccati, dicit Glossa, si post Baptismum vixerit homo in carne, habet concupiscentiam cum qua pugnet, eamque, adiuvante Deo, superet. In cuius figura dicitur Iudic. III, hae sunt gentes quas dominus dereliquit ut erudiret in eis Israelem, et postea discerent filii eorum certare cum hostibus, et habere consuetudinem praeliandi. Tertio, hoc fuit conveniens ne homines ad Baptismum accederent propter impassibilitatem praesentis vitae, et non propter gloriam vitae aeternae. Unde et apostolus dicit, I Cor. XV, si in hac vita tantum sperantes sumus in Christo, miserabiliores sumus omnibus hominibus. 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 Corinthians 15:54). And this is reasonable. First, because, by Baptism, man is incorporated in Christ, and is made His member, as stated above (3; 68, 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 passible body, which through His Passion 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 passible body, so that he may suffer for Christ therein: yet at length he will be raised up to a life of impassibility. Hence the Apostle says (Romans 8:11): "He that raised up Jesus Christ from the dead, shall quicken also our [Vulgate: 'your'] mortal bodies, because of His Spirit that dwelleth in us [Vulgate: 'you']": and further on in the same chapter (Romans 8:17): "Heirs indeed of God, 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 Romans 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 God'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 impassibility in the present life, and not for the sake of the glory of life eternal. Wherefore the Apostle says (1 Corinthians 15:19): "If in this life only we have hope in Christ, we are of all men most miserable."
IIIª q. 69 a. 3 ad 1 Ad primum ergo dicendum quod, sicut Glossa dicit, Rom. VI, super illud, ut ultra non serviamus peccato, sicut aliquis capiens hostem atrocissimum non statim interficit eum, sed patitur eum cum dedecore et dolore aliquantulum vivere; ita et Christus prius poenam alligavit, in futuro autem perimet. Reply to Objection 1. As a gloss says on Romans 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."
IIIª q. 69 a. 3 ad 2 Ad secundum dicendum quod, sicut ibidem dicit Glossa, duplex est poena peccati, gehennalis et temporalis. Gehennalem prorsus delevit Christus, ut eam non sentiant baptizati et vere poenitentes. Temporalem vero nondum penitus tulit, manet enim fames sitis et mors. Sed regnum et dominium eius deiecit, ut scilicet haec homo non timeat, et tandem in novissimo eam penitus exterminabit. Reply to Objection 2. As the gloss says on the same passage (cf. ad 1), "the punishment of sin is twofold, the punishment of hell, and temporal punishment. Christ entirely abolished the punishment of hell, 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."
IIIª q. 69 a. 3 ad 3 Ad tertium dicendum quod, sicut in secunda parte dictum est, peccatum originale hoc modo processit quod primo persona infecit naturam, postmodum vero natura infecit personam. Christus vero converso ordine prius reparat id quod personae est, postmodum simul in omnibus reparabit id quod naturae est. Et ideo culpam originalis peccati, et etiam poenam carentiae visionis divinae, quae respiciunt personam, statim per Baptismum tollit ab homine. Sed poenalitates praesentis vitae, sicut mors, fames, sitis et alia huiusmodi, respiciunt naturam, ex cuius principiis causantur, prout est destituta originali iustitia. Et ideo isti defectus non tollentur nisi in ultima reparatione naturae per resurrectionem gloriosam. Reply to Objection 3. As we stated in I-II, 81, 1; I-II, 82, 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.
IIIª q. 69 a. 4 arg. 1 Ad quartum sic proceditur. Videtur quod per Baptismum non conferantur homini gratia et virtutes. Quia, sicut supra dictum est, sacramenta novae legis efficiunt quod figurant. Sed per ablutionem Baptismi significatur emundatio animae a culpa, non autem informatio animae per gratiam et virtutes. Videtur igitur quod per Baptismum non conferantur homini gratia et virtutes. Objection 1. It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above (62, 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.
IIIª q. 69 a. 4 arg. 2 Praeterea, illud quod iam aliquis adeptus est, non indiget iterum suscipere. Sed aliqui accedunt ad Baptismum iam habentes gratiam et virtutes; sicut Act. X legitur, vir quidam erat in Caesarea, nomine Cornelius, centurio cohortis quae dicitur Italica, religiosus et timens Deum; qui tamen postea a Petro baptizatus est. Non ergo per Baptismum conferuntur gratia et virtutes. Objection 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 Italian band, a religious man and fearing God"; who, nevertheless, was afterwards baptized by Peter. Therefore grace and virtues are not bestowed by Baptism.
IIIª q. 69 a. 4 arg. 3 Praeterea, virtus est habitus, ad cuius rationem pertinet quod sit qualitas difficile mobilis, per quam aliquis faciliter et delectabiliter operetur. Sed post Baptismum remanet in hominibus pronitas ad malum, per quod tollitur virtus; et consequitur difficultatem quis ad bonum, quod est actus virtutis. Ergo per Baptismum non consequitur homo gratiam et virtutes. Objection 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 proneness 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.
IIIª q. 69 a. 4 s. c. Sed contra est quod, ad Tit. III, dicit apostolus, salvos nos fecit per lavacrum regenerationis, idest per Baptismum, et renovationis spiritus sancti, quem effudit in nos abunde, idest ad remissionem peccatorum et copiam virtutum, ut Glossa ibidem exponit. Sic ergo in Baptismo datur gratia spiritus sancti et copia virtutum. On the contrary, The Apostle says (Titus 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.
IIIª q. 69 a. 4 co. Respondeo dicendum quod, sicut Augustinus dicit, in libro de Baptismo parvulorum, ad hoc Baptismus valet, ut baptizati Christo incorporentur ut membra eius. A capite autem Christo in omnia membra eius gratiae et virtutis plenitudo derivatur, secundum illud Ioan. I, de plenitudine eius nos omnes accepimus. Unde manifestum est quod per Baptismum aliquis consequitur gratiam et virtutes. 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.
IIIª q. 69 a. 4 ad 1 Ad primum ergo dicendum quod, sicut aqua Baptismi per suam ablutionem significat emundationem culpae, et per suum refrigerium significat liberationem a poena, ita per naturalem claritatem significat splendorem gratiae et virtutum. Reply to Objection 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.
IIIª q. 69 a. 4 ad 2 Ad secundum dicendum quod, sicut dictum est, remissionem peccatorum aliquis consequitur ante Baptismum secundum quod habet Baptismum in voto, vel explicite vel implicite et tamen, cum realiter suscipit Baptismum, fit plenior remissio, quantum ad liberationem a tota poena. Ita etiam ante Baptismum Cornelius et alii similes consequuntur gratiam et virtutes per fidem Christi et desiderium Baptismi, implicite vel explicite, postmodum tamen in Baptismo maiorem copiam gratiae et virtutum consequuntur. Unde super illud Psalmi, super aquam refectionis educavit me, dicit Glossa, per augmentum virtutis et bonae operationis educavit in Baptismo. Reply to Objection 2. As stated above (1, ad 2; 68, 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 Psalm 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."
IIIª q. 69 a. 4 ad 3 Ad tertium dicendum quod difficultas ad bonum et pronitas ad malum inveniuntur in baptizatis, non propter defectum habitus virtutum, sed propter concupiscentiam, quae non tollitur in Baptismo. Sicut tamen per Baptismum diminuitur concupiscentia, ut non dominetur, ita etiam diminuitur utrumque istorum, ne homo ab his superetur. Reply to Objection 3. Difficulty in doing good and proneness 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.
IIIª q. 69 a. 5 arg. 1 Ad quintum sic proceditur. Videtur quod inconvenienter attribuantur Baptismo pro effectibus quidam actus virtutum, scilicet, incorporatio ad Christum, illuminatio, fecundatio. Non enim Baptismus datur adulto nisi fideli, secundum illud Marc. ult., qui crediderit et baptizatus fuerit, salvus erit. Sed per fidem aliquis incorporatur Christo, secundum illud Ephes. III, habitare Christum per fidem in cordibus vestris. Ergo nullus baptizatur nisi iam Christo incorporatus. Non ergo est effectus Baptismi incorporari Christo. 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 Mark 16:16: "He that believeth and is baptized, shall be saved." But it is by faith that man is incorporated in Christ, according to Ephesians 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.
IIIª q. 69 a. 5 arg. 2 Praeterea, illuminatio fit per doctrinam, secundum illud Ephes. III mihi omnium minimo data est gratia haec, illuminare omnes, et cetera. Sed doctrina praecedit Baptismum in catechismo. Non ergo est effectus Baptismi. Objection 2. Further, enlightenment is caused by teaching, according to Ephesians 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.
IIIª q. 69 a. 5 arg. 3 Praeterea, fecunditas pertinet ad generationem activam. Sed per Baptismum aliquis regeneratur spiritualiter. Ergo fecunditas non est effectus Baptismi. Objection 3. Further, fruitfulness pertains to active generation. But a man is regenerated spiritually by Baptism. Therefore fruitfulness is not an effect of Baptism.
IIIª q. 69 a. 5 s. c. Sed contra est quod Augustinus dicit, in libro de Baptismo parvulorum, quod ad hoc valet Baptismus ut baptizati Christo incorporentur. Dionysius etiam, II cap. Eccl. Hier., illuminationem attribuit Baptismo. Et super illud Psalmi, super aquam refectionis educavit, dicit Glossa quod anima peccatorum, ariditate sterilis, fecundatur per Baptismum. 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 Psalm 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."
IIIª q. 69 a. 5 co. Respondeo dicendum quod per Baptismum aliquis regeneratur in spiritualem vitam, quae est propria fidelium Christi, sicut apostolus dicit, Galat. II, quod autem nunc vivo in carne, in fide vivo filii Dei. Vita autem non est nisi membrorum capiti unitorum, a quo sensum et motum suscipiunt. Et ideo necesse est quod per Baptismum aliquis incorporetur Christo quasi membrum ipsius. Sicut autem a capite naturali derivatur ad membra sensus et motus, ita a capite spirituali, quod est Christus, derivatur ad membra eius sensus spiritualis, qui consistit in cognitione veritatis, et motus spiritualis, qui est per gratiae instinctum. Unde Ioan. I dicitur, vidimus eum plenum gratiae et veritatis, et de plenitudine eius omnes accepimus. Et ideo consequens est quod baptizati illuminentur a Christo circa cognitionem veritatis, et fecundentur ab eo fecunditate bonorum operum per gratiae infusionem. 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 (Galatians 2:20): "And that I live now in the flesh; I live in the faith of the Son of God." 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.
IIIª q. 69 a. 5 ad 1 Ad primum ergo dicendum quod adulti prius credentes in Christum sunt ei incorporati mentaliter. Sed postmodum, cum baptizantur, incorporantur ei quodammodo corporaliter, scilicet per visibile sacramentum, sine cuius proposito nec mentaliter incorporari potuissent. Reply to Objection 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.
IIIª q. 69 a. 5 ad 2 Ad secundum dicendum quod doctor illuminat exterius per ministerium catechizando, sed Deus illuminat interius baptizatos, praeparans corda eorum ad recipiendam doctrinam veritatis, secundum illud Ioan. VI, scriptum est in prophetis, erunt omnes docibiles Dei. Reply to Objection 2. The teacher enlightens outwardly and ministerially by catechizing: but God 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 God."
IIIª q. 69 a. 5 ad 3 Ad tertium dicendum quod effectus Baptismi ponitur fecunditas qua aliquis producit bona opera, non autem fecunditas qua aliquis generat alios in Christo, sicut apostolus dicit, I Cor. IV, in Christo Iesu per Evangelium ego vos genui. Reply to Objection 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 Corinthians 4:15): "In Christ Jesus by the Gospel I have begotten you."
IIIª q. 69 a. 6 arg. 1 Ad sextum sic proceditur. Videtur quod pueri in Baptismo non consequantur gratiam et virtutes. Gratia enim et virtutes non habentur sine fide et caritate. Sed fides, ut Augustinus dicit, consistit in credentium voluntate, et similiter etiam caritas consistit in diligentium voluntate, cuius usum pueri non habent, et sic non habent fidem et caritatem. Ergo pueri in Baptismo non recipiunt gratiam et virtutes. 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.
IIIª q. 69 a. 6 arg. 2 Praeterea, super illud Ioan. XIV, maiora horum faciet, dicit Augustinus quod ut ex impio iustus fiat, in illo, sed non sine illo Christus operatur. Sed puer, cum non habeat usum liberi arbitrii, non cooperatur Christo ad suam iustificationem, immo quandoque pro posse renititur. Ergo non iustificatur per gratiam et virtutes. Objection 2. Further, on John 14:12, "Greater than these shall he do," Augustine says that in order for the ungodly 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.
IIIª q. 69 a. 6 arg. 3 Praeterea, Rom. IV dicitur, ei qui non operatur, credenti autem in eum qui iustificat impium, reputabitur fides eius ad iustitiam, secundum propositum gratiae Dei. Sed puer non est credens in eum qui iustificat impium. Ergo non consequitur gratiam iustificantem neque virtutes. Objection 3. Further, it is written (Romans 4:5): "To him that worketh not, yet believing in Him that justifieth the ungodly, his faith is reputed to justice according to the purpose of the grace of God." But a child believeth not "in Him that justifieth the ungodly." Therefore a child receives neither sanctifying grace nor virtues.
IIIª q. 69 a. 6 arg. 4 Praeterea, quod ex carnali intentione agitur, non videtur habere spiritualem effectum. Sed quandoque pueri ad Baptismum deferuntur carnali intentione, ut scilicet corporaliter sanentur. Non ergo consequuntur spiritualem effectum gratiae et virtutum. Objection 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.
IIIª q. 69 a. 6 s. c. Sed contra est quod Augustinus dicit, in Enchirid., parvuli renascendo moriuntur illi peccato quod nascendo contraxerunt, et per hoc ad illos etiam pertinet quod dicitur, consepulti sumus cum illo per Baptismum in mortem, (subditur autem) ut, quomodo resurrexit Christus a mortuis per gloriam patris ita et nos in novitate vitae ambulemus. Sed novitas vitae est per gratiam et virtutes. Ergo pueri consequuntur in Baptismo gratiam et virtutes. 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.
IIIª q. 69 a. 6 co. Respondeo dicendum quod quidam antiqui posuerunt quod pueris in Baptismo non dantur gratia et virtutes, sed imprimitur eis character Christi, cuius virtute, cum ad perfectam aetatem venerint, consequuntur gratiam et virtutes. Sed hoc patet esse falsum dupliciter. Primo quidem, quia pueri, sicut et adulti, in Baptismo efficiuntur membra Christi. Unde necesse est quod a capite recipiant influxum gratiae et virtutis. Secundo, quia secundum hoc pueri decedentes post Baptismum non pervenirent ad vitam aeternam, quia, ut dicitur Rom. VI, gratia Dei est vita aeterna. Et ita nihil profuisset eis ad salutem baptizatos fuisse. Causa autem erroris fuit quia nescierunt distinguere inter habitum et actum. Et sic, videntes pueros inhabiles ad actus virtutum, crediderunt eos post Baptismum nullatenus virtutem habere. Sed ista impotentia operandi non accidit pueris ex defectu habituum, sed ex impedimento corporali, sicut etiam dormientes, quamvis habeant habitus virtutum, impediuntur tamen ab actibus propter somnum. 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 Romans 6:23, "the grace of God 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.
IIIª q. 69 a. 6 ad 1 Ad primum ergo dicendum quod fides et caritas consistunt in voluntate hominum, ita tamen quod habitus harum et aliarum virtutum requirunt potentiam voluntatis, quae est in pueris; sed actus virtutum requirunt actum voluntatis, qui non est in pueris. Et hoc modo Augustinus dicit, in libro de Baptismo parvulorum, quod parvulum, etsi nondum illa fides quae in credentium voluntate consistit, iam tamen ipsius fidei sacramentum, quod scilicet causat habitum fidei, fidelem facit. Reply to Objection 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.
IIIª q. 69 a. 6 ad 2 Ad secundum dicendum quod, sicut Augustinus dicit, in libro de caritate, nemo ex aqua et spiritu sancto renascitur nisi volens. Quod non de parvulis, sed de adultis intelligendum est. Et similiter de adultis intelligendum est quod homo a Christo sine ipso non iustificatur. Quod autem parvuli baptizandi, prout viribus possunt, reluctantur, non eis imputatur, quia in tantum nesciunt quid faciunt, ut nec facere videantur, ut Augustinus dicit, in libro de praesentia Dei ad Dardanum. Reply to Objection 2. As Augustine says in his book on Charity (Ep. Joan. ad Parth. iii), "no man is born of water and the Holy Ghost unwillingly which is to be understood not of little children but of adults." In like manner we are to understand as applying to adults, that man "without himself is not justified by Christ." Moreover, if little children who are about to be baptized resist as much as they can, "this is not imputed to them, since so little do they know what they do, that they seem not to do it at all": as Augustine says in a book on the Presence of God, addressed to Dardanus (Ep. clxxxvii).
IIIª q. 69 a. 6 ad 3 Ad tertium dicendum quod, sicut Augustinus dicit, parvulis mater Ecclesia aliorum pedes accommodat ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur. Et ita pueri credunt, non per actum proprium, sed per fidem Ecclesiae, quae eis communicatur. Et huius fidei virtute conferuntur eis gratia et virtutes. Reply to Objection 3. As Augustine says (Serm. clxxvi): "Mother Church lends other feet to the little children that they may come; another heart that they may believe; another tongue that they may confess." So that children believe, not by their own act, but by the faith of the Church, which is applied to them: by the power of which faith, grace and virtues are bestowed on them.
IIIª q. 69 a. 6 ad 4 Ad quartum dicendum quod carnalis intentio deferentium pueros ad Baptismum nihil eis nocet, sicut nec culpa unius nocet alteri, nisi consentiat. Unde Augustinus dicit, in epistola ad Bonifacium, non illud te moveat quod quidam non ea fide ad Baptismum percipiendum parvulos ferunt ut gratia spirituali ad vitam regenerentur aeternam, sed hoc eos putant remedio corporalem retinere vel recipere sanitatem. Non enim propterea illi non regenerantur, quia non ab istis hac intentione offeruntur. Reply to Objection 4. The carnal intention of those who take children to be baptized does not hurt the latter, as neither does one's sin hurt another, unless he consent. Hence Augustine says in his letter to Boniface (Ep. xcviii): "Be not disturbed because some bring children to be baptized, not in the hope that they may be born again to eternal life by the spiritual grace, but because they think it to be a remedy whereby they may preserve or recover health. For they are not deprived of regeneration, through not being brought for this intention."
IIIª q. 69 a. 7 arg. 1 Ad septimum sic proceditur. Videtur quod effectus Baptismi non sit apertio ianuae regni caelestis. Illud enim quod est apertum, non indiget apertione. Sed ianua regni caelestis est aperta per passionem Christi, unde Apoc. IV dicitur, post haec vidi ostium magnum apertum in caelo. Non est ergo effectus Baptismi apertio ianuae regni caelestis. Objection 1. It seems that it is not the effect of Baptism, to open the gates of the heavenly kingdom. For what is already opened needs no opening. But the gates of the heavenly kingdom were opened by Christ's Passion: hence it is written (Apocalypse 4:1): "After these things I looked and behold (a great) door was opened in heaven." Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.
IIIª q. 69 a. 7 arg. 2 Praeterea, Baptismus omni tempore ex quo institutus fuit, habet suum effectum. Sed quidam baptizati sunt Baptismo Christi ante eius passionem, ut habetur Ioan. III, quibus, si tunc decessissent, introitus regni caelestis non patebat, in quod nullus ante Christum introivit, secundum illud Mich. II, ascendit pandens iter ante eos. Non est ergo effectus Baptismi apertio ianuae regni caelestis. Objection 2. Further, Baptism has had its effects ever since it was instituted. But some were baptized with Christ's Baptism, before His Passion, according to John 3:22-26: and if they had died then, the gates of the heavenly kingdom would not have been opened to them, since none entered therein before Christ, according to Micah 2:13: "He went up [Vulgate: 'shall go up'] that shall open the way before them." Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.
IIIª q. 69 a. 7 arg. 3 Praeterea, baptizati adhuc sunt obnoxii morti et aliis poenalitatibus vitae praesentis, ut supra dictum est. Sed nulli est apertus aditus regni caelestis quandiu est obnoxius poenae, sicut patet de illis qui sunt in Purgatorio. Non ergo est effectus Baptismi apertio ianuae regni caelestis. Objection 3. Further, the baptized are still subject to death and the other penalties of the present life, as stated above (Article 3). But entrance to the heavenly kingdom is opened to none that are subject to punishment: as is clear in regard to those who are in purgatory. Therefore it is not the effect of Baptism, to open the gates of the heavenly kingdom.
IIIª q. 69 a. 7 s. c. Sed contra est quod super illud Luc. III, apertum est caelum, dicit Glossa Bedae, virtus hic Baptismatis ostenditur, de quo quisque cum egreditur, ei regni caelestis ianua aperitur. On the contrary, on Luke 3:21, "Heaven was opened," the gloss of Bede says: "We see here the power of Baptism; from which when a man comes forth, the gates of the heavenly kingdom are opened unto him."
IIIª q. 69 a. 7 co. Respondeo dicendum quod aperire ianuam regni caelestis est amovere impedimentum quo aliquis impeditur regnum caeleste intrare. Hoc autem impedimentum est culpa et reatus poenae. Ostensum est autem supra quod per Baptismum totaliter omnis culpa et etiam omnis reatus poenae tollitur. Unde consequens est quod effectus Baptismi sit apertio regni caelestis. I answer that, To open the gates of the heavenly kingdom is to remove the obstacle that prevents one from entering therein. Now this obstacle is guilt and the debt of punishment. But it has been shown above (1,2) that all guilt and also all debt of punishment are taken away by Baptism. It follows, therefore, that the effect of Baptism is to open the gates of the heavenly kingdom.
IIIª q. 69 a. 7 ad 1 Ad primum ergo dicendum quod Baptismus intantum aperit baptizato ianuam regni caelestis, inquantum incorporat eum passioni Christi, virtutem eius homini applicando. Reply to Objection 1. Baptism opens the gates of the heavenly kingdom to the baptized in so far as it incorporates them in the Passion of Christ, by applying its power to man.
IIIª q. 69 a. 7 ad 2 Ad secundum dicendum quod, quando passio Christi nondum erat realiter perfecta sed solum in fide credentium, Baptismus proportionaliter causabat ianuae apertionem, non quidem in re, sed in spe. Baptizati enim tunc decedentes ex certa spe introitum regni caelestis expectabant. Reply to Objection 2. When Christ's Passion was not as yet consummated actually but only in the faith of believers, Baptism proportionately caused the gates to be opened, not in fact but in hope. For the baptized who died then looked forward, with a sure hope, to enter the heavenly kingdom.
IIIª q. 69 a. 7 ad 3 Ad tertium dicendum quod baptizatus non est obnoxius morti et poenalitatibus vitae praesentis propter reatum personae, sed propter statum naturae. Et ideo propter hoc non impeditur ab introitu regni caelestis, quando anima separatur a corpore per mortem, quasi iam persoluto eo quod naturae debebatur. Reply to Objection 3. The baptized are subject to death and the penalties of the present life, not by reason of a personal debt of punishment but by reason of the state of their nature. And therefore this is no bar to their entrance to the heavenly kingdom, when death severs the soul from the body; since they have paid, as it were, the debt of nature.
IIIª q. 69 a. 8 arg. 1 Ad octavum sic proceditur. Videtur quod Baptismus non habeat in omnibus aequalem effectum. Effectus enim Baptismi est remotio culpae. Sed in quibusdam plura peccata tollit quam in aliis, nam in pueris tollit solum peccatum originale; in adultis autem etiam actualia, in quibusdam plura, in quibusdam vero pauciora. Non ergo aequalem effectum habet Baptismus in omnibus. Objection 1. It seems that Baptism has not an equal effect in all. For the effect of Baptism is to remove guilt. But in some it takes away more sins than in others; for in children it takes away only original sins, whereas in adults it takes away actual sins, in some many, in others few. Therefore Baptism has not an equal effect in all.
IIIª q. 69 a. 8 arg. 2 Praeterea, per Baptismum conferuntur homini gratia et virtutes. Sed quidam post Baptismum videntur habere maiorem gratiam et perfectiorem virtutem quam alii baptizati. Non ergo Baptismus habet aequalem effectum in omnibus. Objection 2. Further, grace and virtues are bestowed on man by Baptism. But some, after Baptism, seem to have more grace and more perfect virtue than others who have been baptized. Therefore Baptism has not an equal effect in all.
IIIª q. 69 a. 8 arg. 3 Praeterea, natura perficitur per gratiam sicut materia per formam. Sed forma recipitur in materia secundum eius capacitatem. Cum ergo in quibusdam baptizatis, etiam pueris, sit maior capacitas naturalium quam in aliis, videtur quod quidam maiorem gratiam consequantur quam alii. Objection 3. Further, nature is perfected by grace, as matter by form. But a form is received into matter according to its capacity. Therefore, since some of the baptized, even children, have greater capacity for natural gifts than others have, it seems that some receive greater grace than others.
IIIª q. 69 a. 8 arg. 4 Praeterea, quidam in Baptismo consequuntur non solum spiritualem salutem, sed etiam corporalem, sicut patet de Constantino, qui in Baptismo mundatus est a lepra. Non autem omnes infirmi corporalem salutem consequuntur in Baptismo. Ergo non habet aequalem effectum in omnibus. Objection 4. Further, in Baptism some receive not only spiritual, but also bodily health; thus Constantine was cleansed in Baptism from leprosy. But all the infirm do not receive bodily health in Baptism. Therefore it has not an equal effect in all.
IIIª q. 69 a. 8 s. c. Sed contra est quod dicitur Ephes. IV, una fides, unum Baptisma. Uniformis autem causae est uniformis effectus. Ergo Baptismus habet aequalem effectum in omnibus. On the contrary, It is written (Ephesians 4:5): "One Faith, one Baptism." But a uniform cause has a uniform effect. Therefore Baptism has an equal effect in all.
IIIª q. 69 a. 8 co. Respondeo dicendum quod duplex est effectus Baptismi, unus per se, et alius per accidens. Per se quidem effectus Baptismi est id ad quod Baptismus est institutus, scilicet ad generandum homines in spiritualem vitam. Unde, quia omnes pueri aequaliter se habent ad Baptismum, quia non in fide propria, sed in fide Ecclesiae baptizantur, omnes aequalem effectum percipiunt in Baptismo. Adulti vero, qui per propriam fidem ad Baptismum accedunt, non aequaliter se habent ad Baptismum, quidam enim cum maiori, quidam cum minori devotione ad Baptismum accedunt. Et ideo quidam plus, quidam minus de gratia novitatis accipiunt, sicut etiam ab eodem igne accipit plus caloris qui plus ei appropinquat, licet ignis, quantum est de se, aequaliter ad omnes suum calorem effundat. Effectus autem Baptismi per accidens est ad quem Baptismus non est ordinatus, sed divina virtus hoc in Baptismo miraculose operatur, sicut super illud Rom. VI, ut ultra non serviamus peccato, dicit Glossa, non hoc praestatur in Baptismo, nisi forte miraculo ineffabili creatoris, ut lex peccati, quae est in membris, prorsus extinguatur. Et tales effectus non aequaliter suscipiuntur ab omnibus baptizatis, etiam si cum aequali devotione accedant, sed dispensantur huiusmodi effectus secundum ordinem providentiae divinae. I answer that, The effect of Baptism is twofold, the essential effect, and the accidental. The essential effect of Baptism is that for which Baptism was instituted, namely, the begetting of men unto spiritual life. Therefore, since all children are equally disposed to Baptism, because they are baptized not in their own faith, but in that of the Church, they all receive an equal effect in Baptism. Whereas adults, who approach Baptism in their own faith, are not equally disposed to Baptism; for some approach thereto with greater, some with less, devotion. And therefore some receive a greater, some a smaller share of the grace of newness; just as from the same fire, he receives more heat who approaches nearest to it, although the fire, as far as it is concerned, sends forth its heat equally to all. But the accidental effect of Baptism, is that to which Baptism is not ordained, but which the Divine power produces miraculously in Baptism: thus on Romans 6:6, "that we may serve sin no longer," a gloss says: "this is not bestowed in Baptism, save by an ineffable miracle of the Creator, so that the law of sin, which is in our members, be absolutely destroyed." And such like effects are not equally received by all the baptized, even if they approach with equal devotion: but they are bestowed according to the ordering of Divine providence.
IIIª q. 69 a. 8 ad 1 Ad primum ergo dicendum quod minima gratia baptismalis sufficiens est ad delendum cuncta peccata. Unde hoc non est propter maiorem efficaciam Baptismi quod in quibusdam plura, in quibusdam pauciora peccata solvit, sed propter conditionem subiecti, quia in quolibet solvit quodcumque invenerit. Reply to Objection 1. The least baptismal grace suffices to blot out all sins. Wherefore that in some more sins are loosed than in others is not due to the greater efficacy of Baptism, but to the condition of the recipient: for in each one it looses whatever it finds.
IIIª q. 69 a. 8 ad 2 Ad secundum dicendum quod hoc quod in baptizatis maior vel minor gratia apparet, potest dupliciter contingere. Uno modo, quia unus in Baptismo percipit maiorem gratiam quam alius propter maiorem devotionem, ut dictum est. Alio modo quia, etiam si aequalem gratiam percipiant, non aequaliter ea utuntur, sed unus studiosius in ea proficit, alius per negligentiam gratiae Dei deest. Reply to Objection 2. That greater or lesser grace appears in the baptized, may occur in two ways. First, because one receives greater grace in Baptism than another, on account of his greater devotion, as stated above. Secondly, because, though they receive equal grace, they do not make an equal use of it, but one applies himself more to advance therein, while another by his negligence baffles grace.
IIIª q. 69 a. 8 ad 3 Ad tertium dicendum quod diversa capacitas in hominibus non est ex diversitate mentis, quae per Baptismum renovatur, cum omnes homines, eiusdem speciei existentes, in forma conveniant, sed ex diversa dispositione corporum. Secus autem est in Angelis, qui differunt specie. Et ideo Angelis dantur dona gratuita secundum diversam capacitatem naturalium, non autem hominibus. Reply to Objection 3. The various degrees of capacity in men arise, not from a variety in the mind which is renewed by Baptism (since all men, being of one species, are of one form), but from the diversity of bodies. But it is otherwise with the angels, who differ in species. And therefore gratuitous gifts are bestowed on the angels according to their diverse capacity for natural gifts, but not on men.
IIIª q. 69 a. 8 ad 4 Ad quartum dicendum quod sanitas corporalis non est per se effectus Baptismi, sed est quoddam miraculosum opus providentiae divinae. Reply to Objection 4. Bodily health is not the essential effect of Baptism, but a miraculous work of Divine providence.
IIIª q. 69 a. 9 arg. 1 Ad nonum sic proceditur. Videtur quod fictio non impediat effectum Baptismi. Dicit enim apostolus, Galat. III, quicumque in Christo baptizati estis, Christum induistis. Sed omnes qui Baptismum Christi suscipiunt, baptizantur in Christo. Ergo omnes induunt Christum. Quod est percipere Baptismi effectum. Et ita fictio non impedit Baptismi effectum. Objection 1. It seems that insincerity does not hinder the effect of Baptism. For the Apostle says (Galatians 3:27): "As many of you as have been baptized in Christ Jesus, have put on Christ." But all that receive the Baptism of Christ, are baptized in Christ. Therefore they all put on Christ: and this is to receive the effect of Baptism. Consequently insincerity does not hinder the effect of Baptism.
IIIª q. 69 a. 9 arg. 2 Praeterea, in Baptismo operatur virtus divina, quae potest voluntatem hominis mutare in bonum. Sed effectus causae agentis non potest impediri per id quod ab illa causa potest auferri. Ergo fictio non potest impedire Baptismi effectum. Objection 2. Further, the Divine power which can change man's will to that which is better, works in Baptism. But the effect of the efficient cause cannot be hindered by that which can be removed by that cause. Therefore insincerity cannot hinder the effect of Baptism.
IIIª q. 69 a. 9 arg. 3 Praeterea, Baptismi effectus est gratia, cui peccatum opponitur. Sed multa sunt alia peccata graviora quam fictio, de quibus non dicitur quod effectum Baptismi impediant. Ergo neque fictio impedit effectum Baptismi. Objection 3. Further, the effect of Baptism is grace, to which sin is in opposition. But many other sins are more grievous than insincerity, which are not said to hinder the effect of Baptism. Therefore neither does insincerity.
IIIª q. 69 a. 9 s. c. Sed contra est quod dicitur Sap. I, spiritus sanctus disciplinae effugiet fictum. Sed effectus Baptismi est a spiritu sancto. Ergo fictio impedit effectum Baptismi. On the contrary, It is written (Wisdom 1:5): "The Holy Spirit of discipline will flee from the deceitful." But the effect of Baptism is from the Holy Ghost. Therefore insincerity hinders the effect of Baptism.
IIIª q. 69 a. 9 co. Respondeo dicendum quod, sicut Damascenus dicit, Deus non cogit hominem ad iustitiam. Et ideo ad hoc quod aliquis iustificetur per Baptismum, requiritur quod voluntas hominis amplectatur et Baptismum et Baptismi effectum. Dicitur autem aliquis fictus per hoc quod voluntas eius contradicit vel Baptismo, vel eius effectui. Nam secundum Augustinum, quatuor modis dicitur aliquis fictus, uno modo, ille qui non credit, cum tamen Baptismus sit fidei sacramentum; alio modo, per hoc quod contemnit ipsum sacramentum; tertio modo, per hoc quod aliter celebrat sacramentum, non servans ritum Ecclesiae; quarto, per hoc quod aliquis indevote accedit. Unde manifestum est quod fictio impedit effectum Baptismi. I answer that, As Damascene says (De Fide Orth. ii), "God does not compel man to be righteous." Consequently in order that a man be justified by Baptism, his will must needs embrace both Baptism and the baptismal effect. Now, a man is said to be insincere by reason of his will being in contradiction with either Baptism or its effect. For, according to Augustine (De Bapt. cont. Donat. vii), a man is said to be insincere, in four ways: first, because he does not believe, whereas Baptism is the sacrament of Faith; secondly, through scorning the sacrament itself; thirdly, through observing a rite which differs from that prescribed by the Church in conferring the sacrament; fourthly, through approaching the sacrament without devotion. Wherefore it is manifest that insincerity hinders the effect of Baptism.
IIIª q. 69 a. 9 ad 1 Ad primum ergo dicendum quod baptizari in Christo potest intelligi dupliciter. Uno modo, in Christo, idest, in Christi conformitate. Et sic quicumque baptizantur in Christo conformati ei per fidem et caritatem, induunt Christum per gratiam. Alio modo dicuntur aliqui baptizari in Christo, inquantum accipiunt Christi sacramentum. Et sic omnes induunt Christum per configurationem characteris, non autem per conformitatem gratiae. Reply to Objection 1. "To be baptized in Christ," may be taken in two ways. First, "in Christ," i.e. "in conformity with Christ." And thus whoever is baptized in Christ so as to be conformed to Him by Faith and Charity, puts on Christ by grace. Secondly, a man is said to be baptized in Christ, in so far as he receives Christ's sacrament. And thus all put on Christ, through being configured to Him by the character, but not through being conformed to Him by grace.
IIIª q. 69 a. 9 ad 2 Ad secundum dicendum quod, quando Deus voluntatem hominis de malo in bonum mutat, tunc homo non accedit fictus. Sed non semper hoc Deus facit. Nec ad hoc sacramentum ordinatur, ut de ficto fiat aliquis non fictus, sed ut non fictus aliquis accedens iustificetur. Reply to Objection 2. When God changes man's will from evil to good, man does not approach with insincerity. But God does not always do this. Nor is this the purpose of the sacrament, that an insincere man be made sincere; but that he who comes in sincerity, be justified.
IIIª q. 69 a. 9 ad 3 Ad tertium dicendum quod fictus dicitur aliquis ex eo quod demonstrat se aliquid velle quod non vult. Quicumque autem accedit ad Baptismum, ex hoc ipso ostendit se rectam fidem Christi habere, et hoc sacramentum venerari, et velle se Ecclesiae conformare, et velle a peccato recedere. Unde cuicumque peccato vult homo inhaerere, si ad Baptismum accedit, fictus accedit, quod est indevote accedere. Sed hoc intelligendum est de peccato mortali, quod gratiae contrariatur, non autem de peccato veniali. Unde fictio hic quodammodo includit omne peccatum. Reply to Objection 3. A man is said to be insincere who makes a show of willing what he wills not. Now whoever approaches Baptism, by that very fact makes a show of having right faith in Christ, of veneration for this sacrament, and of wishing to conform to the Church, and to renounce sin. Consequently, to whatever sin a man wishes to cleave, if he approach Baptism, he approaches insincerely, which is the same as to approach without devotion. But this must be understood of mortal sin, which is in opposition to grace: but not of venial sin. Consequently, here insincerity includes, in a way, every sin.
IIIª q. 69 a. 10 arg. 1 Ad decimum sic proceditur. Videtur quod, fictione recedente, Baptismus suum effectum non consequatur. Opus enim mortuum, quod est sine caritate, non potest unquam vivificari. Sed ille qui fictus accedit ad Baptismum, recipit sacramentum sine caritate. Ergo nunquam potest vivificari hoc modo ut gratiam conferat. Objection 1. It seems that Baptism does not produce its effect, when the insincerity ceases. For a dead work, which is void of charity, can never come to life. But he who approaches Baptism insincerely, receives the sacrament without charity. Therefore it can never come to life so as to bestow grace.
IIIª q. 69 a. 10 arg. 2 Praeterea, fictio videtur esse fortior quam Baptismus, cum impediat eius effectum. Sed fortius non tollitur a debiliori. Ergo peccatum fictionis non potest tolli per Baptismum fictione impeditum. Et sic Baptismus non consequetur suum effectum, qui est remissio omnium peccatorum. Objection 2. Further, insincerity seems to be stronger than Baptism, because it hinders its effect. But the stronger is not removed by the weaker. Therefore the sin of insincerity cannot be taken away by Baptism which has been hindered by insincerity. And thus Baptism will not receive its full effect, which is the remission of all sins.
IIIª q. 69 a. 10 arg. 3 Praeterea, contingit quod aliquis ficte accedit ad Baptismum, et post Baptismum multa peccata committit. Quae tamen per Baptismum non tollentur, quia Baptismus tollit peccata praeterita, non futura. Ergo Baptismus talis nunquam consequetur suum effectum, qui est remissio omnium peccatorum. Objection 3. Further, it may happen that a man approach Baptism insincerely, and afterwards commit a number of sins. And yet these sins will not be taken away by Baptism; because Baptism washes away past, not future, sins. Such a Baptism, therefore, will never have its effect, which is the remission of all sins.
IIIª q. 69 a. 10 s. c. Sed contra est quod Augustinus dicit, in libro de Baptismo, tunc valere incipit ad salutem Baptismus, cum illa fictio veraci confessione recesserit, quae, corde in malitia vel sacrilegio perseverante, peccatorum ablutionem non sinebat fieri. On the contrary, Augustine says (De Bapt. cont. Donat. i): "Then does Baptism begin to have its salutary effect, when truthful confession takes the place of that insincerity which hindered sins from being washed away, so long as the heart persisted in malice and sacrilege."
IIIª q. 69 a. 10 co. Respondeo dicendum quod, sicut supra dictum est, Baptismus est quaedam spiritualis regeneratio. Cum autem aliquid generatur, simul cum forma recipit effectum formae, nisi sit aliquid impediens; quo remoto, forma rei generatae perficit suum effectum, sicut simul cum corpus grave generatur, movetur deorsum, nisi sit aliquid prohibens; quo remoto, statim incipit moveri deorsum. Et similiter quando aliquis baptizatur, accipit characterem, quasi formam, et consequitur proprium effectum, qui est gratia remittens omnia peccata. Impeditur autem quandoque per fictionem. Unde oportet quod, ea remota per poenitentiam, Baptismus statim consequatur suum effectum. I answer that, As stated above (Question 66, Article 9), Baptism is a spiritual regeneration. Now when a thing is generated, it receives together with the form, the form's effect, unless there be an obstacle; and when this is removed, the form of the thing generated produces its effect: thus at the same time as a weighty body is generated, it has a downward movement, unless something prevent this; and when the obstacle is removed, it begins forthwith to move downwards. In like manner when a man is baptized, he receives the character, which is like a form; and he receives in consequence its proper effect, which is grace whereby all his sins are remitted. But this effect is sometimes hindered by insincerity. Wherefore, when this obstacle is removed by Penance, Baptism forthwith produces its effect.
IIIª q. 69 a. 10 ad 1 Ad primum ergo dicendum quod sacramentum Baptismi est opus Dei, et non hominis. Et ideo non est mortuum in ficto, qui sine caritate baptizatur. Reply to Objection 1. The sacrament of Baptism is the work of God, not of man. Consequently, it is not dead in the man, who being insincere, is baptized without charity.
IIIª q. 69 a. 10 ad 2 Ad secundum dicendum quod fictio non removetur per Baptismum, sed per poenitentiam, qua remota, Baptismus aufert omnem culpam et reatum omnium peccatorum praecedentium Baptismum, et etiam simul existentium cum Baptismo. Unde Augustinus dicit, in libro de Baptismo, solvitur hesternus dies, et quidquid superest solvitur, et ipsa hora momentumque ante Baptismum et in Baptismo. Deinceps autem continuo reus esse incipit. Et sic ad effectum Baptismi consequendum concurrit Baptismus et poenitentia, sed Baptismus sicut causa per se agens; poenitentia sicut causa per accidens, idest removens prohibens. Reply to Objection 2. Insincerity is not removed by Baptism but by Penance: and when it is removed, Baptism takes away all guilt, and all debt of punishment due to sins, whether committed before Baptism, or even co-existent with Baptism. Hence Augustine says (De Bapt. cont. Donat. i): "Yesterday is blotted out, and whatever remains over and above, even the very last hour and moment preceding Baptism, the very moment of Baptism. But from that moment forward he is bound by his obligations." And so both Baptism and Penance concur in producing the effect of Baptism, but Baptism as the direct efficient cause, Penance as the indirect cause, i.e. as removing the obstacle.
IIIª q. 69 a. 10 ad 3 Ad tertium dicendum quod effectus Baptismi non est tollere peccata futura, sed praesentia vel praeterita. Et ideo, recedente fictione, peccata sequentia remittuntur quidem, sed per poenitentiam, non per Baptismum. Unde non remittuntur quantum ad totum reatum, sicut peccata praecedentia Baptismum. Reply to Objection 3. The effect of Baptism is to take away not future, but present and past sins. And consequently, when the insincerity passes away, subsequent sins are indeed remitted, but by Penance, not by Baptism. Wherefore they are not remitted, like the sins which preceded Baptism, as to the whole debt of punishment.

Notes

Retrieved from ‘http://www.logicmuseum.com/w/index.php?title=Authors/Thomas_Aquinas/Summa_Theologiae/Part_III/Q69&oldid=11375’