Summa Theologica (Prima Pars; Prima Secundae)

I answer that, A man may be said to be a sinner in two ways. First, on account of the stain and the debt of punishment incurred in the past: and on sinners in this sense the sacrament of Baptism should be conferred, since it is instituted specially for this purpose, that by it the uncleanness of sin may be washed away, according to Eph. 5:26: "Cleansing it by the laver of water in the word of life."

Secondly, a man may be called a sinner because he wills to sin and purposes to remain in sin: and on sinners in this sense the sacrament of Baptism should not be conferred. First, indeed, because by Baptism men are incorporated in Christ, according to Gal. 3:27: "As many of you as have been baptized in Christ, have put on Christ." Now so long as a man wills to sin, he cannot be united to Christ, according to 2 Cor. 6:14: "What participation hath justice with injustice?" Wherefore Augustine says in his book on Penance (Serm. cccli) that "no man who has the use of free-will can begin the new life, except he repent of his former life." Secondly, because there should be nothing useless in the works of Christ and of the Church. Now that is useless which does not reach the end to which it is ordained; and, on the other hand, no one having the will to sin can, at the same time, be cleansed from sin, which is the purpose of Baptism; for this would be to combine two contradictory things. Thirdly, because there should be no falsehood in the sacramental signs. Now a sign is false if it does not correspond with the thing signified. But the very fact that a man presents himself to be cleansed by Baptism, signifies that he prepares himself for the inward cleansing: while this cannot be the case with one who purposes to remain in sin. Therefore it is manifest that on such a man the sacrament of Baptism is not to be conferred.

Reply Obj. 1: The words quoted are to be understood of those sinners whose will is set on renouncing sin. Reply Obj. 2: The physician of souls, i.e. Christ, works in two ways. First, inwardly, by Himself: and thus He prepares man's will so that it wills good and hates evil. Secondly, He works through ministers, by the outward application of the sacraments: and in this way His work consists in perfecting what was begun outwardly. Therefore the sacrament of Baptism is not to be conferred save on those in whom there appears some sign of their interior conversion: just as neither is bodily medicine given to a sick man, unless he show some sign of life. Reply Obj. 3: Baptism is the sacrament of faith. Now dead faith does not suffice for salvation; nor is it the foundation, but living faith alone, "that worketh by charity" (Gal. 5:6), as Augustine says (De Fide et oper.). Neither, therefore, can the sacrament of Baptism give salvation to a man whose will is set on sinning, and hence expels the form of faith. Moreover, the impression of the baptismal character cannot dispose a man for grace as long as he retains the will to sin; for "God compels no man to be virtuous," as Damascene says (De Fide Orth. ii). _______________________

FIFTH ARTICLE [III, Q. 68, Art. 5] Whether Works of Satisfaction Should Be Enjoined on Sinners That Have Been Baptized? Objection 1: It seems that works of satisfaction should be enjoined on sinners that have been baptized. For God's justice seems to demand that a man should be punished for every sin of his, according to Eccles. 12:14: "All things that are done, God will bring into judgment." But works of satisfaction are enjoined on sinners in punishment of past sins. Therefore it seems that works of satisfaction should be enjoined on sinners that have been baptized. Obj. 2: Further, by means of works of satisfaction sinners recently converted are drilled into righteousness, and are made to avoid the occasions of sin: "for satisfaction consists in extirpating the causes of vice, and closing the doors to sin" (De Eccl. Dogm. iv). But this is most necessary in the case of those who have been baptized recently. Therefore it seems that works of satisfaction should be enjoined on sinners. Obj. 3: Further, man owes satisfaction to God not less than to his neighbor. But if those who were recently baptized have injured their neighbor, they should be told to make reparation to God by works of penance.

On the contrary, Ambrose commenting on Rom. 11:29: "The gifts and the calling of God are without repentance," says: "The grace of God requires neither sighs nor groans in Baptism, nor indeed any work at all, but faith alone; and remits all, gratis." I answer that, As the Apostle says (Rom. 6:3, 4), "all we who are baptized in Christ Jesus, are baptized in His death: for we are buried together with Him, by Baptism unto death"; which is to say that by Baptism man is incorporated in the very death of Christ. Now it is manifest from what has been said above (Q. 48, AA. 2, 4; Q. 49, A. 3) that Christ's death satisfied sufficiently for sins, "not for ours only, but also for those of the whole world," according to 1 John 2:2. Consequently no kind of satisfaction should be enjoined on one who is being baptized, for any sins whatever: and this would be to dishonor the Passion and death of Christ, as being insufficient for the plenary satisfaction for the sins of those who were to be baptized.

Reply Obj. 1: As Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i), "the effect of Baptism is to make those, who are baptized, to be incorporated in Christ as His members." Wherefore the very pains of Christ were satisfactory for the sins of those who were to be baptized; just as the pain of one member can be satisfactory for the sin of another member. Hence it is written (Isa. 53:4): "Surely He hath borne our infirmities and carried our sorrows." Reply Obj. 2: Those who have been lately baptized should be drilled into righteousness, not by penal, but by "easy works, so as to advance to perfection by taking exercise, as infants by taking milk," as a gloss says on Ps. 130:2: "As a child that is weaned is towards his mother." For this reason did our Lord excuse His disciples from fasting when they were recently converted, as we read in Matt. 9:14, 15: and the same is written 1 Pet. 2:2: "As new-born babes desire . . . milk . . . that thereby you may grow unto salvation."

Reply Obj. 3: To restore what has been ill taken from one's neighbor, and to make satisfaction for wrong done to him, is to cease from sin: for the very fact of retaining what belongs to another and of not being reconciled to one's neighbor, is a sin. Wherefore those who are baptized should be enjoined to make satisfaction to their neighbor, as also to desist from sin. But they are not to be enjoined to suffer any punishment for past sins. _______________________ SIXTH ARTICLE [III, Q. 68, Art. 6] Whether Sinners Who Are Going to Be Baptized Are Bound to Confess Their Sins? Objection 1: It seems that sinners who are going to be baptized are bound to confess their sins. For it is written (Matt. 3:6) that many "were baptized" by John "in the Jordan confessing their sins." But Christ's Baptism is more perfect than John's. Therefore it seems that there is yet greater reason why they who are about to receive Christ's Baptism should confess their sins.

Obj. 2: Further, it is written (Prov. 28:13): "He that hideth his sins, shall not prosper; but he that shall confess and forsake them, shall obtain mercy." Now for this is a man baptized, that he may obtain mercy for his sins. Therefore those who are going to be baptized should confess their sins. Obj. 3: Further, Penance is required before Baptism, according to Acts 2:38: "Do penance and be baptized every one of you." But confession is a part of Penance. Therefore it seems that confession of sins should take place before Baptism. On the contrary, Confession of sins should be sorrowful: thus Augustine says (De Vera et Falsa Poenit. xiv): "All these circumstances should be taken into account and deplored." Now, as Ambrose says on Rom. 11:29, "the grace of God requires neither sighs nor groans in Baptism." Therefore confession of sins should not be required of those who are going to be baptized.

I answer that, Confession of sins is twofold. One is made inwardly to God: and such confession of sins is required before Baptism: in other words, man should call his sins to mind and sorrow for them; since "he cannot begin the new life, except he repent of his former life," as Augustine says in his book on Penance (Serm. cccli). The other is the outward confession of sins, which is made to a priest; and such confession is not required before Baptism. First, because this confession, since it is directed to the person of the minister, belongs to the sacrament of Penance, which is not required before Baptism, which is the door of all the sacraments. Secondly, because the reason why a man makes outward confession to a priest, is that the priest may absolve him from his sins, and bind him to works of satisfaction, which should not be enjoined on the baptized, as stated above (A. 5). Moreover those who are being baptized do not need to be released from their sins by the keys of the Church, since all are forgiven them in Baptism. Thirdly, because the very act of confession made to a man is penal, by reason of the shame it inflicts on the one confessing: whereas no exterior punishment is enjoined on a man who is being baptized.

Therefore no special confession of sins is required of those who are being baptized; but that general confession suffices which they make when in accordance with the Church's ritual they "renounce Satan and all his works." And in this sense a gloss explains Matt. 3:6, saying that in John's Baptism "those who are going to be baptized learn that they should confess their sins and promise to amend their life." If, however, any persons about to be baptized, wish, out of devotion, to confess their sins, their confession should be heard; not for the purpose of enjoining them to do satisfaction, but in order to instruct them in the spiritual life as a remedy against their vicious habits. Reply Obj. 1: Sins were not forgiven in John's Baptism, which, however, was the Baptism of Penance. Consequently it was fitting that those who went to receive that Baptism, should confess their sins, so that they should receive a penance in proportion to their sins. But Christ's Baptism is without outward penance, as Ambrose says (on Rom. 11:29); and therefore there is no comparison. Reply Obj. 2: It is enough that the baptized make inward confession to God, and also an outward general confession, for them to "prosper and obtain mercy": and they need no special outward confession, as stated above.

Reply Obj. 3: Confession is a part of sacramental Penance, which is not required before Baptism, as stated above: but the inward virtue of Penance is required. _______________________ SEVENTH ARTICLE [III, Q. 68, Art. 7] Whether the Intention of Receiving the Sacrament of Baptism Is Required on the Part of the One Baptized? Objection 1: It seems that the intention of receiving the sacrament of Baptism is not required on the part of the one baptized. For the one baptized is, as it were, "patient" in the sacrament. But an intention is required not on the part of the patient but on the part of the agent. Therefore it seems that the intention of receiving Baptism is not required on the part of the one baptized.

Obj. 2: Further, if what is necessary for Baptism be omitted, the Baptism must be repeated; for instance, if the invocation of the Trinity be omitted, as stated above (Q. 66, A. 9, ad 3). But it does not seem that a man should be rebaptized through not having had the intention of receiving Baptism: else, since his intention cannot be proved, anyone might ask to be baptized again on account of his lack of intention. Therefore it seems that no intention is required on the part of the one baptized, in order that he receive the sacrament. Obj. 3: Further, Baptism is given as a remedy for original sin. But original sin is contracted without the intention of the person born. Therefore, seemingly, Baptism requires no intention on the part of the person baptized. On the contrary, According to the Church's ritual, those who are to be baptized ask of the Church that they may receive Baptism: and thus they express their intention of receiving the sacrament.

I answer that, By Baptism a man dies to the old life of sin, and begins a certain newness of life, according to Rom. 6:4: "We are buried together with" Christ "by Baptism into death; that, as Christ is risen from the dead . . . so we also may walk in newness of life." Consequently, just as, according to Augustine (Serm. cccli), he who has the use of free-will, must, in order to die to the old life, "will to repent of his former life"; so must he, of his own will, intend to lead a new life, the beginning of which is precisely the receiving of the sacrament. Therefore on the part of the one baptized, it is necessary for him to have the will or intention of receiving the sacrament. Reply Obj. 1: When a man is justified by Baptism, his passiveness is not violent but voluntary: wherefore it is necessary for him to intend to receive that which is given him. Reply Obj. 2: If an adult lack the intention of receiving the sacrament, he must be rebaptized. But if there be doubt about this, the form to be used should be: "If thou art not baptized, I baptize thee."

Reply Obj. 3: Baptism is a remedy not only against original, but also against actual sins, which are caused by our will and intention. _______________________ EIGHTH ARTICLE [III, Q. 68, Art. 8] Whether Faith Is Required on the Part of the One Baptized? Objection 1: It seems that faith is required on the part of the one baptized. For the sacrament of Baptism was instituted by Christ. But Christ, in giving the form of Baptism, makes faith to precede Baptism (Mk. 16:16): "He that believeth and is baptized, shall be saved." Therefore it seems that without faith there can be no sacrament of Baptism. Obj. 2: Further, nothing useless is done in the sacraments of the Church. But according to the Church's ritual, the man who comes to be baptized is asked concerning his faith: "Dost thou believe in God the Father Almighty?" Therefore it seems that faith is required for Baptism.

Obj. 3: Further, the intention of receiving the sacrament is required for Baptism. But this cannot be without right faith, since Baptism is the sacrament of right faith: for thereby men "are incorporated in Christ," as Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i); and this cannot be without right faith, according to Eph. 3:17: "That Christ may dwell by faith in your hearts." Therefore it seems that a man who has not right faith cannot receive the sacrament of Baptism. Obj. 4: Further, unbelief is a most grievous sin, as we have shown in the Second Part (II-II, Q. 10, A. 3). But those who remain in sin should not be baptized: therefore neither should those who remain in unbelief. On the contrary, Gregory writing to the bishop Quiricus says: "We have learned from the ancient tradition of the Fathers that when heretics, baptized in the name of the Trinity, come back to Holy Church, they are to be welcomed to her bosom, either with the anointing of chrism, or the imposition of hands, or the mere profession of faith." But such would not be the case if faith were necessary for a man to receive Baptism.

I answer that, As appears from what has been said above (Q. 63, A. 6; Q. 66, A. 9) Baptism produces a twofold effect in the soul, viz. the character and grace. Therefore in two ways may a thing be necessary for Baptism. First, as something without which grace, which is the ultimate effect of the sacrament, cannot be had. And thus right faith is necessary for Baptism, because, as it appears from Rom. 3:22, the justice of God is by faith of Jesus Christ. Secondly, something is required of necessity for Baptism, because without it the baptismal character cannot be imprinted. And thus right faith is not necessary in the one baptized any more than in the one who baptizes: provided the other conditions are fulfilled which are essential to the sacrament. For the sacrament is not perfected by the righteousness of the minister or of the recipient of Baptism, but by the power of God. Reply Obj. 1: Our Lord is speaking there of Baptism as bringing us to salvation by giving us sanctifying grace: which of course cannot be without right faith: wherefore He says pointedly: "He that believeth and is baptized, shall be saved."

Reply Obj. 2: The Church's intention in baptizing men is that they may be cleansed from sin, according to Isa. 27:9: "This is all the fruit, that the sin . . . should be taken away." And therefore, as far as she is concerned, she does not intend to give Baptism save to those who have right faith, without which there is no remission of sins. And for this reason she asks those who come to be baptized whether they believe. If, on the contrary, anyone, without right faith, receive Baptism outside the Church, he does not receive it unto salvation. Hence Augustine says (De Baptism. contr. Donat. iv): "From the Church being compared to Paradise we learn that men can receive her Baptism even outside her fold, but that elsewhere none can receive or keep the salvation of the blessed." Reply Obj. 3: Even he who has not right faith on other points, can have right faith about the sacrament of Baptism: and so he is not hindered from having the intention of receiving that sacrament. Yet even if he think not aright concerning this sacrament, it is enough, for the receiving of the sacrament, that he should have a general intention of receiving Baptism, according as Christ instituted, and as the Church bestows it.

Reply Obj. 4: Just as the sacrament of Baptism is not to be conferred on a man who is unwilling to give up his other sins, so neither should it be given to one who is unwilling to renounce his unbelief. Yet each receives the sacrament if it be conferred on him, though not unto salvation. _______________________ NINTH ARTICLE [III, Q. 68, Art. 9] Whether Children Should Be Baptized? Objection 1: It seems that children should not be baptized. For the intention to receive the sacrament is required in one who is being baptized, as stated above (A. 7). But children cannot have such an intention, since they have not the use of free-will. Therefore it seems that they cannot receive the sacrament of Baptism. Obj. 2: Further, Baptism is the sacrament of faith, as stated above (Q. 39, A. 5; Q. 66, A. 1, ad 1). But children have not faith, which demands an act of the will on the part of the believer, as Augustine says (Super Joan. xxvi). Nor can it be said that their salvation is implied in the faith of their parents; since the latter are sometimes unbelievers, and their unbelief would conduce rather to the damnation of their children. Therefore it seems that children cannot be baptized.

Obj. 3: Further, it is written (1 Pet. 3:21) that "Baptism saveth" men; "not the putting away of the filth of the flesh, but the examination of a good conscience towards God." But children have no conscience, either good or bad, since they have not the use of reason: nor can they be fittingly examined, since they understand not. Therefore children should not be baptized. On the contrary, Dionysius says (Eccl. Hier. iii): "Our heavenly guides," i.e. the Apostles, "approved of infants being admitted to Baptism."

I answer that, As the Apostle says (Rom. 5:17), "if by one man's offense death reigned through one," namely Adam, "much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ." Now children contract original sin from the sin of Adam; which is made clear by the fact that they are under the ban of death, which "passed upon all" on account of the sin of the first man, as the Apostle says in the same passage (Rom. 5:12). Much more, therefore, can children receive grace through Christ, so as to reign in eternal life. But our Lord Himself said (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Consequently it became necessary to baptize children, that, as in birth they incurred damnation through Adam so in a second birth they might obtain salvation through Christ. Moreover it was fitting that children should receive Baptism, in order that being reared from childhood in things pertaining to the Christian mode of life, they may the more easily persevere therein; according to Prov. 22:5: "A young man according to his way, even when he is old, he will not depart from it." This reason is also given by Dionysius (Eccl. Hier. iii).

Reply Obj. 1: The spiritual regeneration effected by Baptism is somewhat like carnal birth, in this respect, that as the child while in the mother's womb receives nourishment not independently, but through the nourishment of its mother, so also children before the use of reason, being as it were in the womb of their mother the Church, receive salvation not by their own act, but by the act of the Church. Hence Augustine says (De Pecc. Merit. et Remiss. i): "The Church, our mother, offers her maternal mouth for her children, that they may imbibe the sacred mysteries: for they cannot as yet with their own hearts believe unto justice, nor with their own mouths confess unto salvation . . . And if they are rightly said to believe, because in a certain fashion they make profession of faith by the words of their sponsors, why should they not also be said to repent, since by the words of those same sponsors they evidence their renunciation of the devil and this world?" For the same reason they can be said to intend, not by their own act of intention, since at times they struggle and cry; but by the act of those who bring them to be baptized.

Reply Obj. 2: As Augustine says, writing to Boniface (Cont. duas Ep. Pelag. i), "in the Church of our Saviour little children believe through others, just as they contracted from others those sins which are remitted in Baptism." Nor is it a hindrance to their salvation if their parents be unbelievers, because, as Augustine says, writing to the same Boniface (Ep. xcviii), "little children are offered that they may receive grace in their souls, not so much from the hands of those that carry them (yet from these too, if they be good and faithful) as from the whole company of the saints and the faithful. For they are rightly considered to be offered by those who are pleased at their being offered, and by whose charity they are united in communion with the Holy Ghost." And the unbelief of their own parents, even if after Baptism these strive to infect them with the worship of demons, hurts not the children. For as Augustine says (Cont. duas Ep. Pelag. i) "when once the child has been begotten by the will of others, he cannot subsequently be held by the bonds of another's sin so long as he consent not with his will, according to" Ezech. 18:4: "'As the soul of the Father, so also the soul of the son is mine; the soul that sinneth, the same shall die.' Yet he contracted from Adam that which was loosed by the grace of this sacrament, because as yet he was not endowed with a separate existence." But the faith of one, indeed of the whole Church, profits the child through the operation of the Holy Ghost, Who unites the Church together, and communicates the goods of one member to another.

Reply Obj. 3: Just as a child, when he is being baptized, believes not by himself but by others, so is he examined not by himself but through others, and these in answer confess the Church's faith in the child's stead, who is aggregated to this faith by the sacrament of faith. And the child acquires a good conscience in himself, not indeed as to the act, but as to the habit, by sanctifying grace. _______________________ TENTH ARTICLE [III, Q. 68, Art. 10] Whether Children of Jews or Other Unbelievers Should Be Baptized Against the Will of Their Parents? Objection 1: It seems that children of Jews or other unbelievers should be baptized against the will of their parents. For it is a matter of greater urgency to rescue a man from the danger of eternal death than from the danger of temporal death. But one ought to rescue a child that is threatened by the danger of temporal death, even if its parents through malice try to prevent its being rescued. Therefore much more reason is there for rescuing the children of unbelievers from the danger of eternal death, even against their parents' will.

Obj. 2: The children of slaves are themselves slaves, and in the power of their masters. But Jews and all other unbelievers are the slaves of kings and rulers. Therefore without any injustice rulers can have the children of Jews baptized, as well as those of other slaves who are unbelievers. Obj. 3: Further, every man belongs more to God, from Whom he has his soul, than to his carnal father, from whom he has his body. Therefore it is not unjust if the children of unbelievers are taken away from their carnal parents, and consecrated to God by Baptism. On the contrary, It is written in the Decretals (Dist. xlv), quoting the council of Toledo: "In regard to the Jews the holy synod commands that henceforward none of them be forced to believe: for such are not to be saved against their will, but willingly, that their righteousness may be without flaw."

I answer that, The children of unbelievers either have the use of reason or they have not. If they have, then they already begin to control their own actions, in things that are of Divine or natural law. And therefore of their own accord, and against the will of their parents, they can receive Baptism, just as they can contract marriage. Consequently such can lawfully be advised and persuaded to be baptized. If, however, they have not yet the use of free-will, according to the natural law they are under the care of their parents as long as they cannot look after themselves. For which reason we say that even the children of the ancients "were saved through the faith of their parents." Wherefore it would be contrary to natural justice if such children were baptized against their parents' will; just as it would be if one having the use of reason were baptized against his will. Moreover under the circumstances it would be dangerous to baptize the children of unbelievers; for they would be liable to lapse into unbelief, by reason of their natural affection for their parents. Therefore it is not the custom of the Church to baptize the children of unbelievers against their parents' will.

Reply Obj. 1: It is not right to rescue a man from death of the body against the order of civil law: for instance, if a man be condemned to death by the judge who has tried him, none should use force in order to rescue him from death. Consequently, neither should anyone infringe the order of the natural law, in virtue of which a child is under the care of its father, in order to rescue it from the danger of eternal death. Reply Obj. 2: Jews are slaves of rulers by civil slavery, which does not exclude the order of the natural and Divine law. Reply Obj. 3: Man is ordained unto God through his reason, by which he can know God. Wherefore a child, before it has the use of reason, is ordained to God, by a natural order, through the reason of its parents, under whose care it naturally lies, and it is according to their ordering that things pertaining to God are to be done in respect of the child. _______________________ ELEVENTH ARTICLE [III, Q. 68, Art. 11] Whether a Child Can Be Baptized While Yet in Its Mother's Womb?

Objection 1: It seems that a child can be baptized while yet in its mother's womb. For the gift of Christ is more efficacious unto salvation than Adam's sin unto condemnation, as the Apostle says (Rom. 5:15). But a child while yet in its mother's womb is under sentence of condemnation on account of Adam's sin. For much more reason, therefore, can it be saved through the gift of Christ, which is bestowed by means of Baptism. Therefore a child can be baptized while yet in its mother's womb. Obj. 2: Further, a child, while yet in its mother's womb, seems to be part of its mother. Now, when the mother is baptized, whatever is in her and part of her, is baptized. Therefore it seems that when the mother is baptized, the child in her womb is baptized. Obj. 3: Further, eternal death is a greater evil than death of the body. But of two evils the less should be chosen. If, therefore, the child in the mother's womb cannot be baptized, it would be better for the mother to be opened, and the child to be taken out by force and baptized, than that the child should be eternally damned through dying without Baptism.

Obj. 4: Further, it happens at times that some part of the child comes forth first, as we read in Gen. 38:27: "In the very delivery of the infants, one put forth a hand, whereon the midwife tied a scarlet thread, saying: This shall come forth the first. But he drawing back his hand, the other came forth." Now sometimes in such cases there is danger of death. Therefore it seems that that part should be baptized, while the child is yet in its mother's womb. On the contrary, Augustine says (Ep. ad Dardan.): "No one can be born a second time unless he be born first." But Baptism is a spiritual regeneration. Therefore no one should be baptized before he is born from the womb.

I answer that, It is essential to Baptism that some part of the body of the person baptized be in some way washed with water, since Baptism is a kind of washing, as stated above (Q. 66, A. 1). But an infant's body, before being born from the womb, can nowise be washed with water; unless perchance it be said that the baptismal water, with which the mother's body is washed, reaches the child while yet in its mother's womb. But this is impossible: both because the child's soul, to the sanctification of which Baptism is ordained, is distinct from the soul of the mother; and because the body of the animated infant is already formed, and consequently distinct from the body of the mother. Therefore the Baptism which the mother receives does not overflow on to the child which is in her womb. Hence Augustine says (Cont. Julian. vi): "If what is conceived within a mother belonged to her body, so as to be considered a part thereof, we should not baptize an infant whose mother, through danger of death, was baptized while she bore it in her womb. Since, then, it," i.e. the infant, "is baptized, it certainly did not belong to the mother's body while it was in the womb." It follows, therefore, that a child can nowise be baptized while in its mother's womb.

Reply Obj. 1: Children while in the mother's womb have not yet come forth into the world to live among other men. Consequently they cannot be subject to the action of man, so as to receive the sacrament, at the hands of man, unto salvation. They can, however, be subject to the action of God, in Whose sight they live, so as, by a kind of privilege, to receive the grace of sanctification; as was the case with those who were sanctified in the womb. Reply Obj. 2: An internal member of the mother is something of hers by continuity and material union of the part with the whole: whereas a child while in its mother's womb is something of hers through being joined with, and yet distinct from her. Wherefore there is no comparison. Reply Obj. 3: We should "not do evil that there may come good" (Rom. 3:8). Therefore it is wrong to kill a mother that her child may be baptized. If, however, the mother die while the child lives yet in her womb, she should be opened that the child may be baptized.

Reply Obj. 4: Unless death be imminent, we should wait until the child has entirely come forth from the womb before baptizing it. If, however, the head, wherein the senses are rooted, appear first, it should be baptized, in cases of danger: nor should it be baptized again, if perfect birth should ensue. And seemingly the same should be done in cases of danger no matter what part of the body appear first. But as none of the exterior parts of the body belong to its integrity in the same degree as the head, some hold that since the matter is doubtful, whenever any other part of the body has been baptized, the child, when perfect birth has taken place, should be baptized with the form: "If thou art not baptized, I baptize thee," etc. _______________________ 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). _______________________

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? _______________________ 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 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.

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 Passion: 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 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.

Reply Obj. 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. _______________________ 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 God are well ordered [Vulg.: '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. 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 God ate without repentance," says: "The grace of God 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 Passion 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 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 (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 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. 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 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. _______________________ 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 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 (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 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 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 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 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 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."

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. _______________________ 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 God"; 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 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.

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. 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 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. _______________________ 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 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.

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 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." 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." _______________________ 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 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. Obj. 3: Further, it is written (Rom. 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.

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 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.

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. Reply Obj. 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).

Reply Obj. 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. Reply Obj. 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." _______________________ SEVENTH ARTICLE [III, Q. 69, Art. 7] Whether the Effect of Baptism Is to Open the Gates of the Heavenly Kingdom?

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 (Apoc. 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. Obj. 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 Mic. 2:13: "He went up [Vulg.: '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.

Obj. 3: Further, the baptized are still subject to death and the other penalties of the present life, as stated above (A. 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. 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." 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 (AA. 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. Reply Obj. 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.

Reply Obj. 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. Reply Obj. 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. _______________________ EIGHTH ARTICLE [III, Q. 69, Art. 8] Whether Baptism Has an Equal Effect in All? 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.

Obj. 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. Obj. 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. Obj. 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. On the contrary, It is written (Eph. 4:5): "One Faith, one Baptism." But a uniform cause has a uniform effect. Therefore Baptism has an equal effect in all.

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 Rom. 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. Reply Obj. 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. Reply Obj. 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.

Reply Obj. 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. Reply Obj. 4: Bodily health is not the essential effect of Baptism, but a miraculous work of Divine providence. _______________________ NINTH ARTICLE [III, Q. 69, Art. 9] Whether Insincerity Hinders the Effect of Baptism? Objection 1: It seems that insincerity does not hinder the effect of Baptism. For the Apostle says (Gal. 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.

Obj. 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. Obj. 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. On the contrary, It is written (Wis. 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.

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. Reply Obj. 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.

Reply Obj. 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. Reply Obj. 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. _______________________ TENTH ARTICLE [III, Q. 69, Art. 10] Whether Baptism Produces Its Effect When the Insincerity Ceases?

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. Obj. 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. Obj. 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. 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."

I answer that, As stated above (Q. 66, A. 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. Reply Obj. 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.

Reply Obj. 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. Reply Obj. 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. _______________________

OF CIRCUMCISION (In Four Articles) We have now to consider things that are preparatory to Baptism: and (1) that which preceded Baptism, viz. Circumcision, (2) those which accompany Baptism, viz. Catechism and Exorcism. Concerning the first there are four points of inquiry: (1) Whether circumcision was a preparation for, and a figure of, Baptism? (2) Its institution; (3) Its rite; (4) Its effect. _______________________ FIRST ARTICLE [III, Q. 70, Art. 1] Whether Circumcision Was a Preparation For, and a Figure of Baptism? Objection 1: It seems that circumcision was not a preparation for, and a figure of Baptism. For every figure has some likeness to that which it foreshadows. But circumcision has no likeness to Baptism. Therefore it seems that it was not a preparation for, and a figure of Baptism. Obj. 2: Further, the Apostle, speaking of the Fathers of old, says (1 Cor. 10:2), that "all were baptized in the cloud, and in the sea": but not that they were baptized in circumcision. Therefore the protecting pillar of a cloud, and the crossing of the Red Sea, rather than circumcision, were a preparation for, and a figure of Baptism.

Obj. 3: Further, it was stated above (Q. 38, AA. 1, 3) that the baptism of John was a preparation for Christ's. Consequently, if circumcision was a preparation for, and a figure of Christ's Baptism, it seems that John's baptism was superfluous: which is unseemly. Therefore circumcision was not a preparation for, and a figure of Baptism. On the contrary, The Apostle says (Col. 2:11, 12): "You are circumcised with circumcision, not made by hand in despoiling the body of the flesh, but in the circumcision of Christ, buried with Him in Baptism."

I answer that, Baptism is called the Sacrament of Faith; in so far, to wit, as in Baptism man makes a profession of faith, and by Baptism is aggregated to the congregation of the faithful. Now our faith is the same as that of the Fathers of old, according to the Apostle (2 Cor. 4:13): "Having the same spirit of faith . . . we . . . believe." But circumcision was a protestation of faith; wherefore by circumcision also men of old were aggregated to the body of the faithful. Consequently, it is manifest that circumcision was a preparation for Baptism and a figure thereof, forasmuch as "all things happened" to the Fathers of old "in figure" (1 Cor. 10:11); just as their faith regarded things to come. Reply Obj. 1: Circumcision was like Baptism as to the spiritual effect of the latter. For just as circumcision removed a carnal pellicule, so Baptism despoils man of carnal behavior.

Reply Obj. 2: The protecting pillar of cloud and the crossing of the Red Sea were indeed figures of our Baptism, whereby we are born again of water, signified by the Red Sea; and of the Holy Ghost, signified by the pillar of cloud: yet man did not make, by means of these, a profession of faith, as by circumcision; so that these two things were figures but not sacraments. But circumcision was a sacrament, and a preparation for Baptism; although less clearly figurative of Baptism, as to externals, than the aforesaid. And for this reason the Apostle mentions them rather than circumcision. Reply Obj. 3: John's baptism was a preparation for Christ's as to the act done: but circumcision, as to the profession of faith, which is required in Baptism, as stated above. _______________________ SECOND ARTICLE [III, Q. 70, Art. 2] Whether Circumcision Was Instituted in a Fitting Manner?

Objection 1: It seems that circumcision was instituted in an unfitting manner. For as stated above (A. 1) a profession of faith was made in circumcision. But none could ever be delivered from the first man's sin, except by faith in Christ's Passion, according to Rom. 3:25: "Whom God hath proposed to be a propitiation, through faith in His blood." Therefore circumcision should have been instituted forthwith after the first man's sin, and not at the time of Abraham. Obj. 2: Further, in circumcision man made profession of keeping the Old Law, just as in Baptism he makes profession of keeping the New Law; wherefore the Apostle says (Gal. 5:3): "I testify . . . to every man circumcising himself, that he is a debtor to do the whole Law." But the observance of the Law was not promulgated at the time of Abraham, but rather at the time of Moses. Therefore it was unfitting for circumcision to be instituted at the time of Abraham. Obj. 3: Further, circumcision was a figure of, and a preparation for, Baptism. But Baptism is offered to all nations, according to Matt. 28:19: "Going . . . teach ye all nations, baptizing them." Therefore circumcision should have been instituted as binding, not the Jews only, but also all nations.

Obj. 4: Further, carnal circumcision should correspond to spiritual circumcision, as the shadow to the reality. But spiritual circumcision which is of Christ, regards indifferently both sexes, since "in Christ Jesus there is neither male nor female," as is written Col. 3 [*Gal. 3:28]. Therefore the institution of circumcision which concerns only males, was unfitting. On the contrary, We read (Gen. 17) that circumcision was instituted by God, Whose "works are perfect" (Deut. 32:4). I answer that, As stated above (A. 1) circumcision was a preparation for Baptism, inasmuch as it was a profession of faith in Christ, which we also profess in Baptism. Now among the Fathers of old, Abraham was the first to receive the promise of the future birth of Christ, when it was said to him: "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). Moreover, he was the first to cut himself off from the society of unbelievers, in accordance with the commandment of the Lord, Who said to him (Gen. 13:1): "Go forth out of thy country and from thy kindred." Therefore circumcision was fittingly instituted in the person of Abraham.

Reply Obj. 1: Immediately after the sin of our first parent, on account of the knowledge possessed by Adam, who was fully instructed about Divine things, both faith and natural reason flourished in man to such an extent, that there was no need for any signs of faith and salvation to be prescribed to him, but each one was wont to make protestation of his faith, by outward signs of his profession, according as he thought best. But about the time of Abraham faith was on the wane, many being given over to idolatry. Moreover, by the growth of carnal concupiscence natural reason was clouded even in regard to sins against nature. And therefore it was fitting that then, and not before, circumcision should be instituted, as a profession of faith and a remedy against carnal concupiscence.

Reply Obj. 2: The observance of the Law was not to be promulgated until the people were already gathered together: because the law is ordained to the public good, as we have stated in the Second Part (I-II, Q. 90, A. 2). Now it behooved the body of the faithful to be gathered together by a sensible sign, which is necessary in order that men be united together in any religion, as Augustine says (Contra Faust. xix). Consequently, it was necessary for circumcision to be instituted before the giving of the Law. Those Fathers, however, who lived before the Law, taught their families concerning Divine things by way of paternal admonition. Hence the Lord said of Abraham (Gen. 18:19): "I know that he will command his children, and his household after him to keep the way of the Lord." Reply Obj. 3: Baptism contains in itself the perfection of salvation, to which God calls all men, according to 1 Tim. 2:4: "Who will have all men to be saved." Wherefore Baptism is offered to all nations. On the other hand circumcision did not contain the perfection of salvation, but signified it as to be achieved by Christ, Who was to be born of the Jewish nation. For this reason circumcision was given to that nation alone.

Reply Obj. 4: The institution of circumcision is as a sign of Abraham's faith, who believed that himself would be the father of Christ Who was promised to him: and for this reason it was suitable that it should be for males only. Again, original sin, against which circumcision was specially ordained, is contracted from the father, not from the mother, as was stated in the Second Part (I-II, Q. 81, A. 5). But Baptism contains the power of Christ, Who is the universal cause of salvation for all, and is "The Remission of all sins" (Post-Communion, Tuesday in Whitweek). _______________________ THIRD ARTICLE [III, Q. 70, Art. 3] Whether the Rite of Circumcision Was Fitting? Objection 1: It seems that the rite of circumcision was unfitting. For circumcision, as stated above (AA. 1, 2), was a profession of faith. But faith is in the apprehensive power, whose operations appear mostly in the head. Therefore the sign of circumcision should have been conferred on the head rather than on the virile member.

Obj. 2: Further, in the sacraments we make use of such things as are in more frequent use; for instance, water, which is used for washing, and bread, which we use for nourishment. But, in cutting, we use an iron knife more commonly than a stone knife. Therefore circumcision should not have been performed with a stone knife. Obj. 3: Further, just as Baptism was instituted as a remedy against original sin, so also was circumcision, as Bede says (Hom. in Circum.). But now Baptism is not put off until the eighth day, lest children should be in danger of loss on account of original sin, if they should die before being baptized. On the other hand, sometimes Baptism is put off until after the eighth day. Therefore the eighth day should not have been fixed for circumcision, but this day should have been anticipated, just as sometimes it was deferred. On the contrary, The aforesaid rite of circumcision is fixed by a gloss on Rom. 4:11: "And he received the sign of circumcision."

I answer that, As stated above (A. 2), circumcision was established, as a sign of faith, by God "of" Whose "wisdom there is no number" (Ps. 146:5). Now to determine suitable signs is a work of wisdom. Consequently, it must be allowed that the rite of circumcision was fitting. Reply Obj. 1: It was fitting for circumcision to be performed on the virile member. First, because it was a sign of that faith whereby Abraham believed that Christ would be born of his seed. Secondly, because it was to be a remedy against original sin, which is contracted through the act of generation. Thirdly, because it was ordained as a remedy for carnal concupiscence, which thrives principally in those members, by reason of the abundance of venereal pleasure.

Reply Obj. 2: A stone knife was not essential to circumcision. Wherefore we do not find that an instrument of this description is required by any divine precept; nor did the Jews, as a rule, make use of such a knife for circumcision; indeed, neither do they now. Nevertheless, certain well-known circumcisions are related as having been performed with a stone knife, thus (Ex. 4:25) we read that "Sephora took a very sharp stone and circumcised the foreskin of her son," and (Joshua 5:2): "Make thee knives of stone, and circumcise the second time the children of Israel." Which signified that spiritual circumcision would be done by Christ, of Whom it is written (1 Cor. 10:4): "Now the rock was Christ."

Reply Obj. 3: The eighth day was fixed for circumcision: first, because of the mystery; since, Christ, by taking away from the elect, not only guilt but also all penalties, will perfect the spiritual circumcision, in the eighth age (which is the age of those that rise again), as it were, on the eighth day. Secondly, on account of the tenderness of the infant before the eighth day. Wherefore even in regard to other animals it is prescribed (Lev. 22:27): "When a bullock, or a sheep, or a goat, is brought forth, they shall be seven days under the udder of their dam: but the eighth day and thenceforth, they may be offered to the Lord." Moreover, the eighth day was necessary for the fulfilment of the precept; so that, to wit, those who delayed beyond the eighth day, sinned, even though it were the sabbath, according to John 7:23: "(If) a man receives circumcision on the sabbath-day, that the Law of Moses may not be broken." But it was not necessary for the validity of the sacrament: because if anyone delayed beyond the eighth day, they could be circumcised afterwards.

Some also say that in imminent danger of death, it was allowable to anticipate the eighth day. But this cannot be proved either from the authority of Scripture or from the custom of the Jews. Wherefore it is better to say with Hugh of St. Victor (De Sacram. i) that the eighth day was never anticipated for any motive, however urgent. Hence on Prov. 4:3: "I was . . . an only son in the sight of my mother," a gloss says, that Bersabee's other baby boy did not count because through dying before the eighth day it received no name; and consequently neither was it circumcised. _______________________ FOURTH ARTICLE [III, Q. 70, Art. 4] Whether Circumcision Bestowed Sanctifying Grace? Objection 1: It seems that circumcision did not bestow sanctifying grace. For the Apostle says (Gal. 2:21): "If justice be by the Law, then Christ died in vain," i.e. without cause. But circumcision was an obligation imposed by the Law, according to Gal. 5:3: "I testify . . . to every man circumcising himself, that he is a debtor to do the whole law." Therefore, if justice be by circumcision, "Christ died in vain," i.e. without cause. But this cannot be allowed. Therefore circumcision did not confer grace whereby the sinner is made righteous.

Obj. 2: Further, before the institution of circumcision faith alone sufficed for justification; hence Gregory says (Moral. iv): "Faith alone did of old in behalf of infants that for which the water of Baptism avails with us." But faith has lost nothing of its strength through the commandment of circumcision. Therefore faith alone justified little ones, and not circumcision. Obj. 3: Further, we read (Joshua 5:5, 6) that "the people that were born in the desert, during the forty years . . . were uncircumcised." If, therefore, original sin was taken away by circumcision, it seems that all who died in the desert, both little children and adults, were lost. And the same argument avails in regard to those who died before the eighth day, which was that of circumcision, which day could not be anticipated, as stated above (A. 3, ad 3). Obj. 4: Further, nothing but sin closes the entrance to the heavenly kingdom. But before the Passion the entrance to the heavenly kingdom was closed to the circumcised. Therefore men were not justified from sin by circumcision.

Obj. 5: Further, original sin is not remitted without actual sin being remitted also: because "it is wicked to hope for half forgiveness from God," as Augustine says (De Vera et Falsa Poenit. ix). But we read nowhere of circumcision as remitting actual sin. Therefore neither did it remit original sin. On the contrary, Augustine says, writing to Valerius in answer to Julian (De Nup. et Concup. ii): "From the time that circumcision was instituted among God's people, as 'a seal of the justice of the faith,' it availed little children unto sanctification by cleansing them from the original and bygone sin; just as Baptism also from the time of its institution began to avail unto the renewal of man." I answer that, All are agreed in saying that original sin was remitted in circumcision. But some said that no grace was conferred, and that the only effect was to remit sin. The Master holds this opinion (Sent. iv, D, 1), and in a gloss on Rom. 4:11. But this is impossible, since guilt is not remitted except by grace, according to Rom. 3:2: "Being justified freely by His grace," etc.

Wherefore others said that grace was bestowed by circumcision, as to that effect which is the remission of guilt, but not as to its positive effects; lest they should be compelled to say that the grace bestowed in circumcision sufficed for the fulfilling of the precepts of the Law, and that, consequently, the coming of Christ was unnecessary. But neither can this opinion stand. First, because by circumcision children received the power of obtaining glory at the allotted time, which is the last positive effect of grace. Secondly, because, in the order of the formal cause, positive effects naturally precede those that denote privation, although it is the reverse in the order of the material cause: since a form does not remove a privation save by informing the subject.

Consequently, others said that grace was conferred in circumcision, also as a particular positive effect consisting in being made worthy of eternal life; but not as to all its effects, for it did not suffice for the repression of the concupiscence of the fomes, nor again for the fulfilment of the precepts of the Law. And this was my opinion at one time (Sent. iv, D, 1; Q. 2, A. 4). But if one consider the matter carefully, it is clear that this is not true. Because the least grace can resist any degree of concupiscence, and avoid every mortal sin, that is committed in transgressing the precepts of the Law; for the smallest degree of charity loves God more than cupidity loves "thousands of gold and silver" (Ps. 118:72).

We must say, therefore, that grace was bestowed in circumcision as to all the effects of grace, but not as in Baptism. Because in Baptism grace is bestowed by the very power of Baptism itself, which power Baptism has as the instrument of Christ's Passion already consummated. Whereas circumcision bestowed grace, inasmuch as it was a sign of faith in Christ's future Passion: so that the man who was circumcised, professed to embrace that faith; whether, being an adult, he made profession for himself, or, being a child, someone else made profession for him. Hence, too, the Apostle says (Rom. 4:11), that Abraham "received the sign of circumcision, a seal of the justice of the faith": because, to wit, justice was of faith signified: not of circumcision signifying. And since Baptism operates instrumentally by the power of Christ's Passion, whereas circumcision does not, therefore Baptism imprints a character that incorporates man in Christ, and bestows grace more copiously than does circumcision; since greater is the effect of a thing already present, than of the hope thereof. Reply Obj. 1: This argument would prove if justice were of circumcision otherwise than through faith in Christ's Passion.

Reply Obj. 2: Just as before the institution of circumcision, faith in Christ to come justified both children and adults, so, too, after its institution. But before, there was no need of a sign expressive of this faith; because as yet believers had not begun to be united together apart from unbelievers for the worship of one God. It is probable, however, that parents who were believers offered up some prayers to God for their children, especially if these were in any danger. Or bestowed some blessing on them, as a "seal of faith"; just as the adults offered prayers and sacrifices for themselves. Reply Obj. 3: There was an excuse for the people in the desert failing to fulfil the precept of circumcision, both because they knew not when the camp was removed, and because, as Damascene says (De Fide Orth. iv) they needed no distinctive sign while they dwelt apart from other nations. Nevertheless, as Augustine says (QQ. in Josue vi), those were guilty of disobedience who failed to obey through contempt.

It seems, however, that none of the uncircumcised died in the desert, for it is written (Ps. 104:37): "There was not among their tribes one that was feeble": and that those alone died in the desert, who had been circumcised in Egypt. If, however, some of the uncircumcised did die there, the same applies to them as to those who died before the institution of circumcision. And this applies also to those children who, at the time of the Law, died before the eighth day. Reply Obj. 4: Original sin was taken away in circumcision, in regard to the person; but on the part of the entire nature, there remained the obstacle to the entrance of the kingdom of heaven, which obstacle was removed by Christ's Passion. Consequently, before Christ's Passion not even Baptism gave entrance to the kingdom. But were circumcision to avail after Christ's Passion, it would give entrance to the kingdom. Reply Obj. 5: When adults were circumcised, they received remission not only of original, but also of actual sin: yet not so as to be delivered from all debt of punishment, as in Baptism, in which grace is conferred more copiously. _______________________

OF THE PREPARATIONS THAT ACCOMPANY BAPTISM (In Four Articles) We have now to consider the preparations that accompany Baptism: concerning which there are four points of inquiry: (1) Whether catechism should precede Baptism? (2) Whether exorcism should precede Baptism? (3) Whether what is done in catechizing and exorcizing, effects anything, or is a mere sign? (4) Whether those who are to be baptized should be catechized or exorcized by priests? _______________________ FIRST ARTICLE [III, Q. 71, Art. 1] Whether Catechism Should Precede Baptism? Objection 1: It seems that catechism should not precede Baptism. For by Baptism men are regenerated unto the spiritual life. But man begins to live before being taught. Therefore man should not be catechized, i.e. taught, before being baptized. Obj. 2: Further, Baptism is given not only to adults, but also to children, who are not capable of being taught, since they have not the use of reason. Therefore it is absurd to catechize them. Obj. 3: Further, a man, when catechized, confesses his faith. Now a child cannot confess its faith by itself, nor can anyone else in its stead; both because no one can bind another to do anything; and because one cannot know whether the child, having come to the right age, will give its assent to faith. Therefore catechism should not precede Baptism.

On the contrary, Rabanus says (De Instit. Cleric. i): "Before Baptism man should be prepared by catechism, in order that the catechumen may receive the rudiments of faith." I answer that, As stated above (Q. 70, A. 1), Baptism is the Sacrament of Faith: since it is a profession of the Christian faith. Now in order that a man receive the faith, he must be instructed therein, according to Rom. 10:14: "How shall they believe Him, of Whom they have not heard? And how shall they hear without a preacher?" And therefore it is fitting that catechism should precede Baptism. Hence when our Lord bade His disciples to baptize, He made teaching to precede Baptism, saying: "Go ye . . . and teach all nations, baptizing them," etc. Reply Obj. 1: The life of grace unto which a man is regenerated, presupposes the life of the rational nature, in which man is capable of receiving instruction.

Reply Obj. 2: Just as Mother Church, as stated above (Q. 69, A. 6, ad 3), lends children another's feet that they may come, and another's heart that they may believe, so, too, she lends them another's ears, that they may hear, and another's mind, that through others they may be taught. And therefore, as they are to be baptized, on the same grounds they are to be instructed. Reply Obj. 3: He who answers in the child's stead: "I do believe," does not foretell that the child will believe when it comes to the right age, else he would say: "He will believe"; but in the child's stead he professes the Church's faith which is communicated to that child, the sacrament of which faith is bestowed on it, and to which faith he is bound by another. For there is nothing unfitting in a person being bound by another in things necessary for salvation. In like manner the sponsor, in answering for the child, promises to use his endeavors that the child may believe. This, however, would not be sufficient in the case of adults having the use of reason. _______________________ SECOND ARTICLE [III, Q. 71, Art. 2] Whether Exorcism Should Precede Baptism?

Objection 1: It seems that exorcism should not precede Baptism. For exorcism is ordained against energumens or those who are possessed. But not all are such like. Therefore exorcism should not precede Baptism. Obj. 2: Further, so long as man is a subject of sin, the devil has power over him, according to John 8:34: "Whosoever committeth sin is the servant of sin." But sin is taken away by Baptism. Therefore men should not be exorcized before Baptism. Obj. 3: Further, Holy water was introduced in order to ward off the power of the demons. Therefore exorcism was not needed as a further remedy. On the contrary, Pope Celestine says (Epist. ad Episcop. Galliae): "Whether children or young people approach the sacrament of regeneration, they should not come to the fount of life before the unclean spirit has been expelled from them by the exorcisms and breathings of the clerics."

I answer that, Whoever purposes to do a work wisely, first removes the obstacles to his work; hence it is written (Jer. 4:3): "Break up anew your fallow ground and sow not upon thorns." Now the devil is the enemy of man's salvation, which man acquires by Baptism; and he has a certain power over man from the very fact that the latter is subject to original, or even actual, sin. Consequently it is fitting that before Baptism the demons should be cast out by exorcisms, lest they impede man's salvation. Which expulsion is signified by the (priest) breathing (upon the person to be baptized); while the blessing, with the imposition of hands, bars the way against the return of him who was cast out. Then the salt which is put in the mouth, and the anointing of the nose and ears with spittle, signify the receiving of doctrine, as to the ears; consent thereto as to the nose; and confession thereof, as to the mouth. And the anointing with oil signifies man's ability to fight against the demons.

Reply Obj. 1: The energumens are so-called from "laboring inwardly" under the outward operation of the devil. And though not all that approach Baptism are troubled by him in their bodies, yet all who are not baptized are subject to the power of the demons, at least on account of the guilt of original sin. Reply Obj. 2: The power of the devil in so far as he hinders man from obtaining glory, is expelled from man by the baptismal ablution; but in so far as he hinders man from receiving the sacrament, his power is cast out by the exorcisms. Reply Obj. 3: Holy water is used against the assaults of demons from without. But exorcisms are directed against those assaults of the demons which are from within. Hence those who are exorcized are called energumens, as it were "laboring inwardly." Or we may say that just as Penance is given as a further remedy against sin, because Baptism is not repeated; so Holy Water is given as a further remedy against the assaults of demons, because the baptismal exorcisms are not given a second time. _______________________ THIRD ARTICLE [III, Q. 71, Art. 3] Whether What Is Done in the Exorcism Effects Anything, or Is a Mere Sign?

Objection 1: It seems that what is done in the exorcism does not effect anything, but is a mere sign. For if a child die after the exorcisms, before being baptized, it is not saved. But the effects of what is done in the sacraments are ordained to the salvation of man; hence it is written (Mk. 16:16): "He that believeth and is baptized shall be saved." Therefore what is done in the exorcism effects nothing, but is a mere sign. Obj. 2: Further, nothing is required for a sacrament of the New Law, but that it should be a sign and a cause, as stated above (Q. 62, A. 1). If, therefore, the things done in the exorcism effect anything, it seems that each of them is a sacrament. Obj. 3: Further, just as the exorcism is ordained to Baptism, so if anything be effected in the exorcism, it is ordained to the effect of Baptism. But disposition must needs precede the perfect form: because form is not received save into matter already disposed. It would follow, therefore, that none could obtain the effect of Baptism unless he were previously exorcized; which is clearly false. Therefore what is done in the exorcisms has no effect.