Question Two: On the Effects of Baptism

St. Thomas, III, q. 69, and q. 66, a. 9.

130. The effect of the sacrament of Baptism, even in infants, is regeneration and renewal in spiritual life, or birth unto a new supernatural life, by which man is configured to the death and resurrection of Christ, and therefore a) dies to sin, and b) lives to God. This the Scriptures proclaim: the first in Acts II, 38; XXII, 16; I Cor. VI, 9-11; Rom. VI, 3-6; the second in John III, 5-6; Tit. III, 5; Rom. VI, 4-11; and the Fathers celebrate it from the beginning. Whence Baptism:

A. negatively: In all those not placing an obstacle, it removes every sin, and therefore causes

1. the remission of original sin, for which it was principally instituted;

2. the remission of every actual sin, if they have committed any, whether mortal or even venial;

3. the remission of every punishment due to sin, not only eternal but also temporal, so that the baptized person, immediately after death, enters into glory;

4. consequently the opening of the gate of the heavenly kingdom, from which we are impeded by the guilt of fault and of punishment.

It is of faith from the Council of Trent, sess. 5, can. 5, and sess. 6, c. 7 and 14, by which Florence, decree for the Armenians, is confirmed.

But if someone places an obstacle, once the obstacle has been removed through penance, he obtains the aforesaid effects (q. 69, a. 10), so that Penance acts first as removing what prohibits, Baptism first as the cause of grace (ad 2); and therefore, if someone on account of an obstacle has not yet obtained some effect, such as the remission of venial sin, by the power of Baptism it will be remitted afterward, together with the punishment due, when, namely, he retracts the fault, whether in this life, or at least in the first instant after death.

B. positively: To those not placing an obstacle it confers grace, as is of faith from the definition of the Council of Trent, sess. 5, can. 5, and sess. 7, can. 6; but if an obstacle is present, Baptism will confer grace at that moment at which the obstacle is afterward removed through penance:

1. habitual grace making one pleasing, without which, according to faith, remission of sin is not had, as we know from the doctrine concerning justification and grace;

2. all the infused virtues and the gifts of the Holy Spirit, which, according to certain doctrine, are infused together with grace;

3. special sacramental grace, namely, for exercising faith and leading a Christian life, as was said in n. 36;

4. a right to actual graces necessary for this end, to be obtained during life.

C. finally: All who receive validly it consecrates and signs with an indelible character, which must be believed by faith from the Council of Trent, sess. 7, can. 9: thus man is incorporated into Christ and, at least by right and obligation, becomes a disciple of Christ and a member of the Church (n. 66).

This effect is also produced in those who place an obstacle to grace. Moreover, it causes the baptized person to be subject perpetually to the jurisdiction of the Church: thus Trent, sess. 7, de Bapt., can. 8 and 14, and the Code of Law, can. 87.

131. Observation. - Although Baptism does not at once take away the penalities of the present life, nevertheless by its power they lose the nature of punishment, and they will be taken away from the just in the resurrection. Thus St. Thomas, a. 3:

"Baptism has the power of taking away the penalities of the present life; nevertheless it does not take them away in the present life; but by its power they will be taken away from the just in the resurrection... And this reasonably: 1. indeed, because through Baptism man is incorporated into Christ and is made His member... And therefore it is fitting that there be done in the incorporated member that which was done in the head. Now Christ from the beginning of His conception was full of grace and truth; nevertheless He had a passible body, which after suffering and death was raised up to glorious life. Whence also the Christian in Baptism obtains grace as to the soul; nevertheless he has a passible body, in which he can suffer for Christ; but at last he will be raised up to impassible life, as the Apostle says... (Rom. VIII, 11 and 17); 2. this is fitting on account of spiritual exercise, namely, so that man, fighting against concupiscence and other passibilities, may receive the crown of victory... 3. this was fitting, lest men approach Baptism on account of the impassibility of the present life, and not on account of the glory of eternal life... (I Cor. XV, 19)."

132. Corollary: The sacrament of Baptism cannot be repeated; as the Council of Trent defined, sess. 7, De Sacr., can. 9, and De Bapt., can. 11 and 13. St. Thomas shows this by a fourfold reason, q. 66, a. 9:

"1. Because Baptism is a certain spiritual regeneration, insofar, namely, as someone dies to the old life and begins to live a new life... But of one thing there is only one generation. And therefore Baptism cannot be repeated, just as neither can carnal generation...

2. Because we are baptized into the death of Christ, through which we die to sin and rise again in newness of life. But Christ died only once. And therefore Baptism ought not to be repeated...

3. Because Baptism imprints a character which is indelible, and is given with a certain consecration. Whence, just as other consecrations are not repeated in the Church, so neither is Baptism...

4. Because Baptism is given principally against original sin. And therefore, just as original sin is not repeated, so neither is Baptism..."