Chapter — Prümmer, Manuale Theologiae Moralis
Chapter III. On The Effects Of Baptism
106. Preliminary note. Here the effects of baptism of water, or of the sacrament of baptism, are treated. Discussion of the effects of baptism of desire (flaminis) and of blood will return in the following chapter. Meanwhile, these things are to be noted: 1. neither imprints a character, since neither is a sacrament; 2. both produce sanctifying grace, since each is an act of perfect charity, either formal or objective; 3. baptism of blood is accustomed to remit venial guilt also and temporal punishment; but baptism of desire does not always remit all venial guilt and temporal punishment, namely, when the act of charity elicited is not sufficiently intense. For just as the habit of charity can coexist with venial guilt and temporal punishment, so also can an act of charity.
107. Baptism of water produces six effects by divine law and one effect by ecclesiastical law. The effects of divine law are: 1. an indelible character; 2. the remission of every sin; 3. the remission of every punishment; 4. the infusion of sanctifying grace, the virtues, and the gifts; 5. sacramental grace; 6. incorporation into the Church. The effect of ecclesiastical law, however, is the spiritual kinship arising between the baptized person on the one part, and the baptizer and sponsor on the other part. We say nothing further here concerning this effect of spiritual kinship, referring this matter to the treatise on matrimony, n. 836 sqq. All the effects of divine law are founded upon one principal effect, namely, upon the spiritual regeneration accomplished through baptism. "Baptism is a certain spiritual regeneration, insofar, namely, as someone dies to the old life and begins to lead a new life."87 This new life indeed entails:
87 S. theol. 3, q. 66, a. 9.
108. 1. The baptismal character, that is, an indelible sign giving the capacity to receive the other sacraments, to live in a Christian manner, and especially to believe the mystery of the Most Holy Trinity, in whose explicit name baptism was conferred. This character is imprinted in every valid baptism of water, even if grace is not given because of an existing obstacle.
109. 2. The remission of every sin, both original and actual. Hence St. Augustine88 teaches: "Holy baptism utterly destroys all offenses, both original and personal; things said, done, and thought; things known and unknown; all are forgiven." And St. Basil89 says, beautifully and distinctly: "Baptism is the price of redemption for captives, the forgiveness of debts, the death of sin, the regeneration of the soul, a shining garment, a seal that can be broken by no effort, a vehicle to heaven, a procurer of the kingdom, a gift of adoption." The Council of Trent, however, defines against the Protestants: "If anyone denies that, through the grace of our Lord Jesus Christ which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away, but says that it is merely erased or not imputed, let him be anathema. For in those reborn God hates nothing."90 Similar things are found in the Second Council of Lyons, and in the Councils of Vienne and Florence.91 Therefore, a baptized infant dying before attaining the use of reason immediately flies to heaven, since original sin has been perfectly taken away through baptism and no actual sins are present. But when an adult receives baptism, neither original sin nor his personal sins are taken away unless he elicits at least an act of attrition concerning his personal mortal sins. For personal sin, which is a voluntary and disordered aversion from God, cannot be remitted unless the man destroys that aversion; this is done through contrition, or at least through attrition. Therefore, if such attrition is lacking, baptism cannot take away any sin, either original or personal, but the sacrament will remain unformed until attrition or contrition supervenes.
88 De symb. ad catech., c. 10 (Migne, Patr. lat. 40, 659).
89 Hom. in s. Bapt., n. 5 (Migne, Patr. graec. 31, 433).
90 Sess. 5, can. 5 (Denz., n. 792).
110. 3. The remission of every punishment, whether eternal or temporal. Eternal punishment is remitted in every justification together with mortal guilt. Through baptism worthily received, however, temporal punishment also is remitted. For St. Thomas92 says excellently: "The Passion of Christ operates in baptism by way of a certain generation, which requires that a man die entirely to his former life in order that he may receive a new life. And therefore the whole debt of punishment, which pertains to the oldness of the former life, is taken away in baptism. But in the other sacraments the power of the Passion of Christ operates by way of healing, as in penance. Healing, however, does not require that all remnants of the infirmity be taken away immediately. And the same reasoning applies in the other sacraments." This total remission of every guilt and punishment through baptism was both called by the ancient theologians "the opening of the gate of the heavenly kingdom,"93 and is signified in the discipline of the Church by the fact that in the baptism of adults no salutary penance to be fulfilled is imposed, as, for example, is done after sacramental confession has been made. It is evident of itself, however, that the punishment of sin is not remitted through baptism if, because of an obstacle, the guilt itself is not remitted.94
92 In ep. ad Rom., c. 11, lect. 4.
93 Cf. S. theol. 3, q. 69, a. 7.
94 Cf. Cat. Rom. P. 2, c. 2, q. 33.
111. 4. The infusion of sanctifying grace, the virtues, and the gifts. It is of faith that sanctifying grace is infused through baptism, as is evident from the canon of the Council of Trent just cited. It is certain that, besides sanctifying grace, all the virtues and gifts of the Holy Spirit are infused.
The Council of Vienne indeed declared: "Because, concerning the effect of baptism in children, certain theological doctors are found to have held contrary opinions, some of them saying that through the power of baptism guilt indeed is remitted in children, but grace is not conferred; while others, on the contrary, assert that both guilt is remitted to them in baptism, and the virtues and informing grace are infused as to habit, although not for that time as to use: We, however, attending to the general efficacy of the death of Christ, which through baptism is applied equally to all the baptized, with the sacred Council approving, have deemed that the second opinion, which says that informing grace and the virtues are conferred in baptism upon children as well as adults, is to be chosen as the more probable and more consonant and harmonious with the sayings of the saints and modern doctors of theology."95 But the Council of Trent declared this doctrine no longer merely as the more probable opinion, but as one to be held: "In justification itself [which also takes place through baptism], together with the remission of sins, man receives all these things simultaneously infused through Jesus Christ, into whom he is ingrafted: faith, hope, charity."96 Although the infused virtues and gifts cannot yet be employed in actual use by an infant, nevertheless they are in him a) as an adornment of the soul, and b) as a disposition toward future acts.97
95 Denz., n. 483.
96 Sess. 6, c. 7 (Denz., n. 800); cf. above I, 472.
97 Cf. Cat. Rom. P. 2, c. 2, q. 39, and S. theol. 3, q. 69, a. 6.
112. 5. Sacramental grace, which seems to be nothing other than habitual grace itself together with a right to special assistance for exercising the faith, leading a truly Christian life, and duly receiving the other sacraments.
113. 6. Incorporation into the Church. Hence St. Bonaventure calls baptism "the seal of Christianity,"98 and St. Thomas says: "The common effect of baptism is the building up of ecclesiastical unity."99 Therefore, whenever anyone is validly baptized, he becomes a member of the true Church of Christ, that is, of the Catholic Church. Therefore, even those who are validly baptized by heretics are and remain members of the Catholic Church until, after attaining the use of reason, they freely consent to heresy. Hence those who abjure heresy are rightly said to return to the bosom of the Church; for they return whence they sinfully departed. Every baptized man, since he is a subject of the Church, is also bound to obey her. Therefore, heretics and schismatics also are subject to ecclesiastical laws. Thus at least per se; for not rarely, per accidens, they are free from punishment and guilt, which strike Catholics who transgress the law, both a) because of their invincible ignorance, and b) because of the benign dispensation of the Church. Thus, for example, Protestants existing in good faith, although erroneous, are not accustomed to sin when they eat meat on Friday, as was said above, I, 185 sqq.
Scholion. On the remnants of original sin. The miseries of this life, such as pains, diseases, death, and so forth, are not taken away through baptism, because a Christian man must be conformed to Christ, with whom, if we suffer, we shall also be glorified.100 After baptism, concupiscence also, or the tinder of sin, remains, which has been left for the contest; but for those who do not consent, not only is it unable to harm, but it even serves those who fight manfully for obtaining a glorious crown.101
98 4, dist. 8, P. 1, a. 1, q. 1.
99 S. theol. 3, q. 39, a. 6 ad 4.
100 Cf. Rom. 8:17 and S. theol. 3, q. 69, a. 3.