Part IV (Tertia Pars) Part 120 (1/2)
Therefore it is useless to employ Baptism as a means of justification.
_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 inst.i.tuted 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 partic.i.p.ation 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 ”G.o.d compels no man to be virtuous,” as Damascene says (De Fide Orth. ii).
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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 G.o.d'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, G.o.d 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 G.o.d 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 G.o.d by works of penance.
_On the contrary,_ Ambrose commenting on Rom. 11:29: ”The gifts and the calling of G.o.d are without repentance,” says: ”The grace of G.o.d 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 Pa.s.sion 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.
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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 circ.u.mstances should be taken into account and deplored.” Now, as Ambrose says on Rom. 11:29, ”the grace of G.o.d requires neither sighs nor groans in Baptism.” Therefore confession of sins should not be required of those who are going to be baptized.