Part IV (Tertia Pars) Part 124 (1/2)
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 G.o.d, addressed to Darda.n.u.s (Ep. clx.x.xvii).
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.”
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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 Pa.s.sion: 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 inst.i.tuted. But some were baptized with Christ's Baptism, before His Pa.s.sion, 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 Pa.s.sion of Christ, by applying its power to man.
Reply Obj. 2: When Christ's Pa.s.sion 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.
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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 inst.i.tuted, 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.