Part IV (Tertia Pars) Part 125 (1/2)

_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 G.o.d, 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 pa.s.ses 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.

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QUESTION 70

OF CIRc.u.mCISION (In Four Articles)

We have now to consider things that are preparatory to Baptism: and (1) that which preceded Baptism, viz. Circ.u.mcision, (2) those which accompany Baptism, viz. Catechism and Exorcism.

Concerning the first there are four points of inquiry:

(1) Whether circ.u.mcision was a preparation for, and a figure of, Baptism?

(2) Its inst.i.tution;

(3) Its rite;

(4) Its effect.

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FIRST ARTICLE [III, Q. 70, Art. 1]

Whether Circ.u.mcision Was a Preparation For, and a Figure of Baptism?

Objection 1: It seems that circ.u.mcision was not a preparation for, and a figure of Baptism. For every figure has some likeness to that which it foreshadows. But circ.u.mcision 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 circ.u.mcision. Therefore the protecting pillar of a cloud, and the crossing of the Red Sea, rather than circ.u.mcision, 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 circ.u.mcision was a preparation for, and a figure of Christ's Baptism, it seems that John's baptism was superfluous: which is unseemly.

Therefore circ.u.mcision was not a preparation for, and a figure of Baptism.

_On the contrary,_ The Apostle says (Col. 2:11, 12): ”You are circ.u.mcised with circ.u.mcision, not made by hand in despoiling the body of the flesh, but in the circ.u.mcision 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 circ.u.mcision was a protestation of faith; wherefore by circ.u.mcision also men of old were aggregated to the body of the faithful. Consequently, it is manifest that circ.u.mcision 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: Circ.u.mcision was like Baptism as to the spiritual effect of the latter. For just as circ.u.mcision 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 circ.u.mcision; so that these two things were figures but not sacraments. But circ.u.mcision 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 circ.u.mcision.

Reply Obj. 3: John's baptism was a preparation for Christ's as to the act done: but circ.u.mcision, as to the profession of faith, which is required in Baptism, as stated above.

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