Whether Baptism Should Take Away the Penalties of Sin That Belong to
This Life?
Objection 1: It seems that Baptism should take away the penalties of
sin that belong to this life. For as the Apostle says (Rom. 5:15),
the gift of Christ is farther-reaching than the sin of Adam. But
through Adam's sin, as the Apostle says (Rom. 5:12), "death entered
into this world," and, consequently, all the other penalties of the
present life. Much more, therefore, should man be freed from the
penalties of the present life, by the gift of Christ which is
received in Baptism.
Obj. 2: Further, Baptism takes away the guilt of both original and
actual sin. Now it takes away the guilt of actual sin in such a way
as to free man from all debt of punishment resulting therefrom.
Therefore it also frees man from the penalties of the present life,
which are a punishment of original sin.
Obj. 3: Further, if the cause be removed, the effect is removed. But
the cause of these penalties is original sin, which is taken away by
Baptism. Therefore such like penalties should not remain.
_On the contrary,_ on Rom. 6:6, "that the body of sin may be
destroyed," a gloss says: "The effect of Baptism is that the old man
is crucified, and the body of sin destroyed, not as though the living
flesh of man were delivered by the destruction of that concupiscence
with which it has been bespattered from its birth; but that it may
not hurt him, when dead, though it was in him when he was born."
Therefore for the same reason neither are the other penalties taken
away by Baptism.
_I answer that,_ Baptism has the power to take away the penalties of
the present life yet it does not take them away during the present
life, but by its power they will be taken away from the just in the
resurrection when "this mortal hath put on immortality" (1 Cor.
15:54). And this is reasonable. First, because, by Baptism, man is
incorporated in Christ, and is made His member, as stated above (A.
3; Q. 68, A. 5). Consequently it is fitting that what takes place in
the Head should take place also in the member incorporated. Now, from
the very beginning of His conception Christ was "full of grace and
truth," yet He had a passible body, which through His Passion and
death was raised up to a life of glory. Wherefore a Christian
receives grace in Baptism, as to his soul; but he retains a passible
body, so that he may suffer for Christ therein: yet at length he will
be raised up to a life of impassibility. Hence the Apostle says (Rom.
8:11): "He that raised up Jesus Christ from the dead, shall quicken
also our [Vulg.: 'your'] mortal bodies, because of His Spirit that
dwelleth in us [Vulg.: 'you']": and further on in the same chapter
(Rom. 8:17): "Heirs indeed of God, and joint heirs with Christ: yet
so, if we suffer with Him, that we may be also glorified with Him."
Secondly, this is suitable for our spiritual training: namely, in
order that, by fighting against concupiscence and other defects to
which he is subject, man may receive the crown of victory. Wherefore
on Rom. 6:6, "that the body of sin may be destroyed," a gloss says:
"If a man after Baptism live in the flesh, he has concupiscence to
fight against, and to conquer by God's help." In sign of which it is
written (Judges 3:1, 2): "These are the nations which the Lord left,
that by them He might instruct Israel . . . that afterwards their
children might learn to fight with their enemies, and to be trained
up to war."
Thirdly, this was suitable, lest men might seek to be baptized for
the sake of impassibility in the present life, and not for the sake
of the glory of life eternal. Wherefore the Apostle says (1 Cor.
15:19): "If in this life only we have hope in Christ, we are of all
men most miserable."
Reply Obj. 1: As a gloss says on Rom. 6:6, "that we may serve sin no
longer--Like a man who, having captured a redoubtable enemy, slays
him not forthwith, but suffers him to live for a little time in shame
and suffering; so did Christ first of all fetter our punishment, but
at a future time He will destroy it."
Reply Obj. 2: As the gloss says on the same passage (cf. ad 1), "the
punishment of sin is twofold, the punishment of hell, and temporal
punishment. Christ entirely abolished the punishment of hell, so that
those who are baptized and truly repent, should not be subject to it.
He did not, however, altogether abolish temporal punishment yet
awhile; for hunger, thirst, and death still remain. But He overthrew
its kingdom and power" in the sense that man should no longer be in
fear of them: "and at length He will altogether exterminate it at the
last day."
Reply Obj. 3: As we stated in the Second Part (I-II, Q. 81, A. 1; Q.
82, A. 1, ad 2), original sin spread in this way, that at first the
person infected the nature, and afterwards the nature infected the
person. Whereas Christ in reverse order at first repairs what regards
the person, and afterwards will simultaneously repair what pertains
to the nature in all men. Consequently by Baptism He takes away from
man forthwith the guilt of original sin and the punishment of being
deprived of the heavenly vision. But the penalties of the present
life, such as death, hunger, thirst, and the like, pertain to the
nature, from the principles of which they arise, inasmuch as it is
deprived of original justice. Therefore these defects will not be
taken away until the ultimate restoration of nature through the
glorious resurrection.
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