Whether Grace and Virtues Are Bestowed on Man by Baptism?
Objection 1: It seems that grace and virtues are not bestowed on man
by Baptism. Because, as stated above (Q. 62, A. 1, ad 1), the
sacraments of the New Law "effect what they signify." But the
baptismal cleansing signifies the cleansing of the soul from guilt,
and not the fashioning of the soul with grace and virtues. Therefore
it seems that grace and virtues are not bestowed on man by Baptism.
Obj. 2: Further, one does not need to receive what one has already
acquired. But some approach Baptism who have already grace and
virtues: thus we read (Acts 10:1, 2): "There was a certain man in
Cesarea, named Cornelius, a centurion of that which is called the
Italian band, a religious man and fearing God"; who, nevertheless,
was afterwards baptized by Peter. Therefore grace and virtues are not
bestowed by Baptism.
Obj. 3: Further, virtue is a habit: which is defined as a "quality
not easily removed, by which one may act easily and pleasurably." But
after Baptism man retains proneness to evil which removes virtue; and
experiences difficulty in doing good, in which the act of virtue
consists. Therefore man does not acquire grace and virtue in Baptism.
_On the contrary,_ The Apostle says (Titus 3:5, 6): "He saved us by
the laver of regeneration," i.e. by Baptism, "and renovation of the
Holy Ghost, Whom He hath poured forth upon us abundantly," i.e. "unto
the remission of sins and the fulness of virtues," as a gloss
expounds. Therefore the grace of the Holy Ghost and the fulness of
virtues are given in Baptism.
_I answer that,_ As Augustine says in the book on Infant Baptism (De
Pecc. Merit. et Remiss. i) "the effect of Baptism is that the
baptized are incorporated in Christ as His members." Now the fulness
of grace and virtues flows from Christ the Head to all His members,
according to John 1:16: "Of His fulness we all have received." Hence
it is clear that man receives grace and virtues in Baptism.
Reply Obj. 1: As the baptismal water by its cleansing signifies the
washing away of guilt, and by its refreshment the remission of
punishment, so by its natural clearness it signifies the splendor of
grace and virtues.
Reply Obj. 2: As stated above (A. 1, ad 2; Q. 68, A. 2) man receives
the forgiveness of sins before Baptism in so far as he has Baptism of
desire, explicitly or implicitly; and yet when he actually receives
Baptism, he receives a fuller remission, as to the remission of the
entire punishment. So also before Baptism Cornelius and others like
him receive grace and virtues through their faith in Christ and their
desire for Baptism, implicit or explicit: but afterwards when
baptized, they receive a yet greater fulness of grace and virtues.
Hence in Ps. 22:2, "He hath brought me up on the water of
refreshment," a gloss says: "He has brought us up by an increase of
virtue and good deeds in Baptism."
Reply Obj. 3: Difficulty in doing good and proneness to evil are in
the baptized, not through their lacking the habits of the virtues,
but through concupiscence which is not taken away in Baptism. But
just as concupiscence is diminished by Baptism, so as not to enslave
us, so also are both the aforesaid defects diminished, so that man be
not overcome by them.
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