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 instituted, 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.
But the accidental effect of Baptism, is that to which Baptism is not
ordained, but which the Divine power produces miraculously in
Baptism: thus on Rom. 6:6, "that we may serve sin no longer," a gloss
says: "this is not bestowed in Baptism, save by an ineffable miracle
of the Creator, so that the law of sin, which is in our members, be
absolutely destroyed." And such like effects are not equally received
by all the baptized, even if they approach with equal devotion: but
they are bestowed according to the ordering of Divine providence.
Reply Obj. 1: The least baptismal grace suffices to blot out all
sins. Wherefore that in some more sins are loosed than in others is
not due to the greater efficacy of Baptism, but to the condition of
the recipient: for in each one it looses whatever it finds.
Reply Obj. 2: That greater or lesser grace appears in the baptized,
may occur in two ways. First, because one receives greater grace in
Baptism than another, on account of his greater devotion, as stated
above. Secondly, because, though they receive equal grace, they do
not make an equal use of it, but one applies himself more to advance
therein, while another by his negligence baffles grace.
Reply Obj. 3: The various degrees of capacity in men arise, not from
a variety in the mind which is renewed by Baptism (since all men,
being of one species, are of one form), but from the diversity of
bodies. But it is otherwise with the angels, who differ in species.
And therefore gratuitous gifts are bestowed on the angels according
to their diverse capacity for natural gifts, but not on men.
Reply Obj. 4: Bodily health is not the essential effect of Baptism,
but a miraculous work of Divine providence.
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