Whether Baptism Produces Its Effect When the Insincerity Ceases?
Objection 1: It seems that Baptism does not produce its effect, when
the insincerity ceases. For a dead work, which is void of charity,
can never come to life. But he who approaches Baptism insincerely,
receives the sacrament without charity. Therefore it can never come
to life so as to bestow grace.
Obj. 2: Further, insincerity seems to be stronger than Baptism,
because it hinders its effect. But the stronger is not removed by the
weaker. Therefore the sin of insincerity cannot be taken away by
Baptism which has been hindered by insincerity. And thus Baptism will
not receive its full effect, which is the remission of all sins.
Obj. 3: Further, it may happen that a man approach Baptism
insincerely, and afterwards commit a number of sins. And yet these
sins will not be taken away by Baptism; because Baptism washes away
past, not future, sins. Such a Baptism, therefore, will never have
its effect, which is the remission of all sins.
_On the contrary,_ Augustine says (De Bapt. cont. Donat. i): "Then
does Baptism begin to have its salutary effect, when truthful
confession takes the place of that insincerity which hindered sins
from being washed away, so long as the heart persisted in malice and
sacrilege."
_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 God, 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 passes
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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