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Objection 1: It seems that man is not freed by Baptism from all
debt of punishment due to sin. For the Apostle says (Rm.
13:1): "Those things that are of God are well ordered ." But
guilt is not set in order save by punishment, as Augustine says
(Ep. cxl). Therefore Baptism does not take away the debt of
punishment due to sins already committed.
Objection 2: Further, the effect of a sacrament has a certain
likeness to the sacrament itself; since the sacraments of the New Law
"effect what they signify," as stated above (Question 62,
Article 1, ad 1). But the washing of Baptism has indeed a
certain likeness with the cleansing from the stain of sin, but none,
seemingly, with the remission of the debt of punishment. Therefore
the debt of punishment is not taken away by Baptism.
Objection 3: Further, when the debt of punishment has been
remitted, a man no longer deserves to be punished, and so it would be
unjust to punish him. If, therefore, the debt of punishment be
remitted by Baptism, it would be unjust, after Baptism, to hang a
thief who had committed murder before. Consequently the severity of
human legislation would be relaxed on account of Baptism; which is
undesirable. Therefore Baptism does not remit the debt of
punishment.
On the contrary, Ambrose, commenting on Rm. 11:29, "The
gifts and the calling of God ate without repentance," says: "The
grace of God in Baptism remits all, gratis."
I answer that, As stated above (Question 49, Article 3, ad
2; Question 68, Articles 1,4,5) by Baptism a man is
incorporated in the Passion and death of Christ, according to Rm.
6:8: "If we be dead with Christ, we believe that we shall live
also together with Christ." Hence it is clear that the Passion of
Christ is communicated to every baptized person, so that he is healed
just as if he himself had suffered and died. Now Christ's Passion,
as stated above (Question 68, Article 5), is a sufficient
satisfaction for all the sins of all men. Consequently he who is
baptized, is freed from the debt of all punishment due to him for his
sins, just as if he himself had offered sufficient satisfaction for all
his sins.
Reply to Objection 1: Since the pains of Christ's Passion are
communicated to the person baptized, inasmuch as he is made a member of
Christ, just as if he himself had borne those pains, his sins are set
in order by the pains of Christ's Passion.
Reply to Objection 2: Water not only cleanses but also refreshes.
And thus by refreshing it signifies the remission of the debt of
punishment, just as by cleansing it signifies the washing away of
guilt.
Reply to Objection 3: In punishments inflicted by a human
tribunal, we have to consider not only what punishment a man deserves
in respect of God, but also to what extent he is indebted to men who
are hurt and scandalized by another's sin. Consequently, although a
murderer is freed by Baptism from his debt of punishment in respect of
God, he remains, nevertheless, in debt to men; and it is right that
they should be edified at his punishment, since they were scandalized
at his sin. But the sovereign may remit the penalty to such like out
of kindness.
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