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Objection 1: It seems that not all are bound to receive Baptism.
For Christ did not narrow man's road to salvation. But before
Christ's coming men could be saved without Baptism: therefore also
after Christ's coming.
Objection 2: Further, Baptism seems to have been instituted
principally as a remedy for original sin. Now, since a man who is
baptized is without original sin, it seems that he cannot transmit it
to his children. Therefore it seems that the children of those who
have been baptized, should not themselves be baptized.
Objection 3: Further, Baptism is given in order that a man may,
through grace, be cleansed from sin. But those who are sanctified in
the womb, obtain this without Baptism. Therefore they are not bound
to receive Baptism.
On the contrary, It is written (Jn. 3:5): "Unless a man be
born again of water and the Holy Ghost, he cannot enter into the
kingdom of God." Again it is stated in De Eccl. Dogm. xli,
that "we believe the way of salvation to be open to those only who are
baptized."
I answer that, Men are bound to that without which they cannot obtain
salvation. Now it is manifest that no one can obtain salvation but
through Christ; wherefore the Apostle says (Rm. 5:18): "As
by the offense of one unto all men unto condemnation; so also by the
justice of one, unto all men unto justification of life." But for
this end is Baptism conferred on a man, that being regenerated
thereby, he may be incorporated in Christ, by becoming His member:
wherefore it is written (Gal. 3:27): "As many of you as have
been baptized in Christ, have put on Christ." Consequently it is
manifest that all are bound to be baptized: and that without Baptism
there is no salvation for men.
Reply to Objection 1: At no time, not even before the coming of
Christ, could men be saved unless they became members of Christ:
because, as it is written (Acts 4:12), "there is no other name
under heaven given to men, whereby we must be saved." But before
Christ's coming, men were incorporated in Christ by faith in His
future coming: of which faith circumcision was the "seal," as the
Apostle calls it (Rm. 4:11): whereas before circumcision was
instituted, men were incorporated in Christ by "faith alone," as
Gregory says (Moral. iv), together with the offering of
sacrifices, by means of which the Fathers of old made profession of
their faith. Again, since Christ's coming, men are incorporated in
Christ by faith; according to Eph. 3:17: "That Christ may
dwell by faith in your hearts." But faith in a thing already present
is manifested by a sign different from that by which it was manifested
when that thing was yet in the future: just as we use other parts of
the verb, to signify the present, the past, and the future.
Consequently although the sacrament itself of Baptism was not always
necessary for salvation, yet faith, of which Baptism is the
sacrament, was always necessary.
Reply to Objection 2: As we have stated in the FS, Question
81, Article 3, ad 2, those who are baptized are renewed in
spirit by Baptism, while their body remains subject to the oldness of
sin, according to Rm. 8:10: "The body, indeed, is dead
because of sin, but the spirit liveth because of justification."
Wherefore Augustine (Contra Julian. vi) proves that "not
everything that is in man is baptized." Now it is manifest that in
carnal generation man does not beget in respect of his soul, but in
respect of his body. Consequently the children of those who are
baptized are born with original sin; wherefore they need to be
baptized.
Reply to Objection 3: Those who are sanctified in the womb,
receive indeed grace which cleanses them from original sin, but they do
not therefore receive the character, by which they are conformed to
Christ. Consequently, if any were to be sanctified in the womb now,
they would need to be baptized, in order to be conformed to Christ's
other members by receiving the character.
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