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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.
Objection 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.
Objection 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 (Question 66, Article 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 to Objection 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 to Objection 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 to Objection 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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