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Objection 1: It seems that Baptism should take away the penalties
of sin that belong to this life. For as the Apostle says (Rm.
5:15), the gift of Christ is farther-reaching than the sin of
Adam. But through Adam's sin, as the Apostle says (Rm.
5:12), "death entered into this world," and, consequently,
all the other penalties of the present life. Much more, therefore,
should man be freed from the penalties of the present life, by the gift
of Christ which is received in Baptism.
Objection 2: Further, Baptism takes away the guilt of both
original and actual sin. Now it takes away the guilt of actual sin in
such a way as to free man from all debt of punishment resulting
therefrom. Therefore it also frees man from the penalties of the
present life, which are a punishment of original sin.
Objection 3: Further, if the cause be removed, the effect is
removed. But the cause of these penalties is original sin, which is
taken away by Baptism. Therefore such like penalties should not
remain.
On the contrary, on Rm. 6:6, "that the body of sin may be
destroyed," a gloss says: "The effect of Baptism is that the old
man is crucified, and the body of sin destroyed, not as though the
living flesh of man were delivered by the destruction of that
concupiscence with which it has been bespattered from its birth; but
that it may not hurt him, when dead, though it was in him when he was
born." Therefore for the same reason neither are the other penalties
taken away by Baptism.
I answer that, Baptism has the power to take away the penalties of
the present life yet it does not take them away during the present
life, but by its power they will be taken away from the just in the
resurrection when "this mortal hath put on immortality" (1 Cor.
15:54). And this is reasonable. First, because, by
Baptism, man is incorporated in Christ, and is made His member, as
stated above (Article 3; Question 68, Article 5).
Consequently it is fitting that what takes place in the Head should
take place also in the member incorporated. Now, from the very
beginning of His conception Christ was "full of grace and truth,"
yet He had a passible body, which through His Passion and death was
raised up to a life of glory. Wherefore a Christian receives grace in
Baptism, as to his soul; but he retains a passible body, so that he
may suffer for Christ therein: yet at length he will be raised up to a
life of impassibility. Hence the Apostle says (Rm. 8:11):
"He that raised up Jesus Christ from the dead, shall quicken also
our mortal bodies, because of His Spirit that dwelleth in us ": and
further on in the same chapter (Rm. 8:17): "Heirs indeed of
God, and joint heirs with Christ: yet so, if we suffer with Him,
that we may be also glorified with Him."
Secondly, this is suitable for our spiritual training: namely, in
order that, by fighting against concupiscence and other defects to
which he is subject, man may receive the crown of victory. Wherefore
on Rm. 6:6, "that the body of sin may be destroyed," a gloss
says: "If a man after Baptism live in the flesh, he has
concupiscence to fight against, and to conquer by God's help." In
sign of which it is written (Judges 3:1,2): "These are the
nations which the Lord left, that by them He might instruct Israel
. . . that afterwards their children might learn to fight with their
enemies, and to be trained up to war."
Thirdly, this was suitable, lest men might seek to be baptized for
the sake of impassibility in the present life, and not for the sake of
the glory of life eternal. Wherefore the Apostle says (1 Cor.
15:19): "If in this life only we have hope in Christ, we are
of all men most miserable."
Reply to Objection 1: As a gloss says on Rm. 6:6, "that we
may serve sin no longer---Like a man who, having captured a
redoubtable enemy, slays him not forthwith, but suffers him to live
for a little time in shame and suffering; so did Christ first of all
fetter our punishment, but at a future time He will destroy it."
Reply to Objection 2: As the gloss says on the same passage (cf.
ad 1), "the punishment of sin is twofold, the punishment of hell,
and temporal punishment. Christ entirely abolished the punishment of
hell, so that those who are baptized and truly repent, should not be
subject to it. He did not, however, altogether abolish temporal
punishment yet awhile; for hunger, thirst, and death still remain.
But He overthrew its kingdom and power" in the sense that man should
no longer be in fear of them: "and at length He will altogether
exterminate it at the last day."
Reply to Objection 3: As we stated in the FS, Question 81,
Article 1; FS, Question 82, Article 1, ad 2 original sin
spread in this way, that at first the person infected the nature, and
afterwards the nature infected the person. Whereas Christ in reverse
order at first repairs what regards the person, and afterwards will
simultaneously repair what pertains to the nature in all men.
Consequently by Baptism He takes away from man forthwith the guilt of
original sin and the punishment of being deprived of the heavenly
vision. But the penalties of the present life, such as death,
hunger, thirst, and the like, pertain to the nature, from the
principles of which they arise, inasmuch as it is deprived of original
justice. Therefore these defects will not be taken away until the
ultimate restoration of nature through the glorious resurrection.
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