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Objection 1: It seems that Baptism has not an equal effect in all.
For the effect of Baptism is to remove guilt. But in some it takes
away more sins than in others; for in children it takes away only
original sins, whereas in adults it takes away actual sins, in some
many, in others few. Therefore Baptism has not an equal effect in
all.
Objection 2: Further, grace and virtues are bestowed on man by
Baptism. But some, after Baptism, seem to have more grace and more
perfect virtue than others who have been baptized. Therefore Baptism
has not an equal effect in all.
Objection 3: Further, nature is perfected by grace, as matter by
form. But a form is received into matter according to its capacity.
Therefore, since some of the baptized, even children, have greater
capacity for natural gifts than others have, it seems that some receive
greater grace than others.
Objection 4: Further, in Baptism some receive not only spiritual,
but also bodily health; thus Constantine was cleansed in Baptism from
leprosy. But all the infirm do not receive bodily health in Baptism.
Therefore it has not an equal effect in all.
On the contrary, It is written (Eph. 4:5): "One Faith,
one Baptism." But a uniform cause has a uniform effect. Therefore
Baptism has an equal effect in all.
I answer that, The effect of Baptism is twofold, the essential
effect, and the accidental. The essential effect of Baptism is that
for which Baptism was instituted, namely, the begetting of men unto
spiritual life. Therefore, since all children are equally disposed to
Baptism, because they are baptized not in their own faith, but in
that of the Church, they all receive an equal effect in Baptism.
Whereas adults, who approach Baptism in their own faith, are not
equally disposed to Baptism; for some approach thereto with greater,
some with less, devotion. And therefore some receive a greater, some
a smaller share of the grace of newness; just as from the same fire,
he receives more heat who approaches nearest to it, although the fire,
as far as it is concerned, sends forth its heat equally to all.
But the accidental effect of Baptism, is that to which Baptism is
not ordained, but which the Divine power produces miraculously in
Baptism: thus on Rm. 6:6, "that we may serve sin no longer,"
a gloss says: "this is not bestowed in Baptism, save by an ineffable
miracle of the Creator, so that the law of sin, which is in our
members, be absolutely destroyed." And such like effects are not
equally received by all the baptized, even if they approach with equal
devotion: but they are bestowed according to the ordering of Divine
providence.
Reply to Objection 1: The least baptismal grace suffices to blot
out all sins. Wherefore that in some more sins are loosed than in
others is not due to the greater efficacy of Baptism, but to the
condition of the recipient: for in each one it looses whatever it
finds.
Reply to Objection 2: That greater or lesser grace appears in the
baptized, may occur in two ways. First, because one receives greater
grace in Baptism than another, on account of his greater devotion, as
stated above. Secondly, because, though they receive equal grace,
they do not make an equal use of it, but one applies himself more to
advance therein, while another by his negligence baffles grace.
Reply to Objection 3: The various degrees of capacity in men
arise, not from a variety in the mind which is renewed by Baptism
(since all men, being of one species, are of one form), but from
the diversity of bodies. But it is otherwise with the angels, who
differ in species. And therefore gratuitous gifts are bestowed on the
angels according to their diverse capacity for natural gifts, but not
on men.
Reply to Objection 4: Bodily health is not the essential effect of
Baptism, but a miraculous work of Divine providence.
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