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Objection 1: It seems that sinners should be baptized. For it is
written (Zach. 13:1): "In that day there shall be a fountain
open to the House of David, and to the inhabitants of Jerusalem:
for the washing of the sinner and of the unclean woman": and this is
to be understood of the fountain of Baptism. Therefore it seems that
the sacrament of Baptism should be offered even to sinners.
Objection 2: Further, our Lord said (Mt. 9:12): "They
that are in health need not a physician, but they that are ill." But
they that are ill are sinners. Therefore since Baptism is the remedy
of Christ the physician of our souls, it seems that this sacrament
should be offered to sinners.
Objection 3: Further, no assistance should be withdrawn from
sinners. But sinners who have been baptized derive spiritual
assistance from the very character of Baptism, since it is a
disposition to grace. Therefore it seems that the sacrament of
Baptism should be offered to sinners.
On the contrary, Augustine says (Serm. clxix): "He Who
created thee without thee, will not justify thee without thee." But
since a sinner's will is ill-disposed, he does not co-operate with
God. Therefore it is useless to employ Baptism as a means of
justification.
I answer that, A man may be said to be a sinner in two ways.
First, on account of the stain and the debt of punishment incurred in
the past: and on sinners in this sense the sacrament of Baptism should
be conferred, since it is instituted specially for this purpose, that
by it the uncleanness of sin may be washed away, according to Eph.
5:26: "Cleansing it by the laver of water in the word of life."
Secondly, a man may be called a sinner because he wills to sin and
purposes to remain in sin: and on sinners in this sense the sacrament
of Baptism should not be conferred. First, indeed, because by
Baptism men are incorporated in Christ, according to Gal.
3:27: "As many of you as have been baptized in Christ, have put
on Christ." Now so long as a man wills to sin, he cannot be united
to Christ, according to 2 Cor. 6:14: "What participation
hath justice with injustice?" Wherefore Augustine says in his book
on Penance (Serm. cccli) that "no man who has the use of
free-will can begin the new life, except he repent of his former
life." Secondly, because there should be nothing useless in the
works of Christ and of the Church. Now that is useless which does
not reach the end to which it is ordained; and, on the other hand, no
one having the will to sin can, at the same time, be cleansed from
sin, which is the purpose of Baptism; for this would be to combine
two contradictory things. Thirdly, because there should be no
falsehood in the sacramental signs. Now a sign is false if it does not
correspond with the thing signified. But the very fact that a man
presents himself to be cleansed by Baptism, signifies that he prepares
himself for the inward cleansing: while this cannot be the case with
one who purposes to remain in sin. Therefore it is manifest that on
such a man the sacrament of Baptism is not to be conferred.
Reply to Objection 1: The words quoted are to be understood of
those sinners whose will is set on renouncing sin.
Reply to Objection 2: The physician of souls, i.e. Christ,
works in two ways. First, inwardly, by Himself: and thus He
prepares man's will so that it wills good and hates evil. Secondly,
He works through ministers, by the outward application of the
sacraments: and in this way His work consists in perfecting what was
begun outwardly. Therefore the sacrament of Baptism is not to be
conferred save on those in whom there appears some sign of their
interior conversion: just as neither is bodily medicine given to a sick
man, unless he show some sign of life.
Reply to Objection 3: Baptism is the sacrament of faith. Now dead
faith does not suffice for salvation; nor is it the foundation, but
living faith alone, "that worketh by charity" (Gal. 5:6), as
Augustine says (De Fide et oper.). Neither, therefore, can the
sacrament of Baptism give salvation to a man whose will is set on
sinning, and hence expels the form of faith. Moreover, the
impression of the baptismal character cannot dispose a man for grace as
long as he retains the will to sin; for "God compels no man to be
virtuous," as Damascene says (De Fide Orth. ii).
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