Thomas Aquinas, Summa Theologiae

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.

Articulus 8

Argumentum 1

Ad octavum sic proceditur. Videtur quod baptismus non habeat in omnibus aequalem effectum. Effectus enim baptismi est remotio culpae. Sed in quibusdam plura peccata tollit quam in aliis, nam in pueris tollit solum peccatum originale; in adultis autem etiam actualia, in quibusdam plura, in quibusdam vero pauciora.

Non ergo aequalem effectum habet baptismus in omnibus.

Argumentum 2

Praeterea, per baptismum conferuntur homini gratia et virtutes.

Sed quidam post baptismum videntur habere maiorem gratiam et perfectiorem virtutem quam alii baptizati.

Non ergo baptismus habet aequalem effectum in omnibus.

Argumentum 3

Praeterea, natura perficitur per gratiam sicut materia per formam.

Sed forma recipitur in materia secundum eius capacitatem.

Cum ergo in quibusdam baptizatis, etiam pueris, sit maior capacitas naturalium quam in aliis, videtur quod quidam maiorem gratiam consequantur quam alii.

Argumentum 4

Praeterea, quidam in baptismo consequuntur non solum spiritualem salutem, sed etiam corporalem, sicut patet de Constantino, qui in baptismo mundatus est a lepra. Non autem omnes infirmi corporalem salutem consequuntur in baptismo.

Ergo non habet aequalem effectum in omnibus.

Sed Contra

Sed contra est quod dicitur Ephes. IV, una fides, unum baptisma.

Uniformis autem causae est uniformis effectus.

Ergo baptismus habet aequalem effectum in omnibus.

Corpus

Respondeo dicendum quod duplex est effectus baptismi, unus per se, et alius per accidens. Per se quidem effectus baptismi est id ad quod baptismus est institutus, scilicet ad generandum homines in spiritualem vitam. Unde, quia omnes pueri aequaliter se habent ad baptismum, quia non in fide propria, sed in fide ecclesiae baptizantur, omnes aequalem effectum percipiunt in baptismo.

Adulti vero, qui per propriam fidem ad baptismum accedunt, non aequaliter se habent ad baptismum, quidam enim cum maiori, quidam cum minori devotione ad baptismum accedunt. Et ideo quidam plus, quidam minus de gratia novitatis accipiunt, sicut etiam ab eodem igne accipit plus caloris qui plus ei appropinquat, licet ignis, quantum est de se, aequaliter ad omnes suum calorem effundat. Effectus autem baptismi per accidens est ad quem baptismus non est ordinatus, sed divina virtus hoc in baptismo miraculose operatur, sicut super illud Rom. VI, ut ultra non serviamus peccato, dicit Glossa, non hoc praestatur in baptismo, nisi forte miraculo ineffabili creatoris, ut lex peccati, quae est in membris, prorsus extinguatur.

Et tales effectus non aequaliter suscipiuntur ab omnibus baptizatis, etiam si cum aequali devotione accedant, sed dispensantur huiusmodi effectus secundum ordinem providentiae divinae.

Ad 1

Ad primum ergo dicendum quod minima gratia baptismalis sufficiens est ad delendum cuncta peccata. Unde hoc non est propter maiorem efficaciam baptismi quod in quibusdam plura, in quibusdam pauciora peccata solvit, sed propter conditionem subiecti, quia in quolibet solvit quodcumque invenerit.

Ad 2

Ad secundum dicendum quod hoc quod in baptizatis maior vel minor gratia apparet, potest dupliciter contingere. Uno modo, quia unus in baptismo percipit maiorem gratiam quam alius propter maiorem devotionem, ut dictum est.

Alio modo quia, etiam si aequalem gratiam percipiant, non aequaliter ea utuntur, sed unus studiosius in ea proficit, alius per negligentiam gratiae dei deest.

Ad 3

Ad tertium dicendum quod diversa capacitas in hominibus non est ex diversitate mentis, quae per baptismum renovatur, cum omnes homines, eiusdem speciei existentes, in forma conveniant, sed ex diversa dispositione corporum. Secus autem est in Angelis, qui differunt specie. Et ideo Angelis dantur dona gratuita secundum diversam capacitatem naturalium, non autem hominibus.

Ad 4

Ad quartum dicendum quod sanitas corporalis non est per se effectus baptismi, sed est quoddam miraculosum opus providentiae divinae.