Thomas Aquinas, Summa Theologiae

Objection 1: It seems that insincerity does not hinder the effect of Baptism. For the Apostle says (Gal. 3:27): "As many of you as have been baptized in Christ Jesus, have put on Christ." But all that receive the Baptism of Christ, are baptized in Christ. Therefore they all put on Christ: and this is to receive the effect of Baptism. Consequently insincerity does not hinder the effect of Baptism.

Objection 2: Further, the Divine power which can change man's will to that which is better, works in Baptism. But the effect of the efficient cause cannot be hindered by that which can be removed by that cause. Therefore insincerity cannot hinder the effect of Baptism.

Objection 3: Further, the effect of Baptism is grace, to which sin is in opposition. But many other sins are more grievous than insincerity, which are not said to hinder the effect of Baptism. Therefore neither does insincerity.

On the contrary, It is written (Wis. 1:5): "The Holy Spirit of discipline will flee from the deceitful." But the effect of Baptism is from the Holy Ghost. Therefore insincerity hinders the effect of Baptism.

I answer that, As Damascene says (De Fide Orth. ii), "God does not compel man to be righteous." Consequently in order that a man be justified by Baptism, his will must needs embrace both Baptism and the baptismal effect. Now, a man is said to be insincere by reason of his will being in contradiction with either Baptism or its effect. For, according to Augustine (De Bapt. cont. Donat. vii), a man is said to be insincere, in four ways: first, because he does not believe, whereas Baptism is the sacrament of Faith; secondly, through scorning the sacrament itself; thirdly, through observing a rite which differs from that prescribed by the Church in conferring the sacrament; fourthly, through approaching the sacrament without devotion. Wherefore it is manifest that insincerity hinders the effect of Baptism.

Reply to Objection 1: "To be baptized in Christ," may be taken in two ways. First, "in Christ," i.e. "in conformity with Christ." And thus whoever is baptized in Christ so as to be conformed to Him by Faith and Charity, puts on Christ by grace. Secondly, a man is said to be baptized in Christ, in so far as he receives Christ's sacrament. And thus all put on Christ, through being configured to Him by the character, but not through being conformed to Him by grace.

Reply to Objection 2: When God changes man's will from evil to good, man does not approach with insincerity. But God does not always do this. Nor is this the purpose of the sacrament, that an insincere man be made sincere; but that he who comes in sincerity, be justified.

Reply to Objection 3: A man is said to be insincere who makes a show of willing what he wills not. Now whoever approaches Baptism, by that very fact makes a show of having right faith in Christ, of veneration for this sacrament, and of wishing to conform to the Church, and to renounce sin. Consequently, to whatever sin a man wishes to cleave, if he approach Baptism, he approaches insincerely, which is the same as to approach without devotion. But this must be understood of mortal sin, which is in opposition to grace: but not of venial sin. Consequently, here insincerity includes, in a way, every sin.

Articulus 9

Argumentum 1

Ad nonum sic proceditur. Videtur quod fictio non impediat effectum baptismi.

Dicit enim apostolus, Galat. III, quicumque in christo baptizati estis, christum induistis.

Sed omnes qui baptismum christi suscipiunt, baptizantur in christo.

Ergo omnes induunt christum. Quod est percipere baptismi effectum.

Et ita fictio non impedit baptismi effectum.

Argumentum 2

Praeterea, in baptismo operatur virtus divina, quae potest voluntatem hominis mutare in bonum. Sed effectus causae agentis non potest impediri per id quod ab illa causa potest auferri.

Ergo fictio non potest impedire baptismi effectum.

Argumentum 3

Praeterea, baptismi effectus est gratia, cui peccatum opponitur.

Sed multa sunt alia peccata graviora quam fictio, de quibus non dicitur quod effectum baptismi impediant.

Ergo neque fictio impedit effectum baptismi.

Sed Contra

Sed contra est quod dicitur Sap. I, spiritus sanctus disciplinae effugiet fictum.

Sed effectus baptismi est a spiritu sancto.

Ergo fictio impedit effectum baptismi.

Corpus

Respondeo dicendum quod, sicut Damascenus dicit, deus non cogit hominem ad iustitiam.

Et ideo ad hoc quod aliquis iustificetur per baptismum, requiritur quod voluntas hominis amplectatur et baptismum et baptismi effectum. Dicitur autem aliquis fictus per hoc quod voluntas eius contradicit vel baptismo, vel eius effectui.

Nam secundum Augustinum, quatuor modis dicitur aliquis fictus, uno modo, ille qui non credit, cum tamen baptismus sit fidei sacramentum; alio modo, per hoc quod contemnit ipsum sacramentum; tertio modo, per hoc quod aliter celebrat sacramentum, non servans ritum ecclesiae; quarto, per hoc quod aliquis indevote accedit.

Unde manifestum est quod fictio impedit effectum baptismi.

Ad 1

Ad primum ergo dicendum quod baptizari in christo potest intelligi dupliciter. Uno modo, in christo, idest, in christi conformitate. Et sic quicumque baptizantur in christo conformati ei per fidem et caritatem, induunt christum per gratiam. Alio modo dicuntur aliqui baptizari in christo, inquantum accipiunt christi sacramentum. Et sic omnes induunt christum per configurationem characteris, non autem per conformitatem gratiae.

Ad 2

Ad secundum dicendum quod, quando deus voluntatem hominis de malo in bonum mutat, tunc homo non accedit fictus. Sed non semper hoc deus facit. Nec ad hoc sacramentum ordinatur, ut de ficto fiat aliquis non fictus, sed ut non fictus aliquis accedens iustificetur.

Ad 3

Ad tertium dicendum quod fictus dicitur aliquis ex eo quod demonstrat se aliquid velle quod non vult. Quicumque autem accedit ad baptismum, ex hoc ipso ostendit se rectam fidem christi habere, et hoc sacramentum venerari, et velle se ecclesiae conformare, et velle a peccato recedere. Unde cuicumque peccato vult homo inhaerere, si ad baptismum accedit, fictus accedit, quod est indevote accedere. Sed hoc intelligendum est de peccato mortali, quod gratiae contrariatur, non autem de peccato veniali.

Unde fictio hic quodammodo includit omne peccatum.