When Baptism is received in such wise that there be no obstacle to prevent its action, are there any great effects produced in the soul?
Yes; for it unites man to the Passion of Jesus Christ, the fruits of which enter man's soul. Further, no trace of sin is left in him who is baptized, and there is no obligation of making satisfaction for past sins. By right, all the penalties of the present life are taken away by Baptism; but God leaves these with man until the day of the resurrection in order that he might be likened to Jesus Christ, and might gain much merit and show that He came to receive Baptism not for any good of the present life, but with a view to the attainment of the eternal boons in heaven (LXIX. 1-3).
Does Baptism also produce grace and the virtues in the soul?
Yes, because he who is baptized is united to Jesus Christ as to the head, from Whom all the members participate in the fulness of His grace and virtue; moreover there is received in a special way a grace of light for the, knowledge of the truth, and a grace of the divine fecundity for the production of good works proper to the Christian life (LXIX. 4, 5).
Are these last effects of Baptism also produced in the souls of infants?
Yes, except that these effects are in a state of embryo, as it were, or in a habitual state waiting to manifest themselves actually (LXIX. 6).
Is the opening of the gates of heaven a proper effect of Baptism?
Yes, because no trace of sin is left, and there is no penalty due to sin; for such are the only things that shut the gates of heaven since they were opened by the Passion of our Lord (LXIX. 7).
If an adult who is badly disposed were to receive Baptism, would he receive the above-mentioned effects?
No, he would receive only the character of Baptism; but by reason of this character which remains he can receive all the other effects as soon as he renounces his bad dispositions (LXIX. 9, 10).
Other than the effects proper to Baptism, are there certain effects attaching to the ceremonies of Baptism?
Yes, but they are of an entirely different order, and they are over and above the grace properly so-called of Baptism; they have reference rather to the removal of obstacles which might prevent one from receiving Baptism with all its fruits; and this is the reason why these ceremonies have not the nature of a sacrament but only the nature of a sacramental (LXXI. 3).
Next - The Catechism of the Summa - Tertia Pars - XXVIII. OF THE DIGNITY AND OF THE DUTIES OF THOSE WHO HAVE RECEIVED THE SACRAMENT OF BAPTISM
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