Summa Th. III EN Qu.68 a.8

Whether faith is required on the part of the one baptized?

Objection: 1. It seems that faith is required on the part of the one baptized. For the sacrament of Baptism was instituted by Christ. But Christ, in giving the form of Baptism, makes faith to precede Baptism (Mc 16,16): "He that believeth and is baptized, shall be saved." Therefore it seems that without faith there can be no sacrament of Baptism.
2. Further, nothing useless is done in the sacraments of the Church. But according to the Church's ritual, the man who comes to be baptized is asked concerning his faith: "Dost thou believe in God the Father Almighty?" Therefore it seems that faith is required for Baptism.
3. Further, the intention of receiving the sacrament is required for Baptism. But this cannot be without right faith, since Baptism is the sacrament of right faith: for thereby men "are incorporated in Christ," as Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i); and this cannot be without right faith, according to Ep 3,17: "That Christ may dwell by faith in your hearts." Therefore it seems that a man who has not right faith cannot receive the sacrament of Baptism.
4. Further, unbelief is a most grievous sin, as we have shown in the II-II 10,3. But those who remain in sin should not be baptized: therefore neither should those who remain in unbelief.

On the contrary Gregory writing to the bishop Quiricus says: "We have learned from the ancient tradition of the Fathers that when heretics, baptized in the name of the Trinity, come back to Holy Church, they are to be welcomed to her bosom, either with the anointing of chrism, or the imposition of hands, or the mere profession of faith." But such would not be the case if faith were necessary for a man to receive Baptism.
I answer that As appears from what has been said above (Question [63], Article [6]; Question [66], Article [9]) Baptism produces a twofold effect in the soul, viz. the character and grace. Therefore in two ways may a thing be necessary for Baptism. First, as something without which grace, which is the ultimate effect of the sacrament, cannot be had. And thus right faith is necessary for Baptism, because, as it appears from Rm 3,22, the justice of God is by faith of Jesus Christ.Secondly, something is required of necessity for Baptism, because without it the baptismal character cannot be imprinted And thus right faith is not necessary in the one baptized any more than in the one who baptizes: provided the other conditions are fulfilled which are essential to the sacrament. For the sacrament is not perfected by the righteousness of the minister or of the recipient of Baptism, but by the power of God.

Reply to Objection: 1. Our Lord is speaking there of Baptism as bringing us to salvation by giving us sanctifying grace: which of course cannot be without right faith: wherefore He says pointedly: "He that believeth and is baptized, shall be saved."
2. The Church's intention in Baptizing men is that they may be cleansed from sin, according to Is 27,9: "This is all the fruit, that the sin . . . should be taken away." And therefore, as far as she is concerned, she does not intend to give Baptism save to those who have right faith, without which there is no remission of sins. And for this reason she asks those who come to be baptized whether they believe. If, on the contrary, anyone, without right faith, receive Baptism outside the Church, he does not receive it unto salvation. Hence Augustine says (De Baptism. contr. Donat. iv): "From the Church being compared to Paradise we learn that men can receive her Baptism even outside her fold, but that elsewhere none can receive or keep the salvation of the blessed."
3. Even he who has not right faith on other points, can have right faith about the sacrament of Baptism: and so he is not hindered from having the intention of receiving that sacrament. Yet even if he think not aright concerning this sacrament, it is enough, for the receiving of the sacrament, that he should have a general intention of receiving Baptism, according as Christ instituted, and as the Church bestows it.
4. Just as the sacrament of Baptism is not to be conferred on a man who is unwilling to give up his other sins, so neither should it be given to one who is unwilling to renounce his unbelief. Yet each receives the sacrament if it be conferred on him, though not unto salvation.

Whether children should be baptized?

Objection: 1. It seems that children should not be baptized. For the intention to receive the sacrament is required in one who is being baptized, as stated above (Article [7]). But children cannot have such an intention, since they have not the use of free-will. Therefore it seems that they cannot receive the sacrament of Baptism.
2. Further, Baptism is the sacrament of faith, as stated above (Question [39], Article [5]; Question [66], Article [1], ad 1). But children have not faith, which demands an act of the will on the part of the believer, as Augustine says (Super Joan. xxvi). Nor can it be said that their salvation is implied in the faith of their parents; since the latter are sometimes unbelievers, and their unbelief would conduce rather to the damnation of their children. Therefore it seems that children cannot be baptized.
3. Further, it is written (1P 3,21) that "Baptism saveth" men; "not the putting away of the filth of the flesh, but the examination of a good conscience towards God." But children have no conscience, either good or bad, since they have not the use of reason: nor can they be fittingly examined, since they understand not. Therefore children should not be baptized.

On the contrary Dionysius says (Eccl. Hier. iii): "Our heavenly guides," i.e. the Apostles, "approved of infants being admitted to Baptism."
I answer that As the Apostle says (Rm 5,17), "if by one man's offense death reigned through one," namely Adam, "much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ." Now children contract original sin from the sin of Adam; which is made clear by the fact that they are under the ban of death, which "passed upon all" on account of the sin of the first man, as the Apostle says in the same passage (Rm 5,12). Much more, therefore, can children receive grace through Christ, so as to reign in eternal life. But our Lord Himself said (Jn 3,5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Consequently it became necessary to baptize children, that, as in birth they incurred damnation through Adam so in a second birth they might obtain salvation through Christ. Moreover it was fitting that children should receive Baptism, in order that being reared from childhood in things pertaining to the Christian mode of life, they may the more easily persevere therein; according to Pr 22,5: "A young man according to his way, even when he is old, he will not depart from it." This reason is also given by Dionysius (Eccl. Hier. iii).

Reply to Objection: 1. The spiritual regeneration effected by Baptism is somewhat like carnal birth, in this respect, that as the child while in the mother's womb receives nourishment not independently, but through the nourishment of its mother, so also children before the use of reason, being as it were in the womb of their mother the Church, receive salvation not by their own act, but by the act of the Church. Hence Augustine says (De Pecc. Merit. et Remiss. i): "The Church, our mother, offers her maternal mouth for her children, that they may imbibe the sacred mysteries: for they cannot as yet with their own hearts believe unto justice, nor with their own mouths confess unto salvation . . . And if they are rightly said to believe, because in a certain fashion they make profession of faith by the words of their sponsors, why should they not also be said to repent, since by the words of those same sponsors they evidence their renunciation of the devil and this world?" For the same reason they can be said to intend, not by their own act of intention, since at times they struggle and cry; but by the act of those who bring them to be baptized.
2. As Augustine says, writing to Boniface (Cont. duas Ep. Pelag. i), "in the Church of our Saviour little children believe through others, just as they contracted from others those sins which are remitted in Baptism." Nor is it a hindrance to their salvation if their parents be unbelievers, because, as Augustine says, writing to the same Boniface (Ep. xcviii), "little children are offered that they may receive grace in their souls, not so much from the hands of those that carry them (yet from these too, if they be good and faithful) as from the whole company of the saints and the faithful. For they are rightly considered to be offered by those who are pleased at their being offered, and by whose charity they are united in communion with the Holy Ghost." And the unbelief of their own parents, even if after Baptism these strive to infect them with the worship of demons, hurts not the children. For as Augustine says (Cont. duas Ep. Pelag. i) "when once the child has been begotten by the will of others, he cannot subsequently be held by the bonds of another's sin so long as he consent not with his will, according to" Ez 18,4: "'As the soul of the Father, so also the soul of the son is mine; the soul that sinneth, the same shall die.' Yet he contracted from Adam that which was loosed by the grace of this sacrament, because as yet he was not endowed with a separate existence." But the faith of one, indeed of the whole Church, profits the child through the operation of the Holy Ghost, Who unites the Church together, and communicates the goods of one member to another.
3. Just as a child, when he is being baptized, believes not by himself but by others, so is he examined not by himself but through others, and these in answer confess the Church's faith in the child's stead, who is aggregated to this faith by the sacrament of faith. And the child acquires a good conscience in himself, not indeed as to the act, but as to the habit, by sanctifying grace.

Whether children of Jews or other unbelievers be baptized against the will of their parents?

Objection: 1. It seems that children of Jews or other unbelievers should be baptized against the will of their parents. For it is a matter of greater urgency to rescue a man from the danger of eternal death than from the danger of temporal death. But one ought to rescue a child that is threatened by the danger of temporal death, even if its parents through malice try to prevent its being rescued. Therefore much more reason is there for rescuing the children of unbelievers from the danger of eternal death, even against their parents' will.
2. The children of slaves are themselves slaves, and in the power of their masters. But Jews and all other unbelievers are the slaves of kings and rulers. Therefore without any injustice rulers can have the children of Jews baptized, as well as those of other slaves who are unbelievers.
3. Further, every man belongs more to God, from Whom he has his soul, than to his carnal father, from whom he has his body. Therefore it is not unjust if the children of unbelievers are taken away from their carnal parents, and consecrated to God by Baptism.

On the contrary It is written in the Decretals (Dist. xlv), quoting the council of Toledo: "In regard to the Jews the holy synod commands that henceforward none of them be forced to believe: for such are not to be saved against their will, but willingly, that their righteousness may be without flaw."
I answer that The children of unbelievers either have the use of reason or they have not. If they have, then they already begin to control their own actions, in things that are of Divine or natural law. And therefore of their own accord, and against the will of their parents, they can receive Baptism, just as they can contract marriage. Consequently such can lawfully be advised and persuaded to be baptized.If, however, they have not yet the use of free-will, according to the natural law they are under the care of their parents as long as they cannot look after themselves. For which reason we say that even the children of the ancients "were saved through the faith of their parents." Wherefore it would be contrary to natural justice if such children were baptized against their parents' will; just as it would be if one having the use of reason were baptized against his will. Moreover under the circumstances it would be dangerous to baptize the children of unbelievers; for they would be liable to lapse into unbelief, by reason of their natural affection for their parents. Therefore it is not the custom of the Church to baptize the children of unbelievers against their parents' will.

Reply to Objection: 1. It is not right to rescue a man from death of the body against the order of civil law: for instance, if a man be condemned to death by the judge who has tried him, none should use force in order to rescue him from death. Consequently, neither should anyone infringe the order of the natural law, in virtue of which a child is under the care of its father, in order to rescue it from the danger of eternal death.
2. Jews are slaves of rulers by civil slavery, which does not exclude the order of the natural and Divine law.
3. Man is ordained unto God through his reason, by which he can know God. Wherefore a child, before it has the use of reason, is ordained to God, by a natural order, through the reason of its parents, under whose care it naturally lies, and it is according to their ordering that things pertaining to God are to be done in respect of the child.

Whether a child can be baptized while yet in its mother's womb?

Objection: 1. It seems that a child can be baptized while yet in its mother's womb. For the gift of Christ is more efficacious unto salvation than Adam's sin unto condemnation, as the Apostle says (Rm 5,15). But a child while yet in its mother's womb is under sentence of condemnation on account of Adam's sin. For much more reason, therefore, can it be saved through the gift of Christ, which is bestowed by means of Baptism. Therefore a child can be baptized while yet in its mother's womb.
2. Further, a child, while yet in its mother's womb, seems to be part of its mother. Now, when the mother is baptized, whatever is in her and part of her, is baptized. Therefore it seems that when the mother is baptized, the child in her womb is baptized.
3. Further, eternal death is a greater evil than death of the body. But of two evils the less should be chosen. If, therefore, the child in the mother's womb cannot be baptized, it would be better for the mother to be opened, and the child to be taken out by force and baptized, than that the child should be eternally damned through dying without Baptism.
4. Further, it happens at times that some part of the child comes forth first, as we read in Gn 38,27: "In the very delivery of the infants, one put forth a hand, whereon the midwife tied a scarlet thread, saying: This shall come forth the first. But he drawing back his hand, the other came forth." Now sometimes in such cases there is danger of death. Therefore it seems that that part should be baptized, while the child is yet in its mother's womb.

On the contrary Augustine says (Ep ad Dardan.): "No one can be born a second time unless he be born first." But Baptism is a spiritual regeneration. Therefore no one should be baptized before he is born from the womb.
I answer that It is essential to Baptism that some part of the body of the person baptized be in some way washed with water, since Baptism is a kind of washing, as stated above (Question [66], Article [1]). But an infant's body, before being born from the womb, can nowise be washed with water; unless perchance it be said that the baptismal water, with which the mother's body is washed, reaches the child while yet in its mother's womb. But this is impossible: both because the child's soul, to the sanctification of which Baptism is ordained, is distinct from the soul of the mother; and because the body of the animated infant is already formed, and consequently distinct from the body of the mother. Therefore the Baptism which the mother receives does not overflow on to the child which is in her womb. Hence Augustine says (Cont. Julian. vi): "If what is conceived within a mother belonged to her body, so as to be considered a part thereof, we should not baptize an infant whose mother, through danger of death, was baptized while she bore it in her womb. Since, then, it," i.e. the infant, "is baptized, it certainly did not belong to the mother's body while it was in the womb." It follows, therefore, that a child can nowise be baptized while in its mother's womb.

Reply to Objection: 1. Children while in the mother's womb have not yet come forth into the world to live among other men. Consequently they cannot be subject to the action of man, so as to receive the sacrament, at the hands of man, unto salvation. They can, however, be subject to the action of God, in Whose sight they live, so as, by a kind of privilege, to receive the grace of sanctification; as was the case with those who were sanctified in the womb.
2. An internal member of the mother is something of hers by continuity and material union of the part with the whole: whereas a child while in its mother's womb is something of hers through being joined with, and yet distinct from her. Wherefore there is no comparison.
3. We should "not do evil that there may come good" (Rm 3,8). Therefore it is wrong to kill a mother that her child may be baptized. If, however, the mother die while the child lives yet in her womb, she should be opened that the child may be baptized.
4. Unless death be imminent, we should wait until the child has entirely come forth from the womb before baptizing it. If, however, the head, wherein the senses are rooted, appear first, it should be baptized, in cases of danger: nor should it be baptized again, if perfect birth should ensue. And seemingly the same should be done in cases of danger no matter what part of the body appear first. But as none of the exterior parts of the body belong to its integrity in the same degree as the head, some hold that since the matter is doubtful, whenever any other part of the body has been baptized, the child, when perfect birth has taken place, should be baptized with the form: "If thou art not baptized, I baptize thee," etc.

Whether madmen and imbeciles should be baptized?

Objection: 1. It seems that madmen and imbeciles should not be baptized. For in order to receive Baptism, the person baptized must have the intention, as stated above (Article [7]). But since madmen and imbeciles lack the use of reason, they can have but a disorderly intention. Therefore they should not be baptized.
2. Further, man excels irrational animals in that he has reason. But madmen and imbeciles lack the use of reason, indeed in some cases we do not expect them ever to have it, as we do in the case of children. It seems, therefore, that just as irrational animals are not baptized, so neither should madmen and imbeciles in those cases be baptized.
3. Further, the use of reason is suspended in madmen and imbeciles more than it is in one who sleeps. But it is not customary to baptize people while they sleep. Therefore it should not be given to madmen and imbeciles.

On the contrary Augustine says (Confess. iv) of his friend that "he was baptized when his recovery was despaired of": and yet Baptism was efficacious with him. Therefore Baptism should sometimes be given to those who lack the use of reason.
I answer that In the matter of madmen and imbeciles a distinction is to be made. For some are so from birth, and have no lucid intervals, and show no signs of the use of reason. And with regard to these it seems that we should come to the same decision as with regard to children who are baptized in the Faith of the Church, as stated above (Article [9], ad 2).But there are others who have fallen from a state of sanity into a state of insanity. And with regard to these we must be guided by their wishes as expressed by them when sane: so that, if then they manifested a desire to receive Baptism, it should be given to them when in a state of madness or imbecility, even though then they refuse. If, on the other hand, while sane they showed no desire to receive Baptism, they must not be baptized.Again, there are some who, though mad or imbecile from birth, have, nevertheless, lucid intervals, in which they can make right use of reason. Wherefore, if then they express a desire for Baptism, they can be baptized though they be actually in a state of madness. And in this case the sacrament should be bestowed on them if there be fear of danger otherwise it is better to wait until the time when they are sane, so that they may receive the sacrament more devoutly. But if during the interval of lucidity they manifest no desire to receive Baptism, they should not be baptized while in a state of insanity.Lastly there are others who, though not altogether sane, yet can use their reason so far as to think about their salvation, and understand the power of the sacrament. And these are to be treated the same as those who are sane, and who are baptized if they be willing, but not against their will.

Reply to Objection: 1. Imbeciles who never had, and have not now, the use of reason, are baptized, according to the Church's intention, just as according to the Church's ritual, they believe and repent; as we have stated above of children (Article [9], ad OBJ). But those who have had the use of reason at some time, or have now, are baptized according to their own intention, which they have now, or had when they were sane.
2. Madmen and imbeciles lack the use of reason accidentally, i.e. through some impediment in a bodily organ; but not like irrational animals through want of a rational soul. Consequently the comparison does not hold.
3. A person should not be baptized while asleep, except he be threatened with the danger of death. In which case he should be baptized, if previously he has manifested a desire to receive Baptism, as we have stated in reference to imbeciles: thus Augustine relates of his friend that "he was baptized while unconscious," because he was in danger of death (Confess. iv).


We must now consider the effects of Baptism, concerning which there are ten points of inquiry:

(1) Whether all sins are taken away by Baptism?

(2) Whether man is freed from all punishment by Baptism?

(3) Whether Baptism takes away the penalties of sin that belong to this life?

(4) Whether grace and virtues are bestowed on man by Baptism?

(5) Of the effects of virtue which are conferred by Baptism?

(6) Whether even children receive grace and virtues in Baptism?

(7) Whether Baptism opens the gates of the heavenly kingdom to those who are baptized?

(8) Whether Baptism produces an equal effect in all who are baptized?

(9) Whether insincerity hinders the effect of Baptism?

(10) Whether Baptism takes effect when the insincerity ceases?

Whether all sins are taken away by Baptism?

Objection: 1. It seems that not all sins are taken away by Baptism. For Baptism is a spiritual regeneration, which corresponds to carnal generation. But by carnal generation man contracts none but original sin. Therefore none but original sin is taken away by Baptism.
2. Further, Penance is a sufficient cause of the remission of actual sins. But penance is required in adults before Baptism, according to Ac 2,38: "Do penance and be baptized every one of you." Therefore Baptism has nothing to do with the remission of actual sins.
3. Further, various diseases demand various remedies: because as Jerome says on Mc 9,27-28: "What is a cure for the heel is no cure for the eye." But original sin, which is taken away by Baptism, is generically distinct from actual sin. Therefore not all sins are taken away by Baptism.

On the contrary It is written (Ez 36,25): "I will pour upon you clean water, and you shall be cleansed from all your filthiness."
I answer that As the Apostle says (Rm 6,3), "all we, who are baptized in Christ Jesus, are baptized in His death." And further on he concludes (Rm 6,11): "So do you also reckon that you are dead to sin, but alive unto God in Christ Jesus our Lord." Hence it is clear that by Baptism man dies unto the oldness of sin, and begins to live unto the newness of grace. But every sin belongs to the primitive oldness. Consequently every sin is taken away by Baptism.

Reply to Objection: 1. As the Apostle says (Rm 5,15-16), the sin of Adam was not so far-reaching as the gift of Christ, which is bestowed in Baptism: "for judgment was by one unto condemnation; but grace is of many offenses, unto justification." Wherefore Augustine says in his book on Infant Baptism (De Pecc. Merit. et Remiss. i), that "in carnal generation, original sin alone is contracted; but when we are born again of the Spirit, not only original sin but also wilful sin is forgiven."
2. No sin can be forgiven save by the power of Christ's Passion: hence the Apostle says (He 9,22) that "without shedding of blood there is no remission." Consequently no movement of the human will suffices for the remission of sin, unless there be faith in Christ's Passion, and the purpose of participating in it, either by receiving Baptism, or by submitting to the keys of the Church. Therefore when an adult approaches Baptism, he does indeed receive the forgiveness of all his sins through his purpose of being baptized, but more perfectly through the actual reception of Baptism.
3. This argument is true of special remedies. But Baptism operates by the power of Christ's Passion, which is the universal remedy for all sins; and so by Baptism all sins are loosed.

Whether man is freed by Baptism from all debt of punishment due to sin?

Objection: 1. It seems that man is not freed by Baptism from all debt of punishment due to sin. For the Apostle says (Rm 13,1): "Those things that are of God are well ordered [Vulg.: 'Those that are, are ordained of God']." But guilt is not set in order save by punishment, as Augustine says (Ep. cxl). Therefore Baptism does not take away the debt of punishment due to sins already committed.
2. Further, the effect of a sacrament has a certain likeness to the sacrament itself; since the sacraments of the New Law "effect what they signify," as stated above (Question [62], Article [1], ad 1). But the washing of Baptism has indeed a certain likeness with the cleansing from the stain of sin, but none, seemingly, with the remission of the debt of punishment. Therefore the debt of punishment is not taken away by Baptism.
3. Further, when the debt of punishment has been remitted, a man no longer deserves to be punished, and so it would be unjust to punish him. If, therefore, the debt of punishment be remitted by Baptism, it would be unjust, after Baptism, to hang a thief who had committed murder before. Consequently the severity of human legislation would be relaxed on account of Baptism; which is undesirable. Therefore Baptism does not remit the debt of punishment.

On the contrary Ambrose, commenting on Rm 11,29, "The gifts and the calling of God ate without repentance," says: "The grace of God in Baptism remits all, gratis."
I answer that As stated above (Question [49], Article [3], ad 2; Question [68], Articles [1],4,5) by Baptism a man is incorporated in the Passion and death of Christ, according to Rm 6,8: "If we be dead with Christ, we believe that we shall live also together with Christ." Hence it is clear that the Passion of Christ is communicated to every baptized person, so that he is healed just as if he himself had suffered and died. Now Christ's Passion, as stated above (Question [68], Article [5]), is a sufficient satisfaction for all the sins of all men. Consequently he who is baptized, is freed from the debt of all punishment due to him for his sins, just as if he himself had offered sufficient satisfaction for all his sins.

Reply to Objection: 1. Since the pains of Christ's Passion are communicated to the person baptized, inasmuch as he is made a member of Christ, just as if he himself had borne those pains, his sins are set in order by the pains of Christ's Passion.
2. Water not only cleanses but also refreshes. And thus by refreshing it signifies the remission of the debt of punishment, just as by cleansing it signifies the washing away of guilt.
3. In punishments inflicted by a human tribunal, we have to consider not only what punishment a man deserves in respect of God, but also to what extent he is indebted to men who are hurt and scandalized by another's sin. Consequently, although a murderer is freed by Baptism from his debt of punishment in respect of God, he remains, nevertheless, in debt to men; and it is right that they should be edified at his punishment, since they were scandalized at his sin. But the sovereign may remit the penalty to such like out of kindness.

Whether Baptism should take away the penalties of sin that belong to this life?

Objection: 1. It seems that Baptism should take away the penalties of sin that belong to this life. For as the Apostle says (Rm 5,15), the gift of Christ is farther-reaching than the sin of Adam. But through Adam's sin, as the Apostle says (Rm 5,12), "death entered into this world," and, consequently, all the other penalties of the present life. Much more, therefore, should man be freed from the penalties of the present life, by the gift of Christ which is received in Baptism.
2. Further, Baptism takes away the guilt of both original and actual sin. Now it takes away the guilt of actual sin in such a way as to free man from all debt of punishment resulting therefrom. Therefore it also frees man from the penalties of the present life, which are a punishment of original sin.
3. Further, if the cause be removed, the effect is removed. But the cause of these penalties is original sin, which is taken away by Baptism. Therefore such like penalties should not remain.

On the contrary on Rm 6,6, "that the body of sin may be destroyed," a gloss says: "The effect of Baptism is that the old man is crucified, and the body of sin destroyed, not as though the living flesh of man were delivered by the destruction of that concupiscence with which it has been bespattered from its birth; but that it may not hurt him, when dead, though it was in him when he was born." Therefore for the same reason neither are the other penalties taken away by Baptism.
I answer that Baptism has the power to take away the penalties of the present life yet it does not take them away during the present life, but by its power they will be taken away from the just in the resurrection when "this mortal hath put on immortality" (1Co 15,54). And this is reasonable. First, because, by Baptism, man is incorporated in Christ, and is made His member, as stated above (Article [3]; Question [68], Article [5]). Consequently it is fitting that what takes place in the Head should take place also in the member incorporated. Now, from the very beginning of His conception Christ was "full of grace and truth," yet He had a passible body, which through His Passion and death was raised up to a life of glory. Wherefore a Christian receives grace in Baptism, as to his soul; but he retains a passible body, so that he may suffer for Christ therein: yet at length he will be raised up to a life of impassibility. Hence the Apostle says (Rm 8,11): "He that raised up Jesus Christ from the dead, shall quicken also our [Vulg.: 'your'] mortal bodies, because of His Spirit that dwelleth in us [Vulg.: 'you']": and further on in the same chapter (Rm 8,17): "Heirs indeed of God, and joint heirs with Christ: yet so, if we suffer with Him, that we may be also glorified with Him."Secondly, this is suitable for our spiritual training: namely, in order that, by fighting against concupiscence and other defects to which he is subject, man may receive the crown of victory. Wherefore on Rm 6,6, "that the body of sin may be destroyed," a gloss says: "If a man after Baptism live in the flesh, he has concupiscence to fight against, and to conquer by God's help." In sign of which it is written (Jg 3,1-2): "These are the nations which the Lord left, that by them He might instruct Israel . . . that afterwards their children might learn to fight with their enemies, and to be trained up to war."Thirdly, this was suitable, lest men might seek to be baptized for the sake of impassibility in the present life, and not for the sake of the glory of life eternal. Wherefore the Apostle says (1Co 15,19): "If in this life only we have hope in Christ, we are of all men most miserable."

Reply to Objection: 1. As a gloss says on Rm 6,6, "that we may serve sin no longer---Like a man who, having captured a redoubtable enemy, slays him not forthwith, but suffers him to live for a little time in shame and suffering; so did Christ first of all fetter our punishment, but at a future time He will destroy it."
2. As the gloss says on the same passage (cf. ad 1), "the punishment of sin is twofold, the punishment of hell, and temporal punishment. Christ entirely abolished the punishment of hell, so that those who are baptized and truly repent, should not be subject to it. He did not, however, altogether abolish temporal punishment yet awhile; for hunger, thirst, and death still remain. But He overthrew its kingdom and power" in the sense that man should no longer be in fear of them: "and at length He will altogether exterminate it at the last day."
3. As we stated in the I-II 81,1; I-II 82,1, ad 2 original sin spread in this way, that at first the person infected the nature, and afterwards the nature infected the person. Whereas Christ in reverse order at first repairs what regards the person, and afterwards will simultaneously repair what pertains to the nature in all men. Consequently by Baptism He takes away from man forthwith the guilt of original sin and the punishment of being deprived of the heavenly vision. But the penalties of the present life, such as death, hunger, thirst, and the like, pertain to the nature, from the principles of which they arise, inasmuch as it is deprived of original justice. Therefore these defects will not be taken away until the ultimate restoration of nature through the glorious resurrection.

Summa Th. III EN Qu.68 a.8