St. Thomas Aquinas - Baptism received with insincerity

Jul 07, 2025

Source: Saint Thomas d’Aquin, Somme théologique, Pt. III, Q. 69, A. 9

It must be answered that, as Saint John Damascene says (Orth. fid. book II, chap. 30), God does not compel man to be righteous. That is why, in order for someone to be justified by baptism, the will of the person must embrace this sacrament and the effect it produces.

Now, someone is said to act with insincerity precisely when his will is in contradiction with the baptism or with its effect. For, according to Saint Augustine (Book I on Baptism against the Donatists, chap. 4; book VII, chap. 53), one acts with insincerity in four ways:

When one does not believe, since baptism is the sacrament of faith;
Because one despises the sacrament itself;
Because one administers it in another manner without observing the rite of the Church;
Because one approaches it without devotion.

Therefore, it is evident that insincerity hinders the effect of baptism.

Source: Saint Thomas d’Aquin, Somme théologique, Pt. III, Q. 69, A. 10

Objection 1. It seems that when insincerity ceases, baptism does not operate its effect. For a dead work that exists without charity can never be vivified. But he who approaches baptism with insincerity receives this sacrament without charity. He can therefore never be vivified to the point of conferring grace.

Objection 2. Insincerity appears to be stronger than baptism, since it prevents its effect. But the stronger is not removed by the weaker. Therefore the sin of insincerity cannot be erased by the baptism that insincerity prevents: and consequently baptism does not obtain its effect which consists in the remission of all sins.

Objection 3. It happens that one approaches baptism with insincerity, and that after having received it one commits many sins. These sins are however not erased by this sacrament, because it erases past sins and not future sins. Baptism in this case will therefore never obtain its effect which is the remission of all sins.

But it is the contrary. Saint Augustine says (De Bapt. lib. I, cap. 12): Then baptism begins to be useful for salvation, when a frank and true confession replaces this insincerity which, as long as the heart persevered in its malice or sacrilege, did not allow sins to be erased.

It must be answered that, as we have said (quest. LXVI, art. 9), baptism is a spiritual regeneration. Now, when a thing is generated, it receives all at once with the form the effect of the form, unless there is an obstacle; and when this obstacle is removed, the form of the generated thing produces its effect. Thus when a heavy body is generated, it is at the same time carried to descend from top to bottom, unless something prevents it. And as soon as this obstacle is destroyed, it then begins to move in this manner.

Likewise, when one is baptized, one receives the character which is like the form, and one obtains its proper effect, which is the grace that remits all sins. But this effect is sometimes prevented by insincerity. Therefore it is necessary that as soon as penance has made this latter cease, baptism immediately obtains its effect.

It must be answered to the first argument, that the sacrament of baptism is the work of God and not of man. This is why it is not a dead work in him who dissimulates and who receives this sacrament without charity.

It must be answered to the second, that insincerity is not destroyed by baptism, but by the penance that one does afterwards. As soon as it has ceased, baptism erases all sins and the punishment merited by those who preceded baptism and who existed simultaneously with it.

This is what makes Saint Augustine say (loc. sup. cit.): Yesterday’s day is forgiven and all that precedes, the very hour and moment before baptism and during baptism is also forgiven; then one begins to become guilty again. Therefore baptism and penance concur to produce the effect of baptism; baptism as the cause that acts by itself, and penance as the cause by accident, that is to say which removes the obstacle.

It must be answered to the third, that the effect of baptism is not to erase future sins, but present or past sins. This is why, when insincerity ceases, the sins that follow are remitted, but they are remitted by penance and not by baptism. Therefore they are not completely remitted as to the punishment they have merited, like the sins that precede baptism.