[Baptism is a wonderful sacrament.
The waters of baptism wash away the inevitability of material corruption.
The water of baptism confirm the observation (that the baby, even though material, was not evil) over the claims of the men folk and the Manichean philosophers.]
[Once Augustine makes the case, the men folk wonder, “Could the corruption of our material world come from some sort of horrible accident at the founding of our world?”
Meanwhile, the women baptize their babies.]
Summary of text [comment] page 82
[To me, the preceding scenario demonstrates Augustine’s genius. He provides an intellectual distraction that veils the undeniable claims of the Manichean philosophers.
“Observe the world”, the Manichean argues, “and see that matter is corruptible and the spirit is incorruptible.”
Yes, it was obvious to the men folk, but every mother knows different.
“Observe my baby,” each mother says to herself, “and see that this little bundle of joy is pure original innocence.”
“Just like,” Augustine pipes in, “Adam and Eve in Paradise.”]
[Baptism provides the grace to overcome Original Sin.
Baptism brings us back to the original innocence (but not the perfection) of Adam and Eve.]
[Through Adam, our corruptible mortal flesh smothers and misdirects our eternal spiritual spark.
It does not matter whether we are literally descended from Adam’s loins or whether Adam somehow represented all humanity.
We all know the punchline: When Adam sinned, we all fell.]
Summary of text [comment] page 82
[Consider Adam and Eve’s first babies. One murdered the other.
Every baby is capable of growing up and murdering any other baby.
The reason is desire. Our desires are so disordered that reason cannot bring them under control.
This is Original Sin.]
[Adam and Eve leaving the garden is like the soul descending into the corruption of matter.
Nothing good comes of this. All humanity falls. Even babies are doomed.]
[In Augustine’s treatment of the Story of the Fall, Adam and Eve, like the soul on the verge of its descent, make a fate-filled choice.
Despite their perfection, they do not see the trap door.]
[In order to justify infant baptism, Augustine turns to the fairy tale at the start of Genesis. He imagines a Story of the Fall that parallels the Gnostic descent of the soul.
Adam, like the soul before incarnation, is perfect (incorruptible and good). Adam could even control his you know what by reason. Imagine that.
Better, try not to imagine that.]
Summary of text [comment] page 82
[So, for Augustine, the question becomes:
How to explain this infant baptism business to the fellows?]
