e effected in the exorcism, it is ordained to the effect of
Baptism. But disposition must needs precede the perfect form: because
form is not received save into matter already disposed. It would
follow, therefore, that none could obtain the effect of Baptism
unless he were previously exorcized; which is clearly false.
Therefore what is done in the exorcisms has no effect.

Obj. 4: Further, just as some things are done in the exorcism before
Baptism, so are some things done after Baptism; for instance, the
priest anoints the baptized on the top of the head. But what is done
after Baptism seems to have no effect; for, if it had, the effect of
Baptism would be imperfect. Therefore neither have those things an
effect, which are done in exorcism before Baptism.

_On the contrary,_ Augustine says (De Symbolo I): "Little children
are breathed upon and exorcized, in order to expel from them the
devil's hostile power, which deceived man." But the Church does
nothing in vain. Therefore the effect of these breathings is that the
power of the devils is expelled.

_I answer that,_ Some say that the things done in the exorcism have
no effect, but are mere signs. But this is clearly false; since in
exorcizing, the Church uses words of command to cast out the devil's
power, for instance, when she says: "Therefore, accursed devil, go
out from him," etc.

Therefore we must say that they have some effect, but, other than
that of Baptism. For Baptism gives man grace unto the full remission
of sins. But those things that are done in the exorcism remove the
twofold impediment against the reception of saving grace. Of these,
one is the outward impediment, so far as the demons strive to hinder
man's salvation. And this impediment is removed by the breathings,
whereby the demon's power is cast out, as appears from the passage
quoted from Augustine, i.e. as to the devil not placing obstacles
against the reception of the sacrament. Nevertheless, the demon's
power over man remains as to the stain of sin, and the debt of
punishment, until sin be washed away by Baptism. And in this sense
Cyprian says (Epist. lxxvi): "Know that the devil's evil power
remains until the pouring of the saving water: but in Baptism he
loses it all."

The other impediment is within, forasmuch as, from having contracted
original sin, man's sense is closed to the perception of the
mysteries of salvation. Hence Rabanus says (De Instit. Cleric. i)
that "by means of the