Do you pretend to know anyone who has never sinned, after being baptized? Do you even dare pretend to be such a person?
Reality, sir. That is why why we have a thing called the Sacrament of Confession; that is how a thing like ‘perseverance’ can be maintained, after falling [back] into sin, after baptismal regeneration.
Reality straight up informed the early church, that people tend to (almost always, if not always), revert to sin…after baptism.
Pretending that doesn’t happen, when it most assuredly does, pretty much always, doesn’t make it so.
That’s compounding post baptismal sin with deceit–i.e.–more p/b sin.
But of course, you don’t want the opinion of some anonymous on line poster–you want St. Augustine’s actual words.
Here is a salient excerpt:
*CHAPTER XIII. Baptism and Original Sin
- For whether it be a newborn infant or a decrepit old man–since no one should be barred from baptism–just so, there is no one who does not die to sin in baptism. Infants die to original sin only; adults, to all those sins which they have added, through their evil living, to the burden they brought with them at birth.
Still, even in that one sin–which "entered into the world by one man and so spread to all men,"88 and on account of which infants are baptized–one can recognize a plurality of sins, if that single sin is divided, so to say, into its separate elements. For there is pride in it, since man preferred to be under his own rule rather than the rule of God; and sacrilege too, for man did not acknowledge God; and murder, since he cast himself down to death; and spiritual fornication, for the integrity of the human mind was corrupted by the seduction of the serpent; and theft, since the forbidden fruit was snatched; and avarice, since he hungered for more than should have sufficed for him–and whatever other sins that could be discovered in the diligent analysis of that one sin.
It is also said–and not without support–that infants are involved in the sins of their parents, not only of the first pair, but even of their own, of whom they were born. Indeed, that divine judgment, "I shall visit the sins of the fathers on their children,"89 definitely applies to them before they come into the New Covenant by regeneration. This Covenant was foretold by Ezekiel when he said that the sons should not bear their fathers’ sins, nor the proverb any longer apply in Israel, "Our fathers have eaten sour grapes and the children’s teeth are set on edge."90
This is why each one of them must be born again, so that he may thereby be absolved of whatever sin was in him at the time of birth. For the sins committed by evil-doing after birth can be healed by repentance–as, indeed, we see it happen even after baptism. For the new birth regeneratio would not have been instituted except for the fact that the first birth generatio was tainted–and to such a degree that one born of even a lawful wedlock said, "I was conceived in iniquities; and in sins did my mother nourish me in her womb."91 Nor did he say “in iniquity” or “in sin,” as he might have quite correctly; rather, he preferred to say “iniquities” and “sins,” because, as I explained above, there are so many sins in that one sin–which has passed into all men, and which was so great that human nature was changed and by it brought under the necessity of death–and also because there are other sins, such as those of parents, which, even if they cannot change our nature in the same way, still involve the children in guilt, unless the gracious grace and mercy of God interpose.