Reply Obj. 2: From their very nature sensible things have a certain aptitude for the signifying of spiritual effects: but this aptitude is fixed by the Divine institution to some special signification. This is what Hugh of St. Victor means by saying (De Sacram. i) that "a sacrament owes its signification to its institution." Yet God chooses certain things rather than others for sacramental signification, not as though His choice were restricted to them, but in order that their signification be more suitable to them.
Reply Obj. 3: The apostles and their successors are God's vicars in governing the Church which is built on faith and the sacraments of faith. Wherefore, just as they may not institute another Church, so neither may they deliver another faith, nor institute other sacraments: on the contrary, the Church is said to be built up with the sacraments "which flowed from the side of Christ while hanging on the Cross." _______________________
THIRD ARTICLE [III, Q. 64, Art. 3]
Whether Christ As Man Had the Power of Producing the InwardSacramental Effect?
Objection 1: It seems that Christ as man had the power of producing the interior sacramental effect. For John the Baptist said (John 1:33): "He, Who sent me to baptize in water, said to me: He upon Whom thou shalt see the Spirit descending and remaining upon Him, He it is that baptizeth with the Holy Ghost." But to baptize with the Holy Ghost is to confer inwardly the grace of the Holy Ghost. And the Holy Ghost descended upon Christ as man, not as God: for thus He Himself gives the Holy Ghost. Therefore it seems that Christ, as man, had the power of producing the inward sacramental effect.
Obj. 2: Further, our Lord said (Matt. 9:6): "That you may know that the Son of Man hath power on earth to forgive sins." But forgiveness of sins is an inward sacramental effect. Therefore it seems that Christ as man produces the inward sacramental effect.
Obj. 3: Further, the institution of the sacraments belongs to him who acts as principal agent in producing the inward sacramental effect. Now it is clear that Christ instituted the sacraments. Therefore it is He that produces the inward sacramental effect.
Obj. 4: Further, no one can confer the sacramental effect without conferring the sacrament, except he produce the sacramental effect by his own power. But Christ conferred the sacramental effect without conferring the sacrament; as in the case of Magdalen to whom He said: "Thy sins are forgiven Thee" (Luke 7:48). Therefore it seems that Christ, as man, produces the inward sacramental effect.
Obj. 5: Further, the principal agent in causing the inward effect is that in virtue of which the sacrament operates. But the sacraments derive their power from Christ's Passion and through the invocation of His Name; according to 1 Cor. 1:13: "Was Paul then crucified for you? or were you baptized in the name of Paul?" Therefore Christ, as man, produces the inward sacramental effect.
On the contrary,Augustine (Isidore, Etym. vi) says: "The Divine power in the sacraments works inwardly in producing their salutary effect." Now the Divine power is Christ's as God, not as man. Therefore Christ produces the inward sacramental effect, not as man but as God.
I answer that,Christ produces the inward sacramental effect, both as God and as man, but not in the same way. For, as God, He works in the sacraments by authority: but, as man, His operation conduces to the inward sacramental effects meritoriously and efficiently, but instrumentally. For it has been stated (Q. 48, AA. 1, 6; Q. 49, A. 1) that Christ's Passion which belongs to Him in respect of His human nature, is the cause of justification, both meritoriously and efficiently, not as the principal cause thereof, or by His own authority, but as an instrument, in so far as His humanity is the instrument of His Godhead, as stated above (Q. 13, AA. 2, 3; Q. 19, A. 1).
Nevertheless, since it is an instrument united to the Godhead in unity of Person, it has a certain headship and efficiency in regard to extrinsic instruments, which are the ministers of the Church and the sacraments themselves, as has been explained above (A. 1). Consequently, just as Christ, as God, has power ofauthorityover the sacraments, so, as man, He has the power of ministry in chief, or power ofexcellence.And this consists in four things. First in this, that the merit and power of His Passion operates in the sacraments, as stated above (Q. 62, A. 5). And because the power of the Passion is communicated to us by faith, according to Rom. 3:25: "Whom God hath proposed to be a propitiation through faith in His blood," which faith we proclaim by calling on the name of Christ: therefore, secondly, Christ's power of excellence over the sacraments consists in this, that they are sanctified by the invocation of His name. And because the sacraments derive their power from their institution, hence, thirdly, the excellence of Christ's power consists in this, that He, Who gave them their power, could institute the sacraments. And since cause does not depend on effect, but rather conversely, it belongs to the excellence of Christ's power, that He could bestow the sacramental effect without conferring the exterior sacrament. Thus it is clear how to solve the objections; for the arguments on either side are true to a certain extent, as explained above. _______________________
FOURTH ARTICLE [III, Q. 64, Art. 4]
Whether Christ Could Communicate to Ministers the Power Which He Had in the Sacraments?
Objection 1: It seems that Christ could not communicate to ministers the power which He had in the sacraments. For as Augustine argues against Maximin, "if He could, but would not, He was jealous of His power." But jealousy was far from Christ Who had the fulness of charity. Since, therefore, Christ did not communicate His power to ministers, it seems that He could not.
Obj. 2: Further, on John 14:12: "Greater than these shall he do," Augustine says (Tract. lxxii): "I affirm this to be altogether greater," namely, for a man from being ungodly to be made righteous, "than to create heaven and earth." But Christ could not communicate to His disciples the power of creating heaven and earth: neither, therefore, could He give them the power of making the ungodly to be righteous. Since, therefore, the justification of the ungodly is effected by the power that Christ has in the sacraments, it seems that He could not communicate that power to ministers.
Obj. 3: Further, it belongs to Christ as Head of the Church that grace should flow from Him to others, according to John 1:16: "Of His fulness we all have received." But this could not be communicated to others; since then the Church would be deformed, having many heads. Therefore it seems that Christ could not communicate His power to ministers.
On the contrary,on John 1:31: "I knew Him not," Augustine says (Tract. v) that "he did not know that our Lord having the authority of baptizing . . . would keep it to Himself." But John would not have been in ignorance of this, if such a power were incommunicable. Therefore Christ could communicate His power to ministers.
I answer that,As stated above (A. 3), Christ had a twofold power in the sacraments. One was the power ofauthority,which belongs to Him as God: and this power He could not communicate to any creature; just as neither could He communicate the Divine Essence. The other was the power ofexcellence,which belongs to Him as man. This power He could communicate to ministers; namely, by giving them such a fulness of grace—that their merits would conduce to the sacramental effect—that by the invocation of their names, the sacraments would be sanctified—and that they themselves might institute sacraments, and by their mere will confer the sacramental effect without observing the sacramental rite. For a united instrument, the more powerful it is, is all the more able to lend its power to the separated instrument; as the hand can to a stick.
Reply Obj. 1: It was not through jealousy that Christ refrained from communicating to ministers His power of excellence, but for the good of the faithful; lest they should put their trust in men, and lest there should be various kinds of sacraments, giving rise to division in the Church; as may be seen in those who said: "I am of Paul, I am of Apollo, and I of Cephas" (1 Cor. 1:12).
Reply Obj. 2: This objection is true of the power of authority, which belongs to Christ as God. At the same time the power of excellence can be called authority in comparison to other ministers. Whence on 1 Cor. 1:13: "Is Christ divided?" the gloss says that "He could give power of authority in baptizing, to those to whom He gave the power of administering it."
Reply Obj. 3: It was in order to avoid the incongruity of many heads in the Church, that Christ was unwilling to communicate to ministers His power of excellence. If, however, He had done so, He would have been Head in chief; the others in subjection to Him. _______________________
FIFTH ARTICLE [III, Q. 64, Art. 5]
Whether the Sacraments Can Be Conferred by Evil Ministers?
Objection 1: It seems that the sacraments cannot be conferred by evil ministers. For the sacraments of the New Law are ordained for the purpose of cleansing from sin and for the bestowal of grace. Now evil men, being themselves unclean, cannot cleanse others from sin, according to Ecclus. 34:4: "Who [Vulg.: 'What'] can be made clean by the unclean?" Moreover, since they have not grace, it seems that they cannot give grace, for "no one gives what he has not." It seems, therefore, that the sacraments cannot be conferred by wicked men.
Obj. 2: Further, all the power of the sacraments is derived from Christ, as stated above (A. 3; Q. 62, A. 5). But evil men are cut off from Christ: because they have not charity, by which the members are united to their Head, according to 1 John 4:16: "He that abideth in charity, abideth in God, and God in him." Therefore it seems that the sacraments cannot be conferred by evil men.
Obj. 3: Further, if anything is wanting that is required for the sacraments, the sacrament is invalid; for instance, if the required matter or form be wanting. But the minister required for a sacrament is one who is without the stain of sin, according to Lev. 21:17, 18: "Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his God, neither shall he approach to minister to Him." Therefore it seems that if the minister be wicked, the sacrament has no effect.
On the contrary,Augustine says on John 1:33: "He upon Whom thou shalt see the Spirit," etc. (Tract. v in Joan.), that "John did not know that our Lord, having the authority of baptizing, would keep it to Himself, but that the ministry would certainly pass to both good and evil men . . . What is a bad minister to thee, where the Lord is good?"
I answer that,As stated above (A. 1), the ministers of the Church work instrumentally in the sacraments, because, in a way, a minister is of the nature of an instrument. But, as stated above (Q. 62, AA. 1, 4), an instrument acts not by reason of its own form, but by the power of the one who moves it. Consequently, whatever form or power an instrument has in addition to that which it has as an instrument, is accidental to it: for instance, that a physician's body, which is the instrument of his soul, wherein is his medical art, be healthy or sickly; or that a pipe, through which water passes, be of silver or lead. Therefore the ministers of the Church can confer the sacraments, though they be wicked.
Reply Obj. 1: The ministers of the Church do not by their own power cleanse from sin those who approach the sacraments, nor do they confer grace on them: it is Christ Who does this by His own power while He employs them as instruments. Consequently, those who approach the sacraments receive an effect whereby they are enlikened not to the ministers but to Christ.
Reply Obj. 2: Christ's members are united to their Head by charity, so that they may receive life from Him; for as it is written (1 John 3:14): "He that loveth not abideth in death." Now it is possible for a man to work with a lifeless instrument, and separated from him as to bodily union, provided it be united to him by some sort of motion: for a workman works in one way with his hand, in another with his axe. Consequently, it is thus that Christ works in the sacraments, both by wicked men as lifeless instruments, and by good men as living instruments.
Reply Obj. 3: A thing is required in a sacrament in two ways. First, as being essential to it: and if this be wanting, the sacrament is invalid; for instance, if the due form or matter be wanting. Secondly, a thing is required for a sacrament, by reason of a certain fitness. And in this way good ministers are required for a sacrament. _______________________
SIXTH ARTICLE [III, Q. 64, Art. 6]
Whether Wicked Men Sin in Administering the Sacraments?
Objection 1: It seems that wicked men do not sin in administering the sacraments. For just as men serve God in the sacraments, so do they serve Him in works of charity; whence it is written (Heb. 13:16): "Do not forget to do good and to impart, for by such sacrifices God's favor is obtained." But the wicked do not sin in serving God by works of charity: indeed, they should be persuaded to do so, according to Dan. 4:24: "Let my counsel be acceptable" to the king; "Redeem thou thy sins with alms." Therefore it seems that wicked men do not sin in administering the sacraments.
Obj. 2: Further, whoever co-operates with another in his sin, is also guilty of sin, according to Rom. 1:32: "He is [Vulg.: 'They are'] worthy of death; not only he that commits the sin, but also he who consents to them that do them." But if wicked ministers sin in administering sacraments, those who receive sacraments from them, co-operate in their sin. Therefore they would sin also; which seems unreasonable.
Obj. 3: Further, it seems that no one should act when in doubt, for thus man would be driven to despair, as being unable to avoid sin. But if the wicked were to sin in administering sacraments, they would be in a state of perplexity: since sometimes they would sin also if they did not administer sacraments; for instance, when by reason of their office it is their bounden duty to do so; for it is written (1 Cor. 9:16): "For a necessity lieth upon me: Woe is unto me if I preach not the gospel." Sometimes also on account of some danger; for instance, if a child in danger of death be brought to a sinner for baptism. Therefore it seems that the wicked do not sin in administering the sacraments.
On the contrary,Dionysius says (Eccl. Hier. i) that "it is wrong for the wicked even to touch the symbols," i.e. the sacramental signs. And he says in the epistle to Demophilus: "It seems presumptuous for such a man," i.e. a sinner, "to lay hands on priestly things; he is neither afraid nor ashamed, all unworthy that he is, to take part in Divine things, with the thought that God does not see what he sees in himself: he thinks, by false pretenses, to cheat Him Whom he calls his Father; he dares to utter, in the person of Christ, words polluted by his infamy, I will not call them prayers, over the Divine symbols."
I answer that,A sinful action consists in this, that a man "fails to act as he ought to," as the Philosopher explains (Ethic. ii). Now it has been said (A. 5, ad 3) that it is fitting for the ministers of sacraments to be righteous; because ministers should be like unto their Lord, according to Lev. 19:2: "Be ye holy, because I . . . am holy"; and Ecclus. 10:2: "As the judge of the people is himself, so also are his ministers." Consequently, there can be no doubt that the wicked sin by exercising the ministry of God and the Church, by conferring the sacraments. And since this sin pertains to irreverence towards God and the contamination of holy things, as far as the man who sins is concerned, although holy things in themselves cannot be contaminated; it follows that such a sin is mortal in its genus.
Reply Obj. 1: Works of charity are not made holy by some process of consecration, but they belong to the holiness of righteousness, as being in a way parts of righteousness. Consequently, when a man shows himself as a minister of God, by doing works of charity, if he be righteous, he will be made yet holier; but if he be a sinner, he is thereby disposed to holiness. On the other hand, the sacraments are holy in themselves owing to their mystical consecration. Wherefore the holiness of righteousness is required in the minister, that he may be suitable for his ministry: for which reason he acts unbecomingly and sins, if while in a state of sin he attempts to fulfil that ministry.
Reply Obj. 2: He who approaches a sacrament, receives it from a minister of the Church, not because he is such and such a man, but because he is a minister of the Church. Consequently, as long as the latter is tolerated in the ministry, he that receives a sacrament from him, does not communicate in his sin, but communicates with the Church from whom he has his ministry. But if the Church, by degrading, excommunicating, or suspending him, does not tolerate him in the ministry, he that receives a sacrament from him sins, because he communicates in his sin.
Reply Obj. 3: A man who is in mortal sin is not perplexed simply, if by reason of his office it be his bounden duty to minister sacraments; because he can repent of his sin and so minister lawfully. But there is nothing unreasonable in his being perplexed, if we suppose that he wishes to remain in sin.
However, in a case of necessity when even a lay person might baptize, he would not sin in baptizing. For it is clear that then he does not exercise the ministry of the Church, but comes to the aid of one who is in need of his services. It is not so with the other sacraments, which are not so necessary as baptism, as we shall show further on (Q. 65, AA. 3, 4; Q. 62, A. 3). _______________________
SEVENTH ARTICLE [III, Q. 64, Art. 7]
Whether Angels Can Administer Sacraments?
Objection 1: It seems that angels can administer sacraments. Because a higher minister can do whatever the lower can; thus a priest can do whatever a deacon can: but not conversely. But angels are higher ministers in the hierarchical order than any men whatsoever, as Dionysius says (Coel. Hier. ix). Therefore, since men can be ministers of sacraments, it seems that much more can angels be.
Obj. 2: Further, in heaven holy men are likened to the angels (Matt. 22:30). But some holy men, when in heaven, can be ministers of the sacraments; since the sacramental character is indelible, as stated above (Q. 63, A. 5). Therefore it seems that angels too can be ministers of sacraments.
Obj. 3: Further, as stated above (Q. 8, A. 7), the devil is head of the wicked, and the wicked are his members. But sacraments can be administered by the wicked. Therefore it seems that they can be administered even by demons.
On the contrary,It is written (Heb. 5:1): "Every high priest taken from among men, is ordained for men in the things that appertain to God." But angels whether good or bad are not taken from among men. Therefore they are not ordained ministers in the things that appertain to God, i.e. in the sacraments.
I answer that,As stated above (A. 3; Q. 62, A. 5), the whole power of the sacraments flows from Christ's Passion, which belongs to Him as man. And Him in their very nature men, not angels, resemble; indeed, in respect of His Passion, He is described as being "a little lower than the angels" (Heb. 2:9). Consequently, it belongs to men, but not to angels, to dispense the sacraments and to take part in their administration.
But it must be observed that as God did not bind His power to the sacraments, so as to be unable to bestow the sacramental effect without conferring the sacrament; so neither did He bind His power to the ministers of the Church so as to be unable to give angels power to administer the sacraments. And since good angels are messengers of truth; if any sacramental rite were performed by good angels, it should be considered valid, because it ought to be evident that this is being done by the will of God: for instance, certain churches are said to have been consecrated by the ministry of the angels [*See Acta S.S., September 29]. But if demons, who are "lying spirits," were to perform a sacramental rite, it should be pronounced as invalid.
Reply Obj. 1: What men do in a less perfect manner, i.e. by sensible sacraments, which are proportionate to their nature, angels also do, as ministers of a higher degree, in a more perfect manner, i.e. invisibly—by cleansing, enlightening, and perfecting.
Reply Obj. 2: The saints in heaven resemble the angels as to their share of glory, but not as to the conditions of their nature: and consequently not in regard to the sacraments.
Reply Obj. 3: Wicked men do not owe their power of conferring sacraments to their being members of the devil. Consequently, it does not follow thata fortiorithe devil, their head, can do so. _______________________
EIGHTH ARTICLE [III, Q. 64, Art. 8]
Whether the Minister's Intention Is Required for the Validity of aSacrament?
Objection 1: It seems that the minister's intention is not required for the validity of a sacrament. For the minister of a sacrament works instrumentally. But the perfection of an action does not depend on the intention of the instrument, but on that of the principal agent. Therefore the minister's intention is not necessary for the perfecting of a sacrament.
Obj. 2: Further, one man's intention cannot be known to another. Therefore if the minister's intention were required for the validity of a sacrament, he who approaches a sacrament could not know whether he has received the sacrament. Consequently he could have no certainty in regard to salvation; the more that some sacraments are necessary for salvation, as we shall state further on (Q. 65, A. 4).
Obj. 3: Further, a man's intention cannot bear on that to which he does not attend. But sometimes ministers of sacraments do not attend to what they say or do, through thinking of something else. Therefore in this respect the sacrament would be invalid through want of intention.
On the contrary,What is unintentional happens by chance. But this cannot be said of the sacramental operation. Therefore the sacraments require the intention of the minister.
I answer that,When a thing is indifferent to many uses, it must needs be determined to one, if that one has to be effected. Now those things which are done in the sacraments, can be done with various intent; for instance, washing with water, which is done in baptism, may be ordained to bodily cleanliness, to the health of the body, to amusement, and many other similar things. Consequently, it needs to be determined to one purpose, i.e. the sacramental effect, by the intention of him who washes. And this intention is expressed by the words which are pronounced in the sacraments; for instance the words, "I baptize thee in the name of the Father," etc.
Reply Obj. 1: An inanimate instrument has no intention regarding the effect; but instead of the intention there is the motion whereby it is moved by the principal agent. But an animate instrument, such as a minister, is not only moved, but in a sense moves itself, in so far as by his will he moves his bodily members to act. Consequently, his intention is required, whereby he subjects himself to the principal agent; that is, it is necessary that he intend to do that which Christ and the Church do.
Reply Obj. 2: On this point there are two opinions. For some hold that the mental intention of the minister is necessary; in the absence of which the sacrament is invalid: and that this defect in the case of children who have not the intention of approaching the sacrament, is made good by Christ, Who baptizes inwardly: whereas in adults, who have that intention, this defect is made good by their faith and devotion.
This might be true enough of the ultimate effect, i.e. justification from sins; but as to that effect which is both real and sacramental, viz. the character, it does not appear possible for it to be made good by the devotion of the recipient, since a character is never imprinted save by a sacrament.
Consequently, others with better reason hold that the minister of a sacrament acts in the person of the whole Church, whose minister he is; while in the words uttered by him, the intention of the Church is expressed; and that this suffices for the validity of the sacrament, except the contrary be expressed on the part either of the minister or of the recipient of the sacrament.
Reply Obj. 3: Although he who thinks of something else, has no actual intention, yet he has habitual intention, which suffices for the validity of the sacrament; for instance if, when a priest goes to baptize someone, he intends to do to him what the Church does. Wherefore if subsequently during the exercise of the act his mind be distracted by other matters, the sacrament is valid in virtue of his original intention. Nevertheless, the minister of a sacrament should take great care to have actual intention. But this is not entirely in man's power, because when a man wishes to be very intent on something, he begins unintentionally to think of other things, according to Ps. 39:18: "My heart hath forsaken me." _______________________
NINTH ARTICLE [III, Q. 64, Art. 9]
Whether Faith Is Required of Necessity in the Minister of a Sacrament?
Objection 1: It seems that faith is required of necessity in the minister of a sacrament. For, as stated above (A. 8), the intention of the minister is necessary for the validity of a sacrament. But "faith directs in intention" as Augustine says against Julian (In Psalm xxxi, cf. Contra Julian iv). Therefore, if the minister is without the true faith, the sacrament is invalid.
Obj. 2: Further, if a minister of the Church has not the true faith, it seems that he is a heretic. But heretics, seemingly, cannot confer sacraments. For Cyprian says in an epistle against heretics (lxxiii): "Everything whatsoever heretics do, is carnal, void and counterfeit, so that nothing that they do should receive our approval." And Pope Leo says in his epistle to Leo Augustus (clvi): "It is a matter of notoriety that the light of all the heavenly sacraments is extinguished in the see of Alexandria, by an act of dire and senseless cruelty. The sacrifice is no longer offered, the chrism is no longer consecrated, all the mysteries of religion have fled at the touch of the parricide hands of ungodly men." Therefore a sacrament requires of necessity that the minister should have the true faith.
Obj. 3: Further, those who have not the true faith seem to be separated from the Church by excommunication: for it is written in the second canonical epistle of John (10): "If any man come to you, and bring not this doctrine, receive him not into the house, nor say to him; God speed you": and (Titus 3:10): "A man that is a heretic, after the first and second admonition avoid." But it seems that an excommunicate cannot confer a sacrament of the Church: since he is separated from the Church, to whose ministry the dispensation of the sacraments belongs. Therefore a sacrament requires of necessity that the minister should have the true faith.
On the contrary,Augustine says against the Donatist Petilian: "Remember that the evil lives of wicked men are not prejudicial to God's sacraments, by rendering them either invalid or less holy."
I answer that,As stated above (A. 5), since the minister works instrumentally in the sacraments, he acts not by his own but by Christ's power. Now just as charity belongs to a man's own power so also does faith. Wherefore, just as the validity of a sacrament does not require that the minister should have charity, and even sinners can confer sacraments, as stated above (A. 5); so neither is it necessary that he should have faith, and even an unbeliever can confer a true sacrament, provided that the other essentials be there.
Reply Obj. 1: It may happen that a man's faith is defective in regard to something else, and not in regard to the reality of the sacrament which he confers: for instance, he may believe that it is unlawful to swear in any case whatever, and yet he may believe that baptism is an efficient cause of salvation. And thus such unbelief does not hinder the intention of conferring the sacrament. But if his faith be defective in regard to the very sacrament that he confers, although he believe that no inward effect is caused by the thing done outwardly, yet he does know that the Catholic Church intends to confer a sacrament by that which is outwardly done. Wherefore, his unbelief notwithstanding, he can intend to do what the Church does, albeit he esteem it to be nothing. And such an intention suffices for a sacrament: because as stated above (A. 8, ad 2) the minister of a sacrament acts in the person of the Church by whose faith any defect in the minister's faith is made good.
Reply Obj. 2: Some heretics in conferring sacraments do not observe the form prescribed by the Church: and these confer neither the sacrament nor the reality of the sacrament. But some do observe the form prescribed by the Church: and these confer indeed the sacrament but not the reality. I say this in the supposition that they are outwardly cut off from the Church; because from the very fact that anyone receives the sacraments from them, he sins; and consequently is hindered from receiving the effect of the sacrament. Wherefore Augustine (Fulgentius, De Fide ad Pet.) says: "Be well assured and have no doubt whatever that those who are baptized outside the Church, unless they come back to the Church, will reap disaster from their Baptism." In this sense Pope Leo says that "the light of the sacraments was extinguished in the Church of Alexandria"; viz. in regard to the reality of the sacrament, not as to the sacrament itself.
Cyprian, however, thought that heretics do not confer even the sacrament: but in this respect we do not follow his opinion. Hence Augustine says (De unico Baptismo xiii): "Though the martyr Cyprian refused to recognize Baptism conferred by heretics or schismatics, yet so great are his merits, culminating in the crown of martyrdom, that the light of his charity dispels the darkness of his fault, and if anything needed pruning, the sickle of his passion cut it off."
Reply Obj. 3: The power of administering the sacraments belongs to the spiritual character which is indelible, as explained above (Q. 63, A. 3). Consequently, if a man be suspended by the Church, or excommunicated or degraded, he does not lose the power of conferring sacraments, but the permission to use this power. Wherefore he does indeed confer the sacrament, but he sins in so doing. He also sins that receives a sacrament from such a man: so that he does not receive the reality of the sacrament, unless ignorance excuses him. _______________________
TENTH ARTICLE [III, Q. 64, Art. 10]
Whether the Validity of a Sacrament Requires a Good Intention in theMinister?
Objection 1: It seems that the validity of a sacrament requires a good intention in the minister. For the minister's intention should be in conformity with the Church's intention, as explained above (A. 8, ad 1). But the intention of the Church is always good. Therefore the validity of a sacrament requires of necessity a good intention in the minister.
Obj. 2: Further, a perverse intention seems worse than a playful one. But a playful intention destroys a sacrament: for instance, if someone were to baptize anybody not seriously but in fun. Much more, therefore, does a perverse intention destroy a sacrament: for instance, if somebody were to baptize a man in order to kill him afterwards.
Obj. 3: Further, a perverse intention vitiates the whole work, according to Luke 11:34: "If thy eye be evil, thy" whole "body will be darksome." But the sacraments of Christ cannot be contaminated by evil men; as Augustine says against Petilian (Cont. Litt. Petil ii). Therefore it seems that, if the minister's intention is perverse, the sacrament is invalid.
On the contrary,A perverse intention belongs to the wickedness of the minister. But the wickedness of the minister does not annul the sacrament: neither, therefore, does his perverse intention.
I answer that,The minister's intention may be perverted in two ways. First in regard to the sacrament: for instance, when a man does not intend to confer a sacrament, but to make a mockery of it. Such a perverse intention takes away the truth of the sacrament, especially if it be manifested outwardly.
Secondly, the minister's intention may be perverted as to something that follows the sacrament: for instance, a priest may intend to baptize a woman so as to be able to abuse her; or to consecrate the Body of Christ, so as to use it for sorcery. And because that which comes first does not depend on that which follows, consequently such a perverse intention does not annul the sacrament; but the minister himself sins grievously in having such an intention.
Reply Obj. 1: The Church has a good intention both as to the validity of the sacrament and as to the use thereof: but it is the former intention that perfects the sacrament, while the latter conduces to the meritorious effect. Consequently, the minister who conforms his intention to the Church as to the former rectitude, but not as to the latter, perfects the sacrament indeed, but gains no merit for himself.
Reply Obj. 2: The intention of mimicry or fun excludes the first kind of right intention, necessary for the validity of a sacrament. Consequently, there is no comparison.
Reply Obj. 3: A perverse intention perverts the action of the one who has such an intention, not the action of another. Consequently, the perverse intention of the minister perverts the sacrament in so far as it is his action: not in so far as it is the action of Christ, Whose minister he is. It is just as if the servant [minister] of some man were to carry alms to the poor with a wicked intention, whereas his master had commanded him with a good intention to do so. _______________________
OF THE NUMBER OF THE SACRAMENTS(In Four Articles)
We have now to consider the number of the sacraments: and concerning this there are four points of inquiry:
(1) Whether there are seven sacraments?
(2) The order of the sacraments among themselves;
(3) Their mutual comparison;
(4) Whether all the sacraments are necessary for salvation? _______________________
FIRST ARTICLE [III, Q. 65, Art. 1]
Whether There Should Be Seven Sacraments?
Objection 1: It seems that there ought not to be seven sacraments. For the sacraments derive their efficacy from the Divine power, and the power of Christ's Passion. But the Divine power is one, and Christ's Passion is one; since "by one oblation He hath perfected for ever them that are sanctified" (Heb. 10:14). Therefore there should be but one sacrament.
Obj. 2: Further, a sacrament is intended as a remedy for the defect caused by sin. Now this is twofold, punishment and guilt. Therefore two sacraments would be enough.
Obj. 3: Further, sacraments belong to the actions of the ecclesiastical hierarchy, as Dionysius explains (Eccl. Hier. v). But, as he says, there are three actions of the ecclesiastical hierarchy, namely, "to cleanse, to enlighten, to perfect." Therefore there should be no more than three sacraments.
Obj. 4: Further, Augustine says (Contra Faust. xix) that the "sacraments" of the New Law are "less numerous" than those of the Old Law. But in the Old Law there was no sacrament corresponding to Confirmation and Extreme Unction. Therefore these should not be counted among the sacraments of the New Law.
Obj. 5: Further, lust is not more grievous than other sins, as we have made clear in the Second Part (I-II, Q. 74, A. 5; II-II, Q. 154, A. 3). But there is no sacrament instituted as a remedy for other sins. Therefore neither should matrimony be instituted as a remedy for lust.
Obj. 6: On the other hand, It seems that there should be more than seven sacraments. For sacraments are a kind of sacred sign. But in the Church there are many sanctifications by sensible signs, such as Holy Water the Consecration of Altars, and such like. Therefore there are more than seven sacraments.
Obj. 7: Further, Hugh of St. Victor (De Sacram. i) says that the sacraments of the Old Law were oblations, tithes and sacrifices. But the Sacrifice of the Church is one sacrament, called the Eucharist. Therefore oblations also and tithes should be called sacraments.
Obj. 8: Further, there are three kinds of sin, original, mortal and venial. Now Baptism is intended as a remedy against original sin, and Penance against mortal sin. Therefore besides the seven sacraments, there should be another against venial sin.
I answer that,As stated above (Q. 62, A. 5; Q. 63, A. 1), the sacraments of the Church were instituted for a twofold purpose: namely, in order to perfect man in things pertaining to the worship of God according to the religion of Christian life, and to be a remedy against the defects caused by sin. And in either way it is becoming that there should be seven sacraments.
For spiritual life has a certain conformity with the life of the body: just as other corporeal things have a certain likeness to things spiritual. Now a man attains perfection in the corporeal life in two ways: first, in regard to his own person; secondly, in regard to the whole community of the society in which he lives, for man is by nature a social animal. With regard to himself man is perfected in the life of the body, in two ways; first, directly (per se), i.e. by acquiring some vital perfection; secondly, indirectly (per accidens), i.e. by the removal of hindrances to life, such as ailments, or the like. Now the life of the body is perfecteddirectly,in three ways. First, by generation whereby a man begins to be and to live: and corresponding to this in the spiritual life there is Baptism, which is a spiritual regeneration, according to Titus 3:5: "By the laver of regeneration," etc. Secondly, by growth whereby a man is brought to perfect size and strength: and corresponding to this in the spiritual life there is Confirmation, in which the Holy Ghost is given to strengthen us. Wherefore the disciples who were already baptized were bidden thus: "Stay you in the city till you be endued with power from on high" (Luke 24:49). Thirdly, by nourishment, whereby life and strength are preserved to man; and corresponding to this in the spiritual life there is the Eucharist. Wherefore it is said (John 6:54): "Except you eat of the flesh of the Son of Man, and drink His blood, you shall not have life in you."
And this would be enough for man if he had an impassible life, both corporally and spiritually; but since man is liable at times to both corporal and spiritual infirmity, i.e. sin, hence man needs a cure from his infirmity; which cure is twofold. One is the healing, that restores health: and corresponding to this in the spiritual life there is Penance, according to Ps. 40:5: "Heal my soul, for I have sinned against Thee." The other is the restoration of former vigor by means of suitable diet and exercise: and corresponding to this in the spiritual life there is Extreme Unction, which removes the remainder of sin, and prepares man for final glory. Wherefore it is written (James 5:15): "And if he be in sins they shall be forgiven him."
In regard to the whole community, man is perfected in two ways. First, by receiving power to rule the community and to exercise public acts: and corresponding to this in the spiritual life there is the sacrament of order, according to the saying of Heb. 7:27, that priests offer sacrifices not for themselves only, but also for the people. Secondly in regard to natural propagation. This is accomplished by Matrimony both in the corporal and in the spiritual life: since it is not only a sacrament but also a function of nature.
We may likewise gather the number of the sacraments from their being instituted as a remedy against the defect caused by sin. For Baptism is intended as a remedy against the absence of spiritual life; Confirmation, against the infirmity of soul found in those of recent birth; the Eucharist, against the soul's proneness to sin; Penance, against actual sin committed after baptism; Extreme Unction, against the remainders of sins—of those sins, namely, which are not sufficiently removed by Penance, whether through negligence or through ignorance; order, against divisions in the community; Matrimony, as a remedy against concupiscence in the individual, and against the decrease in numbers that results from death.
Some, again, gather the number of sacraments from a certain adaptation to the virtues and to the defects and penal effects resulting from sin. They say that Baptism corresponds to Faith, and is ordained as a remedy against original sin; Extreme Unction, to Hope, being ordained against venial sin; the Eucharist, to Charity, being ordained against the penal effect which is malice; Order, to Prudence, being ordained against ignorance; Penance to Justice, being ordained against mortal sin; Matrimony, to Temperance, being ordained against concupiscence; Confirmation, to Fortitude, being ordained against infirmity.
Reply Obj. 1: The same principal agent uses various instruments unto various effects, in accordance with the thing to be done. In the same way the Divine power and the Passion of Christ work in us through the various sacraments as through various instruments.
Reply Obj. 2: Guilt and punishment are diversified both according to species, inasmuch as there are various species of guilt and punishment, and according to men's various states and habitudes. And in this respect it was necessary to have a number of sacraments, as explained above.
Reply Obj. 3: In hierarchical actions we must consider the agents, the recipients and the actions. The agents are the ministers of the Church; and to these the sacrament of order belongs. The recipients are those who approach the sacraments: and these are brought into being by Matrimony. The actions are "cleansing," "enlightening," and "perfecting." Mere cleansing, however, cannot be a sacrament of the New Law, which confers grace: yet it belongs to certain sacramentals, i.e. catechism and exorcism. But cleansing coupled with enlightening, according to Dionysius, belongs to Baptism; and, for him who falls back into sin, they belong secondarily to Penance and Extreme Unction. And perfecting, as regards power, which is, as it were, a formal perfection, belongs to Confirmation: while, as regards the attainment of the end, it belongs to the Eucharist.
Reply Obj. 4: In the sacrament of Confirmation we receive the fulness of the Holy Ghost in order to be strengthened; while in Extreme Unction man is prepared for the immediate attainment of glory; and neither of these two purposes was becoming to the Old Testament. Consequently, nothing in the old Law could correspond to these sacraments. Nevertheless, the sacraments of the old Law were more numerous, on account of the various kinds of sacrifices and ceremonies.
Reply Obj. 5: There was need for a special sacrament to be applied as a remedy against venereal concupiscence: first because by this concupiscence, not only the person but also the nature is defiled: secondly, by reason of its vehemence whereby it clouds the reason.
Reply Obj. 6: Holy Water and other consecrated things are not called sacraments, because they do not produce the sacramental effect, which is the receiving of grace. They are, however, a kind of disposition to the sacraments: either by removing obstacles, thus holy water is ordained against the snares of the demons, and against venial sins: or by making things suitable for the conferring of a sacrament; thus the altar and vessels are consecrated through reverence for the Eucharist.
Reply Obj. 7: Oblations and tithes, both the Law of nature and in the Law of Moses, ere ordained not only for the sustenance of the ministers and the poor, but also figuratively; and consequently they were sacraments. But now they remain no longer as figures, and therefore they are not sacraments.
Reply Obj. 8: The infusion of grace is not necessary for the blotting out of venial sin. Wherefore, since grace is infused in each of the sacraments of the New Law, none of them was instituted directly against venial sin. This is taken away by certain sacramentals, for instance, Holy Water and such like. Some, however, hold that Extreme Unction is ordained against venial sin. But of this we shall speak in its proper place (Suppl., Q. 30, A. 1). _______________________
SECOND ARTICLE [III, Q. 65, Art. 2]
Whether the Order of the Sacraments, As Given Above, Is Becoming?
Objection 1: It seems that the order of the sacraments as given above is unbecoming. For according to the Apostle (1 Cor. 15:46), "that was . . . first . . . which is natural, afterwards that which is spiritual." But man is begotten through Matrimony by a first and natural generation; while in Baptism he is regenerated as by a second and spiritual generation. Therefore Matrimony should precede Baptism.
Obj. 2: Further, through the sacrament of order man receives the power of agent in sacramental actions. But the agent precedes his action. Therefore order should precede Baptism and the other sacraments.
Obj. 3: Further, the Eucharist is a spiritual food; while Confirmation is compared to growth. But food causes, and consequently precedes, growth. Therefore the Eucharist precedes Confirmation.
Obj. 4: Further, Penance prepares man for the Eucharist. But a disposition precedes perfection. Therefore Penance should precede the Eucharist.
Obj. 5: Further, that which is nearer the last end comes after other things. But, of all the sacraments, Extreme Unction is nearest to the last end which is Happiness. Therefore it should be placed last among the sacraments.
On the contrary,The order of the sacraments, as given above, is commonly adopted by all.
I answer that,The reason of the order among the sacraments appears from what has been said above (A. 1). For just as unity precedes multitude, so those sacraments which are intended for the perfection of the individual, naturally precede those which are intended for the perfection of the multitude; and consequently the last place among the sacraments is given to order and Matrimony, which are intended for the perfection of the multitude: while Matrimony is placed after order, because it has less participation in the nature of the spiritual life, to which the sacraments are ordained. Moreover, among things ordained to the perfection of the individual, those naturally come first which are ordained directly to the perfection of the spiritual life, and afterwards, those which are ordained thereto indirectly, viz. by removing some supervening accidental cause of harm; such are Penance and Extreme Unction: while, of these, Extreme Unction is naturally placed last, for it preserves the healing which was begun by Penance.
Of the remaining three, it is clear that Baptism which is a spiritual regeneration, comes first; then Confirmation, which is ordained to the formal perfection of power; and after these the Eucharist which is ordained to final perfection.
Reply Obj. 1: Matrimony as ordained to natural life is a function of nature. But in so far as it has something spiritual it is a sacrament. And because it has the least amount of spirituality it is placed last.
Reply Obj. 2: For a thing to be an agent it must first of all be perfect in itself. Wherefore those sacraments by which a man is perfected in himself, are placed before the sacrament of order, in which a man is made a perfecter of others.
Reply Obj. 3: Nourishment both precedes growth, as its cause; and follows it, as maintaining the perfection of size and power in man. Consequently, the Eucharist can be placed before Confirmation, as Dionysius places it (Eccl. Hier. iii, iv), and can be placed after it, as the Master does (iv, 2, 8).
Reply Obj. 4: This argument would hold if Penance were required of necessity as a preparation to the Eucharist. But this is not true: for if anyone be without mortal sin, he does not need Penance in order to receive the Eucharist. Thus it is clear that Penance is an accidental preparation to the Eucharist, that is to say, sin being supposed. Wherefore it is written in the last chapter of the second Book of Paralipomenon (cf. 2 Paral 33:18): "Thou, O Lord of the righteous, didst not impose penance on righteous men." [*The words quoted are from the apocryphal Prayer of Manasses, which, before the Council of Trent, was to be found inserted in some Latin copies of the Bible.]
Reply Obj. 5: Extreme Unction, for this very reason, is given the last place among those sacraments which are ordained to the perfection of the individual. _______________________
THIRD ARTICLE [III, Q. 65, Art. 3]
Whether the Eucharist Is the Greatest of the Sacraments?
Objection 1: It seems that the Eucharist is not the principal of the sacraments. For the common good is of more account than the good of the individual (1Ethic.ii). But Matrimony is ordained to the common good of the human race by means of generation: whereas the sacrament of the Eucharist is ordained to the private good of the recipient. Therefore it is not the greatest of the sacraments.
Obj. 2: Further, those sacraments, seemingly, are greater, which are conferred by a greater minister. But the sacraments of Confirmation and order are conferred by a bishop only, who is a greater minister than a mere minister such as a priest, by whom the sacraments of the Eucharist is conferred. Therefore those sacraments are greater.
Obj. 3: Further, those sacraments are greater that have the greater power. But some of the sacraments imprint a character, viz. Baptism, Confirmation and order; whereas the Eucharist does not. Therefore those sacraments are greater.
Obj. 4: Further, that seems to be greater, on which others depend without its depending on them. But the Eucharist depends on Baptism: since no one can receive the Eucharist except he has been baptized. Therefore Baptism is greater than the Eucharist.
On the contrary,Dionysius says (Eccl. Hier. iii) that "No one receives hierarchical perfection save by the most God-like Eucharist." Therefore this sacrament is greater than all the others and perfects them.
I answer that,Absolutely speaking, the sacrament of the Eucharist is the greatest of all the sacraments: and this may be shown in three ways. First of all because it contains Christ Himself substantially: whereas the other sacraments contain a certain instrumental power which is a share of Christ's power, as we have shown above (Q. 62, A. 4, ad 3, A. 5). Now that which is essentially such is always of more account than that which is such by participation.
Secondly, this is made clear by considering the relation of the sacraments to one another. For all the other sacraments seem to be ordained to this one as to their end. For it is manifest that the sacrament of order is ordained to the consecration of the Eucharist: and the sacrament of Baptism to the reception of the Eucharist: while a man is perfected by Confirmation, so as not to fear to abstain from this sacrament. By Penance and Extreme Unction man is prepared to receive the Body of Christ worthily. And Matrimony at least in its signification, touches this sacrament; in so far as it signifies the union of Christ with the Church, of which union the Eucharist is a figure: hence the Apostle says (Eph. 5:32): "This is a great sacrament: but I speak in Christ and in the Church."
Thirdly, this is made clear by considering the rites of the sacraments. For nearly all the sacraments terminate in the Eucharist, as Dionysius says (Eccl. Hier. iii): thus those who have been ordained receive Holy Communion, as also do those who have been baptized, if they be adults.
The remaining sacraments may be compared to one another in several ways. For on the ground of necessity, Baptism is the greatest of the sacraments; while from the point of view of perfection, order comes first; while Confirmation holds a middle place. The sacraments of Penance and Extreme Unction are on a degree inferior to those mentioned above; because, as stated above (A. 2), they are ordained to the Christian life, not directly, but accidentally, as it were, that is to say, as remedies against supervening defects. And among these, Extreme Unction is compared to Penance, as Confirmation to Baptism; in such a way, that Penance is more necessary, whereas Extreme Unction is more perfect.
Reply Obj. 1: Matrimony is ordained to the common good as regards the body. But the common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist.
Reply Obj. 2: By order and Confirmation the faithful of Christ are deputed to certain special duties; and this can be done by the prince alone. Consequently the conferring of these sacraments belongs exclusively to a bishop, who is, as it were, a prince in the Church. But a man is not deputed to any duty by the sacrament of the Eucharist, rather is this sacrament the end of all duties, as stated above.
Reply Obj. 3: The sacramental character, as stated above (Q. 63, A. 3), is a kind of participation in Christ's priesthood. Wherefore the sacrament that unites man to Christ Himself, is greater than a sacrament that imprints Christ's character.
Reply Obj. 4: This argument proceeds on the ground of necessity. For thus Baptism, being of the greatest necessity, is the greatest of the sacraments, just as order and Confirmation have a certain excellence considered in their administration; and Matrimony by reason of its signification. For there is no reason why a thing should not be greater from a certain point of view which is not greater absolutely speaking. _______________________
FOURTH ARTICLE [III, Q. 65, Art. 4]
Whether All the Sacraments Are Necessary for Salvation?
Objection 1: It seems that all the sacraments are necessary for salvation. For what is not necessary seems to be superfluous. But no sacrament is superfluous, because "God does nothing without a purpose" (De Coelo et Mundo i). Therefore all the sacraments are necessary for salvation.
Obj. 2: Further, just as it is said of Baptism (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter in to the kingdom of God," so of the Eucharist is it said (John 6:54): "Except you eat of the flesh of the Son of Man, and drink of His blood, you shall not have life in you." Therefore, just as Baptism is a necessary sacrament, so is the Eucharist.
Obj. 3: Further, a man can be saved without the sacrament of Baptism, provided that some unavoidable obstacle, and not his contempt for religion, debar him from the sacrament, as we shall state further on (Q. 68, A. 2). But contempt of religion in any sacrament is a hindrance to salvation. Therefore, in like manner, all the sacraments are necessary for salvation.
On the contrary,Children are saved by Baptism alone without the other sacraments.
I answer that,Necessity of end, of which we speak now, is twofold. First, a thing may be necessary so that without it the end cannot be attained; thus food is necessary for human life. And this is simple necessity of end. Secondly, a thing is said to be necessary, if, without it, the end cannot be attained so becomingly: thus a horse is necessary for a journey. But this is not simple necessity of end.
In the first way, three sacraments are necessary for salvation. Two of them are necessary to the individual; Baptism, simply and absolutely; Penance, in the case of mortal sin committed after Baptism; while the sacrament of order is necessary to the Church, since "where there is no governor the people shall fall" (Prov. 11:14).
But in the second way the other sacraments are necessary. For in a sense Confirmation perfects Baptism; Extreme Unction perfects Penance; while Matrimony, by multiplying them, preserves the numbers in the Church.
Reply Obj. 1: For a thing not to be superfluous it is enough if it be necessary either in the first or the second way. It is thus that the sacraments are necessary, as stated above.
Reply Obj. 2: These words of our Lord are to be understood of spiritual, and not of merely sacramental, eating, as Augustine explains (Tract. xxvi super Joan.).
Reply Obj. 3: Although contempt of any of the sacraments is a hindrance to salvation, yet it does not amount to contempt of the sacrament, if anyone does not trouble to receive a sacrament that is not necessary for salvation. Else those who do not receive orders, and those who do not contract Matrimony, would be guilty of contempt of those sacraments. _______________________
OF THE SACRAMENT OF BAPTISM(In Twelve Articles)
We have now to consider each sacrament specially: (1) Baptism; (2) Confirmation; (3) the Eucharist; (4) Penance; (5) Extreme Unction; (6) Order; (7) Matrimony.
Concerning the first, our consideration will be twofold: (1) ofBaptism itself; (2) of things preparatory to Baptism.
Concerning the first, four points arise for our consideration: (1) Things pertaining to the sacrament of Baptism; (2) The minister of this sacrament; (3) The recipients of this sacrament; (4) The effect of this sacrament.
Concerning the first there are twelve points of inquiry:
(1) What is Baptism? Is it a washing?
(2) Of the institution of this sacrament;
(3) Whether water be the proper matter of this sacrament?
(4) Whether plain water be required?
(5) Whether this be a suitable form of this sacrament: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"?
(6) Whether one could baptize with this form: "I baptize thee in the name of Christ?"
(7) Whether immersion is necessary for Baptism?
(8) Whether trine immersion is necessary?
(9) Whether Baptism can be reiterated?
(10) Of the Baptismal rite;
(11) Of the various kinds of Baptism;
(12) Of the comparison between various Baptisms. _______________________
FIRST ARTICLE [III, Q. 66, Art. 1]
Whether Baptism Is the Mere Washing?
Objection 1: It seems that Baptism is not the mere washing. For the washing of the body is something transitory: but Baptism is something permanent. Therefore Baptism is not the mere washing; but rather is it "the regeneration, the seal, the safeguarding, the enlightenment," as Damascene says (De Fide Orth. iv).
Obj. 2: Further, Hugh of St. Victor says (De Sacram. ii) that "Baptism is water sanctified by God's word for the blotting out of sins." But the washing itself is not water, but a certain use of water.
Obj. 3: Further, Augustine says (Tract. lxxx super Joan.): "The word is added to the element, and this becomes a sacrament." Now, the element is the water. Therefore Baptism is the water and not the washing.
On the contrary,It is written (Ecclus. 34:30): "He that washeth himself (baptizatur) after touching the dead, if he touch him again, what does his washing avail?" It seems, therefore, that Baptism is the washing or bathing.
I answer that,In the sacrament of Baptism, three things may be considered: namely, that which issacrament only;that which isreality and sacrament;and that which isreality only.That which is sacrament only, is something visible and outward; the sign, namely, of the inward effect: for such is the very nature of a sacrament. And this outward something that can be perceived by the sense is both the water itself and its use, which is the washing. Hence some have thought that the water itself is the sacrament: which seems to be the meaning of the passage quoted from Hugh of St. Victor. For in the general definition of a sacrament he says that it is "a material element": and in defining Baptism he says it is "water."
But this is not true. For since the sacraments of the New Law effect a certain sanctification, there the sacrament is completed where the sanctification is completed. Now, the sanctification is not completed in water; but a certain sanctifying instrumental virtue, not permanent but transient, passes from the water, in which it is, into man who is the subject of true sanctification. Consequently the sacrament is not completed in the very water, but in applying the water to man, i.e. in the washing. Hence the Master (iv, 3) says that "Baptism is the outward washing of the body done together with the prescribed form of words."
The Baptismal character is both reality and sacrament: because it is something real signified by the outward washing; and a sacramental sign of the inward justification: and this last is the reality only, in this sacrament—namely, the reality signified and not signifying.
Reply Obj. 1: That which is both sacrament and reality—i.e. the character—and that which is reality only—i.e. the inward justification—remain: the character remains and is indelible, as stated above (Q. 63, A. 5); the justification remains, but can be lost. Consequently Damascene defined Baptism, not as to that which is done outwardly, and is the sacrament only; but as to that which is inward. Hence he sets down two things as pertaining to the character—namely, "seal" and "safeguarding"; inasmuch as the character which is called a seal, so far as itself is concerned, safeguards the soul in good. He also sets down two things as pertaining to the ultimate reality of the sacrament—namely, "regeneration" which refers to the fact that man by being baptized begins the new life of righteousness; and "enlightenment," which refers especially to faith, by which man receives spiritual life, according to Habac 2 (Heb. 10:38; cf. Habac 2:4): "But (My) just man liveth by faith"; and Baptism is a sort of protestation of faith; whence it is called the "Sacrament of Faith." Likewise Dionysius defined Baptism by its relation to the other sacraments, saying (Eccl. Hier. ii) that it is "the principle that forms the habits of the soul for the reception of those most holy words and sacraments"; and again by its relation to heavenly glory, which is the universal end of all the sacraments, when he adds, "preparing the way for us, whereby we mount to the repose of the heavenly kingdom"; and again as to the beginning of spiritual life, when he adds, "the conferring of our most sacred and Godlike regeneration."
Reply Obj. 2: As already stated, the opinion of Hugh of St. Victor on this question is not to be followed. Nevertheless the saying that "Baptism is water" may be verified in so far as water is the material principle of Baptism: and thus there would be "causal predication."
Reply Obj. 3: When the words are added, the element becomes a sacrament, not in the element itself, but in man, to whom the element is applied, by being used in washing him. Indeed, this is signified by those very words which are added to the element, when we say: "I baptize thee," etc. _______________________
SECOND ARTICLE [III, Q. 66, Art. 2]
Whether Baptism Was Instituted After Christ's Passion?
Objection 1: It seems that Baptism was instituted after Christ's Passion. For the cause precedes the effect. Now Christ's Passion operates in the sacraments of the New Law. Therefore Christ's Passion precedes the institution of the sacraments of the New Law: especially the sacrament of Baptism since the Apostle says (Rom. 6:3): "All we, who are baptized in Christ Jesus, are baptized in His death," etc.
Obj. 2: Further, the sacraments of the New Law derive their efficacy from the mandate of Christ. But Christ gave the disciples the mandate of Baptism after His Passion and Resurrection, when He said: "Going, teach ye all nations, baptizing them in the name of the Father," etc. (Matt. 28:19). Therefore it seems that Baptism was instituted after Christ's Passion.
Obj. 3: Further, Baptism is a necessary sacrament, as stated above (Q. 65, A. 4): wherefore, seemingly, it must have been binding on man as soon as it was instituted. But before Christ's Passion men were not bound to be baptized: for Circumcision was still in force, which was supplanted by Baptism. Therefore it seems that Baptism was not instituted before Christ's Passion.
On the contrary,Augustine says in a sermon on the Epiphany (Append. Serm., clxxxv): "As soon as Christ was plunged into the waters, the waters washed away the sins of all." But this was before Christ's Passion. Therefore Baptism was instituted before Christ's Passion.
I answer that,As stated above (Q. 62, A. 1), sacraments derive from their institution the power of conferring grace. Wherefore it seems that a sacrament is then instituted, when it receives the power of producing its effect. Now Baptism received this power when Christ was baptized. Consequently Baptism was truly instituted then, if we consider it as a sacrament. But the obligation of receiving this sacrament was proclaimed to mankind after the Passion and Resurrection. First, because Christ's Passion put an end to the figurative sacraments, which were supplanted by Baptism and the other sacraments of the New Law. Secondly, because by Baptism man is "made conformable" to Christ's Passion and Resurrection, in so far as he dies to sin and begins to live anew unto righteousness. Consequently it behooved Christ to suffer and to rise again, before proclaiming to man his obligation of conforming himself to Christ's Death and Resurrection.
Reply Obj. 1: Even before Christ's Passion, Baptism, inasmuch as it foreshadowed it, derived its efficacy therefrom; but not in the same way as the sacraments of the Old Law. For these were mere figures: whereas Baptism derived the power of justifying from Christ Himself, to Whose power the Passion itself owed its saving virtue.
Reply Obj. 2: It was not meet that men should be restricted to a number of figures by Christ, Who came to fulfil and replace the figure by His reality. Therefore before His Passion He did not make Baptism obligatory as soon as it was instituted; but wished men to become accustomed to its use; especially in regard to the Jews, to whom all things were figurative, as Augustine says (Contra Faust. iv). But after His Passion and Resurrection He made Baptism obligatory, not only on the Jews, but also on the Gentiles, when He gave the commandment: "Going, teach ye all nations."
Reply Obj. 3: Sacraments are not obligatory except when we are commanded to receive them. And this was not before the Passion, as stated above. For our Lord's words to Nicodemus (John 3:5), "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, seem to refer to the future rather than to the present." _______________________
THIRD ARTICLE [III, Q. 66, Art. 3]
Whether Water Is the Proper Matter of Baptism?
Objection 1: It seems that water is not the proper matter of Baptism. For Baptism, according to Dionysius (Eccl. Hier. v) and Damascene (De Fide Orth. iv), has a power of enlightening. But enlightenment is a special characteristic of fire. Therefore Baptism should be conferred with fire rather than with water: and all the more since John the Baptist said when foretelling Christ's Baptism (Matt. 3:11): "He shall baptize you in the Holy Ghost and fire."
Obj. 2: Further, the washing away of sins is signified in Baptism. But many other things besides water are employed in washing, such as wine, oil, and such like. Therefore Baptism can be conferred with these also; and consequently water is not the proper matter of Baptism.
Obj. 3: Further, the sacraments of the Church flowed from the side of Christ hanging on the cross, as stated above (Q. 62, A. 5). But not only water flowed therefrom, but also blood. Therefore it seems that Baptism can also be conferred with blood. And this seems to be more in keeping with the effect of Baptism, because it is written (Apoc. 1:5): "(Who) washed us from our sins in His own blood."
Obj. 4: Further, as Augustine (cf. Master of the Sentences, iv, 3) and Bede (Exposit. in Luc. iii, 21) say, Christ, by "the touch of His most pure flesh, endowed the waters with a regenerating and cleansing virtue." But all waters are not connected with the waters of the Jordan which Christ touched with His flesh. Consequently it seems that Baptism cannot be conferred with any water; and therefore water, as such, is not the proper matter of Baptism.
Obj. 5: Further, if water, as such, were the proper matter of Baptism, there would be no need to do anything to the water before using it for Baptism. But in solemn Baptism the water which is used for baptizing, is exorcized and blessed. Therefore it seems that water, as such, is not the proper matter of Baptism.
On the contrary,our Lord said (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."
I answer that,By Divine institution water is the proper matter of Baptism; and with reason. First, by reason of the very nature of Baptism, which is a regeneration unto spiritual life. And this answers to the nature of water in a special degree; wherefore seeds, from which all living things, viz. plants and animals are generated, are moist and akin to water. For this reason certain philosophers held that water is the first principle of all things.