Objection 4: Further, that seems to be greater, on which others depend
without its depending on them.
without its depending on them.
Summa Theologica
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 to Objection 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 to Objection 3: The power of administering the sacraments belongs
to the spiritual character which is indelible, as explained above
([4404]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.
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Whether the validity of a sacrament requires a good intention in the
minister?
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.
Objection 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.
Objection 3: Further, a perverse intention vitiates the whole work,
according to Lk. 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 to Objection 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 to Objection 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 to Objection 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.
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OF THE NUMBER OF THE SACRAMENTS (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?
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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.
Objection 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.
Objection 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.
Objection 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.
Objection 5: Further, lust is not more grievous than other sins, as we
have made clear in the [4405]FS, Q[74], A[5]; [4406]SS, 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.
Objection 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.
Objection 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.
Objection 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 ([4407]Q[62], A[5];[4408] 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 perfected "directly," 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" (Lk.
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 (Jn. 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 ([4409]XP, Q[30], A[1]).
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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.
Objection 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.
Objection 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.
Objection 4: Further, Penance prepares man for the Eucharist. But a
disposition precedes perfection. Therefore Penance should precede the
Eucharist.
Objection 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 [4410](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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 5: Extreme Unction, for this very reason, is given
the last place among those sacraments which are ordained to the
perfection of the individual.
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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 (1 Ethic. 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.
Objection 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.
Objection 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.
Objection 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 ([4411]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 [4412](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 to Objection 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 to Objection 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 to Objection 3: The sacramental character, as stated above
([4413]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 to Objection 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.
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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.
Objection 2: Further, just as it is said of Baptism (Jn. 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 (Jn. 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.
Objection 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 ([4414]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 to Objection 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 to Objection 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 to Objection 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.
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OF THE SACRAMENT OF BAPTISM (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) of Baptism
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.
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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).
Objection 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.
Objection 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 is "sacrament only"; that which is
"reality and sacrament"; and that which is "reality 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 to Objection 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 ([4415]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 to Objection 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 to Objection 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.
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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.
Objection 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. (Mat. 28:19). Therefore it seems that Baptism was
instituted after Christ's Passion.
Objection 3: Further, Baptism is a necessary sacrament, as stated above
([4416]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 ([4417]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 to Objection 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 to Objection 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 to Objection 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 (Jn. 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. "
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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 (Mat. 3:11): "He shall
baptize you in the Holy Ghost and fire. "
Objection 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.
Objection 3: Further, the sacraments of the Church flowed from the side
of Christ hanging on the cross, as stated above ([4418]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. "
Objection 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.
Objection 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 (Jn. 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.
Secondly, in regard to the effects of Baptism, to which the properties
of water correspond. For by reason of its moistness it cleanses; and
hence it fittingly signifies and causes the cleansing from sins. By
reason of its coolness it tempers superfluous heat: wherefore it
fittingly mitigates the concupiscence of the fomes. By reason of its
transparency, it is susceptive of light; hence its adaptability to
Baptism as the "sacrament of Faith. "
Thirdly, because it is suitable for the signification of the mysteries
of Christ, by which we are justified.
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 to Objection 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 to Objection 3: The power of administering the sacraments belongs
to the spiritual character which is indelible, as explained above
([4404]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.
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Whether the validity of a sacrament requires a good intention in the
minister?
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.
Objection 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.
Objection 3: Further, a perverse intention vitiates the whole work,
according to Lk. 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 to Objection 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 to Objection 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 to Objection 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 (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?
__________________________________________________________________
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.
Objection 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.
Objection 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.
Objection 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.
Objection 5: Further, lust is not more grievous than other sins, as we
have made clear in the [4405]FS, Q[74], A[5]; [4406]SS, 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.
Objection 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.
Objection 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.
Objection 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 ([4407]Q[62], A[5];[4408] 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 perfected "directly," 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" (Lk.
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 (Jn. 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 ([4409]XP, Q[30], A[1]).
__________________________________________________________________
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.
Objection 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.
Objection 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.
Objection 4: Further, Penance prepares man for the Eucharist. But a
disposition precedes perfection. Therefore Penance should precede the
Eucharist.
Objection 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 [4410](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 to Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 5: Extreme Unction, for this very reason, is given
the last place among those sacraments which are ordained to the
perfection of the individual.
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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 (1 Ethic. 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.
Objection 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.
Objection 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.
Objection 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 ([4411]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 [4412](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 to Objection 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 to Objection 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 to Objection 3: The sacramental character, as stated above
([4413]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 to Objection 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.
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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.
Objection 2: Further, just as it is said of Baptism (Jn. 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 (Jn. 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.
Objection 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 ([4414]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 to Objection 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 to Objection 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 to Objection 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.
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OF THE SACRAMENT OF BAPTISM (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) of Baptism
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.
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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).
Objection 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.
Objection 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 is "sacrament only"; that which is
"reality and sacrament"; and that which is "reality 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 to Objection 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 ([4415]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 to Objection 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 to Objection 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.
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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.
Objection 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. (Mat. 28:19). Therefore it seems that Baptism was
instituted after Christ's Passion.
Objection 3: Further, Baptism is a necessary sacrament, as stated above
([4416]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 ([4417]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 to Objection 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 to Objection 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 to Objection 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 (Jn. 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. "
__________________________________________________________________
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 (Mat. 3:11): "He shall
baptize you in the Holy Ghost and fire. "
Objection 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.
Objection 3: Further, the sacraments of the Church flowed from the side
of Christ hanging on the cross, as stated above ([4418]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. "
Objection 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.
Objection 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 (Jn. 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.
Secondly, in regard to the effects of Baptism, to which the properties
of water correspond. For by reason of its moistness it cleanses; and
hence it fittingly signifies and causes the cleansing from sins. By
reason of its coolness it tempers superfluous heat: wherefore it
fittingly mitigates the concupiscence of the fomes. By reason of its
transparency, it is susceptive of light; hence its adaptability to
Baptism as the "sacrament of Faith. "
Thirdly, because it is suitable for the signification of the mysteries
of Christ, by which we are justified.
