Summa Theologica Part IV (Tertia Pars) Part 102

Obj. 3: Further, it is not fitting that the salvation of men be restricted by the Divine Law: still less by the Law of Christ, Who came to save all. But in the state of the Law of nature determinate things were not required in the sacraments, but were put to that use through a vow, as appears from Gen. 28, where Jacob vowed that he would offer to G.o.d t.i.thes and peace-offerings. Therefore it seems that man should not have been restricted, especially under the New Law, to the use of any determinate thing in the sacraments.

_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 G.o.d."

_I answer that,_ In the use of the sacraments two things may be considered, namely, the worship of G.o.d, and the sanctification of man: the former of which pertains to man as referred to G.o.d, and the latter pertains to G.o.d in reference to man. Now it is not for anyone to determine that which is in the power of another, but only that which is in his own power. Since, therefore, the sanctification of man is in the power of G.o.d Who sanctifies, it is not for man to decide what things should be used for his sanctification, but this should be determined by Divine inst.i.tution. Therefore in the sacraments of the New Law, by which man is sanctified according to 1 Cor. 6:11, "You are washed, you are sanctified," we must use those things which are determined by Divine inst.i.tution.

Reply Obj. 1: Though the same thing can be signified by divers signs, yet to determine which sign must be used belongs to the signifier.

Now it is G.o.d Who signifies spiritual things to us by means of the sensible things in the sacraments, and of similitudes in the Scriptures. And consequently, just as the Holy Ghost decides by what similitudes spiritual things are to be signified in certain pa.s.sages of Scripture, so also must it be determined by Divine inst.i.tution what things are to be employed for the purpose of signification in this or that sacrament.

Reply Obj. 2: Sensible things are endowed with natural powers conducive to the health of the body: and therefore if two of them have the same virtue, it matters not which we use. Yet they are ordained unto sanctification not through any power that they possess naturally, but only in virtue of the Divine inst.i.tution. And therefore it was necessary that G.o.d should determine the sensible things to be employed in the sacraments.

Reply Obj. 3: As Augustine says (Contra Faust. xix), diverse sacraments suit different times; just as different times are signified by different parts of the verb, viz. present, past, and future. Consequently, just as under the state of the Law of nature man was moved by inward instinct and without any outward law, to worship G.o.d, so also the sensible things to be employed in the worship of G.o.d were determined by inward instinct. But later on it became necessary for a law to be given (to man) from without: both because the Law of nature had become obscured by man's sins; and in order to signify more expressly the grace of Christ, by which the human race is sanctified. And hence the need for those things to be determinate, of which men have to make use in the sacraments. Nor is the way of salvation narrowed thereby: because the things which need to be used in the sacraments, are either in everyone's possession or can be had with little trouble.

_______________________

SIXTH ARTICLE [III, Q. 60, Art. 5]

Whether Words Are Required for the Signification of the Sacraments?

Objection 1: It seems that words are not required for the signification of the sacraments. For Augustine says (Contra Faust.

xix): "What else is a corporeal sacrament but a kind of visible word?" Wherefore to add words to the sensible things in the sacraments seems to be the same as to add words to words. But this is superfluous. Therefore words are not required besides the sensible things in the sacraments.

Obj. 2: Further, a sacrament is some one thing, but it does not seem possible to make one thing of those that belong to different genera.

Since, therefore, sensible things and words are of different genera, for sensible things are the product of nature, but words, of reason; it seems that in the sacraments, words are not required besides sensible things.

Obj. 3: Further, the sacraments of the New Law succeed those of the Old Law: since "the former were inst.i.tuted when the latter were abolished," as Augustine says (Contra Faust. xix). But no form of words was required in the sacraments of the Old Law. Therefore neither is it required in those of the New Law.

_On the contrary,_ The Apostle says (Eph. 5:25, 26): "Christ loved the Church, and delivered Himself up for it; that He might sanctify it, cleansing it by the laver of water in the word of life." And Augustine says (Tract. x.x.x in Joan.): "The word is added to the element, and this becomes a sacrament."

_I answer that,_ The sacraments, as stated above (AA. 2, 3), are employed as signs for man's sanctification. Consequently they can be considered in three ways: and in each way it is fitting for words to be added to the sensible signs. For in the first place they can be considered in regard to the cause of sanctification, which is the Word incarnate: to Whom the sacraments have a certain conformity, in that the word is joined to the sensible sign, just as in the mystery of the Incarnation the Word of G.o.d is united to sensible flesh.

Secondly, sacraments may be considered on the part of man who is sanctified, and who is composed of soul and body: to whom the sacramental remedy is adjusted, since it touches the body through the sensible element, and the soul through faith in the words. Hence Augustine says (Tract. lx.x.x in Joan.) on John 15:3, "Now you are clean by reason of the word," etc.: "Whence hath water this so great virtue, to touch the body and wash the heart, but by the word doing it, not because it is spoken, but because it is believed?"

Thirdly, a sacrament may be considered on the part of the sacramental signification. Now Augustine says (De Doctr. Christ. ii) that "words are the princ.i.p.al signs used by men"; because words can be formed in various ways for the purpose of signifying various mental concepts, so that we are able to express our thoughts with greater distinctness by means of words. And therefore in order to insure the perfection of sacramental signification it was necessary to determine the signification of the sensible things by means of certain words. For water may signify both a cleansing by reason of its humidity, and refreshment by reason of its being cool: but when we say, "I baptize thee," it is clear that we use water in baptism in order to signify a spiritual cleansing.

Reply Obj. 1: The sensible elements of the sacraments are called words by way of a certain likeness, in so far as they partake of a certain significative power, which resides princ.i.p.ally in the very words, as stated above. Consequently it is not a superfluous repet.i.tion to add words to the visible element in the sacraments; because one determines the other, as stated above.

Reply Obj. 2: Although words and other sensible things are not in the same genus, considered in their natures, yet have they something in common as to the thing signified by them: which is more perfectly done in words than in other things. Wherefore in the sacraments, words and things, like form and matter, combine in the formation of one thing, in so far as the signification of things is completed by means of words, as above stated. And under words are comprised also sensible actions, such as cleansing and anointing and such like: because they have a like signification with the things.

Reply Obj. 3: As Augustine says (Contra Faust. xix), the sacraments of things present should be different from sacraments of things to come. Now the sacraments of the Old Law foretold the coming of Christ. Consequently they did not signify Christ so clearly as the sacraments of the New Law, which flow from Christ Himself, and have a certain likeness to Him, as stated above. Nevertheless in the Old Law, certain words were used in things pertaining to the worship of G.o.d, both by the priests, who were the ministers of those sacraments, according to Num. 6:23, 24: "Thus shall you bless the children of Israel, and you shall say to them: The Lord bless thee," etc.; and by those who made use of those sacraments, according to Deut. 26:3: "I profess this day before the Lord thy G.o.d," etc.

_______________________

SEVENTH ARTICLE [III, Q. 60, Art. 7]

Whether Determinate Words Are Required in the Sacraments?

Objection 1: It seems that determinate words are not required in the sacraments. For as the Philosopher says (Peri Herm. i), "words are not the same for all." But salvation, which is sought through the sacraments, is the same for all. Therefore determinate words are not required in the sacraments.

Obj. 2: Further, words are required in the sacraments forasmuch as they are the princ.i.p.al means of signification, as stated above (A.

6). But it happens that various words mean the same. Therefore determinate words are not required in the sacraments.

Obj. 3: Further, corruption of anything changes its species. But some corrupt the p.r.o.nunciation of words, and yet it is not credible that the sacramental effect is hindered thereby; else unlettered men and stammerers, in conferring sacraments, would frequently do so invalidly. Therefore it seems that determinate words are not required in the sacraments.

_On the contrary,_ our Lord used determinate words in consecrating the sacrament of the Eucharist, when He said (Matt. 26:26): "This is My Body." Likewise He commanded His disciples to baptize under a form of determinate words, saying (Matt. 28:19): "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

_I answer that,_ As stated above (A. 6, ad 2), in the sacraments the words are as the form, and sensible things are as the matter. Now in all things composed of matter and form, the determining principle is on the part of the form, which is as it were the end and terminus of the matter. Consequently for the being of a thing the need of a determinate form is prior to the need of determinate matter: for determinate matter is needed that it may be adapted to the determinate form. Since, therefore, in the sacraments determinate sensible things are required, which are as the sacramental matter, much more is there need in them of a determinate form of words.

Reply Obj. 1: As Augustine says (Tract. lx.x.x super Joan.), the word operates in the sacraments "not because it is spoken," i.e. not by the outward sound of the voice, "but because it is believed" in accordance with the sense of the words which is held by faith. And this sense is indeed the same for all, though the same words as to their sound be not used by all. Consequently no matter in what language this sense is expressed, the sacrament is complete.

Reply Obj. 2: Although it happens in every language that various words signify the same thing, yet one of those words is that which those who speak that language use princ.i.p.ally and more commonly to signify that particular thing: and this is the word which should be used for the sacramental signification. So also among sensible things, that one is used for the sacramental signification which is most commonly employed for the action by which the sacramental effect is signified: thus water is most commonly used by men for bodily cleansing, by which the spiritual cleansing is signified: and therefore water is employed as the matter of baptism.

Reply Obj. 3: If he who corrupts the p.r.o.nunciation of the sacramental words--does so on purpose, he does not seem to intend to do what the Church intends: and thus the sacrament seems to be defective. But if he do this through error or a slip of the tongue, and if he so far misp.r.o.nounce the words as to deprive them of sense, the sacrament seems to be defective. This would be the case especially if the misp.r.o.nunciation be in the beginning of a word, for instance, if one were to say "in nomine matris" instead of "in nomine Patris." If, however, the sense of the words be not entirely lost by this misp.r.o.nunciation, the sacrament is complete. This would be the case princ.i.p.ally if the end of a word be misp.r.o.nounced; for instance, if one were to say "patrias et filias." For although the words thus misp.r.o.nounced have no appointed meaning, yet we allow them an accommodated meaning corresponding to the usual forms of speech. And so, although the sensible sound is changed, yet the sense remains the same.

What has been said about the various misp.r.o.nunciations of words, either at the beginning or at the end, holds forasmuch as with us a change at the beginning of a word changes the meaning, whereas a change at the end generally speaking does not effect such a change: whereas with the Greeks the sense is changed also in the beginning of words in the conjugation of verbs.

Nevertheless the princip[al] point to observe is the extent of the corruption entailed by misp.r.o.nunciation: for in either case it may be so little that it does not alter the sense of the words; or so great that it destroys it. But it is easier for the one to happen on the part of the beginning of the words, and the other at the end.

_______________________

EIGHTH ARTICLE [III, Q. 60, Art. 8]

Whether It Is Lawful to Add Anything to the Words in Which the Sacramental Form Consists?

Objection 1: It seems that it is not lawful to add anything to the words in which the sacramental form consists. For these sacramental words are not of less importance than are the words of Holy Scripture. But it is not lawful to add anything to, or to take anything from, the words of Holy Scripture: for it is written (Deut.

4:2): "You shall not add to the word that I speak to you, neither shall you take away from it"; and (Apoc. 22:18, 19): "I testify to everyone that heareth the words of the prophecy of this book: if any man shall add to these things, G.o.d shall add to him the plagues written in this book. And if any man shall take away ... G.o.d shall take away his part out of the book of life." Therefore it seems that neither is it lawful to add anything to, or to take anything from, the sacramental forms.

Obj. 2: Further, in the sacraments words are by way of form, as stated above (A. 6, ad 2; A. 7). But any addition or subtraction in forms changes the species, as also in numbers (Metaph. viii).

Therefore it seems that if anything be added to or subtracted from a sacramental form, it will not be the same sacrament.

Obj. 3: Further, just as the sacramental form demands a certain number of words, so does it require that these words should be p.r.o.nounced in a certain order and without interruption. If therefore, the sacrament is not rendered invalid by addition or subtraction of words, in like manner it seems that neither is it, if the words be p.r.o.nounced in a different order or with interruptions.

_On the contrary,_ Certain words are inserted by some in the sacramental forms, which are not inserted by others: thus the Latins baptize under this form: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"; whereas the Greeks use the following form: "The servant of G.o.d, N ... is baptized in the name of the Father," etc. Yet both confer the sacrament validly. Therefore it is lawful to add something to, or to take something from, the sacramental forms.

_I answer that,_ With regard to all the variations that may occur in the sacramental forms, two points seem to call for our attention. One is on the part of the person who says the words, and whose intention is essential to the sacrament, as will be explained further on (Q.

64, A. 8). Wherefore if he intends by such addition or suppression to perform a rite other from that which is recognized by the Church, it seems that the sacrament is invalid: because he seems not to intend to do what the Church does.

The other point to be considered is the meaning of the words. For since in the sacraments, the words produce an effect according to the sense which they convey, as stated above (A. 7, ad 1), we must see whether the change of words destroys the essential sense of the words: because then the sacrament is clearly rendered invalid. Now it is clear, if any substantial part of the sacramental form be suppressed, that the essential sense of the words is destroyed; and consequently the sacrament is invalid. Wherefore Didymus says (De Spir. Sanct. ii): "If anyone attempt to baptize in such a way as to omit one of the aforesaid names," i.e. of the Father, Son, and Holy Ghost, "his baptism will be invalid." But if that which is omitted be not a substantial part of the form, such an omission does not destroy the essential sense of the words, nor consequently the validity of the sacrament. Thus in the form of the Eucharist--"For this is My Body," the omission of the word "for" does not destroy the essential sense of the words, nor consequently cause the sacrament to be invalid; although perhaps he who makes the omission may sin from negligence or contempt.

Again, it is possible to add something that destroys the essential sense of the words: for instance, if one were to say: "I baptize thee in the name of the Father Who is greater, and of the Son Who is less," with which form the Arians baptized: and consequently such an addition makes the sacrament invalid. But if the addition be such as not to destroy the essential sense, the sacrament is not rendered invalid. Nor does it matter whether this addition be made at the beginning, in the middle, or at the end: For instance, if one were to say, "I baptize thee in the name of the Father Almighty, and of the only Begotten Son, and of the Holy Ghost, the Paraclete," the baptism would be valid; and in like manner if one were to say, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; and may the Blessed Virgin succour thee," the baptism would be valid.

Perhaps, however, if one were to say, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, and of the Blessed Virgin Mary," the baptism would be void; because it is written (1 Cor. 1:13): "Was Paul crucified for you or were you baptized in the name of Paul?" But this is true if the intention be to baptize in the name of the Blessed Virgin as in the name of the Trinity, by which baptism is consecrated: for such a sense would be contrary to faith, and would therefore render the sacrament invalid: whereas if the addition, "and in the name of the Blessed Virgin" be understood, not as if the name of the Blessed Virgin effected anything in baptism, but as intimating that her intercession may help the person baptized to preserve the baptismal grace, then the sacrament is not rendered void.

Reply Obj. 1: It is not lawful to add anything to the words of Holy Scripture as regards the sense; but many words are added by Doctors by way of explanation of the Holy Scriptures. Nevertheless, it is not lawful to add even words to Holy Scripture as though such words were a part thereof, for this would amount to forgery. It would amount to the same if anyone were to pretend that something is essential to a sacramental form, which is not so.

Reply Obj. 2: Words belong to a sacramental form by reason of the sense signified by them. Consequently any addition or suppression of words which does not add to or take from the essential sense, does not destroy the essence of the sacrament.

Reply Obj. 3: If the words are interrupted to such an extent that the intention of the speaker is interrupted, the sacramental sense is destroyed, and consequently, the validity of the sacrament. But this is not the case if the interruption of the speaker is so slight, that his intention and the sense of the words is not interrupted.

The same is to be said of a change in the order of the words. Because if this destroys the sense of the words, the sacrament is invalidated: as happens when a negation is made to precede or follow a word. But if the order is so changed that the sense of the words does not vary, the sacrament is not invalidated, according to the Philosopher's dictum: "Nouns and verbs mean the same though they be transposed" (Peri Herm. x).

_______________________

QUESTION 61