Summa Theologica Part IV (Tertia Pars) Part 111

Reply Obj. 1: The same princ.i.p.al agent uses various instruments unto various effects, in accordance with the thing to be done. In the same way the Divine power and the Pa.s.sion of Christ work in us through the various sacraments as through various instruments.

Reply Obj. 2: Guilt and punishment are diversified both according to species, inasmuch as there are various species of guilt and punishment, and according to men's various states and habitudes. And in this respect it was necessary to have a number of sacraments, as explained above.

Reply Obj. 3: In hierarchical actions we must consider the agents, the recipients and the actions. The agents are the ministers of the Church; and to these the sacrament of order belongs. The recipients are those who approach the sacraments: and these are brought into being by Matrimony. The actions are "cleansing," "enlightening,"

and "perfecting." Mere cleansing, however, cannot be a sacrament of the New Law, which confers grace: yet it belongs to certain sacramentals, i.e. catechism and exorcism. But cleansing coupled with enlightening, according to Dionysius, belongs to Baptism; and, for him who falls back into sin, they belong secondarily to Penance and Extreme Unction. And perfecting, as regards power, which is, as it were, a formal perfection, belongs to Confirmation: while, as regards the attainment of the end, it belongs to the Eucharist.

Reply Obj. 4: In the sacrament of Confirmation we receive the fulness of the Holy Ghost in order to be strengthened; while in Extreme Unction man is prepared for the immediate attainment of glory; and neither of these two purposes was becoming to the Old Testament.

Consequently, nothing in the old Law could correspond to these sacraments. Nevertheless, the sacraments of the old Law were more numerous, on account of the various kinds of sacrifices and ceremonies.

Reply Obj. 5: There was need for a special sacrament to be applied as a remedy against venereal concupiscence: first because by this concupiscence, not only the person but also the nature is defiled: secondly, by reason of its vehemence whereby it clouds the reason.

Reply Obj. 6: Holy Water and other consecrated things are not called sacraments, because they do not produce the sacramental effect, which is the receiving of grace. They are, however, a kind of disposition to the sacraments: either by removing obstacles, thus holy water is ordained against the snares of the demons, and against venial sins: or by making things suitable for the conferring of a sacrament; thus the altar and vessels are consecrated through reverence for the Eucharist.

Reply Obj. 7: Oblations and t.i.thes, both the Law of nature and in the Law of Moses, ere ordained not only for the sustenance of the ministers and the poor, but also figuratively; and consequently they were sacraments. But now they remain no longer as figures, and therefore they are not sacraments.

Reply Obj. 8: The infusion of grace is not necessary for the blotting out of venial sin. Wherefore, since grace is infused in each of the sacraments of the New Law, none of them was inst.i.tuted directly against venial sin. This is taken away by certain sacramentals, for instance, Holy Water and such like. Some, however, hold that Extreme Unction is ordained against venial sin. But of this we shall speak in its proper place (Suppl., Q. 30, A. 1).

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SECOND ARTICLE [III, Q. 65, Art. 2]

Whether the Order of the Sacraments, As Given Above, Is Becoming?

Objection 1: It seems that the order of the sacraments as given above is unbecoming. For according to the Apostle (1 Cor. 15:46), "that was ... first ... which is natural, afterwards that which is spiritual." But man is begotten through Matrimony by a first and natural generation; while in Baptism he is regenerated as by a second and spiritual generation. Therefore Matrimony should precede Baptism.

Obj. 2: Further, through the sacrament of order man receives the power of agent in sacramental actions. But the agent precedes his action. Therefore order should precede Baptism and the other sacraments.

Obj. 3: Further, the Eucharist is a spiritual food; while Confirmation is compared to growth. But food causes, and consequently precedes, growth. Therefore the Eucharist precedes Confirmation.

Obj. 4: Further, Penance prepares man for the Eucharist. But a disposition precedes perfection. Therefore Penance should precede the Eucharist.

Obj. 5: Further, that which is nearer the last end comes after other things. But, of all the sacraments, Extreme Unction is nearest to the last end which is Happiness. Therefore it should be placed last among the sacraments.

_On the contrary,_ The order of the sacraments, as given above, is commonly adopted by all.

_I answer that,_ The reason of the order among the sacraments appears from what has been said above (A. 1). For just as unity precedes mult.i.tude, so those sacraments which are intended for the perfection of the individual, naturally precede those which are intended for the perfection of the mult.i.tude; and consequently the last place among the sacraments is given to order and Matrimony, which are intended for the perfection of the mult.i.tude: while Matrimony is placed after order, because it has less partic.i.p.ation in the nature of the spiritual life, to which the sacraments are ordained. Moreover, among things ordained to the perfection of the individual, those naturally come first which are ordained directly to the perfection of the spiritual life, and afterwards, those which are ordained thereto indirectly, viz. by removing some supervening accidental cause of harm; such are Penance and Extreme Unction: while, of these, Extreme Unction is naturally placed last, for it preserves the healing which was begun by Penance.

Of the remaining three, it is clear that Baptism which is a spiritual regeneration, comes first; then Confirmation, which is ordained to the formal perfection of power; and after these the Eucharist which is ordained to final perfection.

Reply Obj. 1: Matrimony as ordained to natural life is a function of nature. But in so far as it has something spiritual it is a sacrament. And because it has the least amount of spirituality it is placed last.

Reply Obj. 2: For a thing to be an agent it must first of all be perfect in itself. Wherefore those sacraments by which a man is perfected in himself, are placed before the sacrament of order, in which a man is made a perfecter of others.

Reply Obj. 3: Nourishment both precedes growth, as its cause; and follows it, as maintaining the perfection of size and power in man.

Consequently, the Eucharist can be placed before Confirmation, as Dionysius places it (Eccl. Hier. iii, iv), and can be placed after it, as the Master does (iv, 2, 8).

Reply Obj. 4: This argument would hold if Penance were required of necessity as a preparation to the Eucharist. But this is not true: for if anyone be without mortal sin, he does not need Penance in order to receive the Eucharist. Thus it is clear that Penance is an accidental preparation to the Eucharist, that is to say, sin being supposed. Wherefore it is written in the last chapter of the second Book of Paralipomenon (cf. 2 Paral 33:18): "Thou, O Lord of the righteous, didst not impose penance on righteous men." [*The words quoted are from the apocryphal Prayer of Mana.s.ses, which, before the Council of Trent, was to be found inserted in some Latin copies of the Bible.]

Reply Obj. 5: Extreme Unction, for this very reason, is given the last place among those sacraments which are ordained to the perfection of the individual.

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THIRD ARTICLE [III, Q. 65, Art. 3]

Whether the Eucharist Is the Greatest of the Sacraments?

Objection 1: It seems that the Eucharist is not the princ.i.p.al 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.

Obj. 2: Further, those sacraments, seemingly, are greater, which are conferred by a greater minister. But the sacraments of Confirmation and order are conferred by a bishop only, who is a greater minister than a mere minister such as a priest, by whom the sacraments of the Eucharist is conferred. Therefore those sacraments are greater.

Obj. 3: Further, those sacraments are greater that have the greater power. But some of the sacraments imprint a character, viz. Baptism, Confirmation and order; whereas the Eucharist does not. Therefore those sacraments are greater.

Obj. 4: Further, that seems to be greater, on which others depend without its depending on them. But the Eucharist depends on Baptism: since no one can receive the Eucharist except he has been baptized.

Therefore Baptism is greater than the Eucharist.

_On the contrary,_ Dionysius says (Eccl. Hier. iii) that "No one receives hierarchical perfection save by the most G.o.d-like Eucharist." Therefore this sacrament is greater than all the others and perfects them.

_I answer that,_ Absolutely speaking, the sacrament of the Eucharist is the greatest of all the sacraments: and this may be shown in three ways. First of all because it contains Christ Himself substantially: whereas the other sacraments contain a certain instrumental power which is a share of Christ's power, as we have shown above (Q. 62, A.

4, ad 3, A. 5). Now that which is essentially such is always of more account than that which is such by partic.i.p.ation.

Secondly, this is made clear by considering the relation of the sacraments to one another. For all the other sacraments seem to be ordained to this one as to their end. For it is manifest that the sacrament of order is ordained to the consecration of the Eucharist: and the sacrament of Baptism to the reception of the Eucharist: while a man is perfected by Confirmation, so as not to fear to abstain from this sacrament. By Penance and Extreme Unction man is prepared to receive the Body of Christ worthily. And Matrimony at least in its signification, touches this sacrament; in so far as it signifies the union of Christ with the Church, of which union the Eucharist is a figure: hence the Apostle says (Eph. 5:32): "This is a great sacrament: but I speak in Christ and in the Church."

Thirdly, this is made clear by considering the rites of the sacraments. For nearly all the sacraments terminate in the Eucharist, as Dionysius says (Eccl. Hier. iii): thus those who have been ordained receive Holy Communion, as also do those who have been baptized, if they be adults.

The remaining sacraments may be compared to one another in several ways. For on the ground of necessity, Baptism is the greatest of the sacraments; while from the point of view of perfection, order comes first; while Confirmation holds a middle place. The sacraments of Penance and Extreme Unction are on a degree inferior to those mentioned above; because, as stated above (A. 2), they are ordained to the Christian life, not directly, but accidentally, as it were, that is to say, as remedies against supervening defects. And among these, Extreme Unction is compared to Penance, as Confirmation to Baptism; in such a way, that Penance is more necessary, whereas Extreme Unction is more perfect.

Reply Obj. 1: Matrimony is ordained to the common good as regards the body. But the common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist.

Reply Obj. 2: By order and Confirmation the faithful of Christ are deputed to certain special duties; and this can be done by the prince alone. Consequently the conferring of these sacraments belongs exclusively to a bishop, who is, as it were, a prince in the Church.

But a man is not deputed to any duty by the sacrament of the Eucharist, rather is this sacrament the end of all duties, as stated above.

Reply Obj. 3: The sacramental character, as stated above (Q. 63, A.

3), is a kind of partic.i.p.ation in Christ's priesthood. Wherefore the sacrament that unites man to Christ Himself, is greater than a sacrament that imprints Christ's character.

Reply Obj. 4: This argument proceeds on the ground of necessity. For thus Baptism, being of the greatest necessity, is the greatest of the sacraments, just as order and Confirmation have a certain excellence considered in their administration; and Matrimony by reason of its signification. For there is no reason why a thing should not be greater from a certain point of view which is not greater absolutely speaking.

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FOURTH ARTICLE [III, Q. 65, Art. 4]

Whether All the Sacraments Are Necessary for Salvation?

Objection 1: It seems that all the sacraments are necessary for salvation. For what is not necessary seems to be superfluous. But no sacrament is superfluous, because "G.o.d does nothing without a purpose" (De Coelo et Mundo i). Therefore all the sacraments are necessary for salvation.

Obj. 2: Further, just as it is said of Baptism (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter in to the kingdom of G.o.d," so of the Eucharist is it said (John 6:54): "Except you eat of the flesh of the Son of Man, and drink of His blood, you shall not have life in you." Therefore, just as Baptism is a necessary sacrament, so is the Eucharist.

Obj. 3: Further, a man can be saved without the sacrament of Baptism, provided that some unavoidable obstacle, and not his contempt for religion, debar him from the sacrament, as we shall state further on (Q. 68, A. 2). But contempt of religion in any sacrament is a hindrance to salvation. Therefore, in like manner, all the sacraments are necessary for salvation.

_On the contrary,_ Children are saved by Baptism alone without the other sacraments.

_I answer that,_ Necessity of end, of which we speak now, is twofold.

First, a thing may be necessary so that without it the end cannot be attained; thus food is necessary for human life. And this is simple necessity of end. Secondly, a thing is said to be necessary, if, without it, the end cannot be attained so becomingly: thus a horse is necessary for a journey. But this is not simple necessity of end.