Part IV (Tertia Pars) Part 103 (1/2)
OF THE NECESSITY OF THE SACRAMENTS (In Four Articles)
We must now consider the necessity of the sacraments; concerning which there are four points of inquiry:
(1) Whether sacraments are necessary for man's salvation?
(2) Whether they were necessary in the state that preceded sin?
(3) Whether they were necessary in the state after sin and before Christ?
(4) Whether they were necessary after Christ's coming?
_______________________
FIRST ARTICLE [III, Q. 61, Art. 1]
Whether Sacraments Are Necessary for Man's Salvation?
Objection 1: It seems that sacraments are not necessary for man's salvation. For the Apostle says (1 Tim. 4:8): ”Bodily exercise is profitable to little.” But the use of sacraments pertains to bodily exercise; because sacraments are perfected in the signification of sensible things and words, as stated above (Q. 60, A. 6). Therefore sacraments are not necessary for the salvation of man.
Obj. 2: Further, the Apostle was told (2 Cor. 12:9): ”My grace is sufficient for thee.” But it would not suffice if sacraments were necessary for salvation. Therefore sacraments are not necessary for man's salvation.
Obj. 3: Further, given a sufficient cause, nothing more seems to be required for the effect. But Christ's Pa.s.sion is the sufficient cause of our salvation; for the Apostle says (Rom. 5:10): ”If, when we were enemies, we were reconciled to G.o.d by the death of His Son: much more, being reconciled, shall we be saved by His life.” Therefore sacraments are not necessary for man's salvation.
_On the contrary,_ Augustine says (Contra Faust. xix): ”It is impossible to keep men together in one religious denomination, whether true or false, except they be united by means of visible signs or sacraments.” But it is necessary for salvation that men be united together in the name of the one true religion. Therefore sacraments are necessary for man's salvation.
_I answer that,_ Sacraments are necessary unto man's salvation for three reasons. The first is taken from the condition of human nature which is such that it has to be led by things corporeal and sensible to things spiritual and intelligible. Now it belongs to Divine providence to provide for each one according as its condition requires. Divine wisdom, therefore, fittingly provides man with means of salvation, in the shape of corporeal and sensible signs that are called sacraments.
The second reason is taken from the state of man who in sinning subjected himself by his affections to corporeal things. Now the healing remedy should be given to a man so as to reach the part affected by disease. Consequently it was fitting that G.o.d should provide man with a spiritual medicine by means of certain corporeal signs; for if man were offered spiritual things without a veil, his mind being taken up with the material world would be unable to apply itself to them.
The third reason is taken from the fact that man is p.r.o.ne to direct his activity chiefly towards material things. Lest, therefore, it should be too hard for man to be drawn away entirely from bodily actions, bodily exercise was offered to him in the sacraments, by which he might be trained to avoid superst.i.tious practices, consisting in the wors.h.i.+p of demons, and all manner of harmful action, consisting in sinful deeds.
It follows, therefore, that through the inst.i.tution of the sacraments man, consistently with his nature, is instructed through sensible things; he is humbled, through confessing that he is subject to corporeal things, seeing that he receives a.s.sistance through them: and he is even preserved from bodily hurt, by the healthy exercise of the sacraments.
Reply Obj. 1: Bodily exercise, as such, is not very profitable: but exercise taken in the use of the sacraments is not merely bodily, but to a certain extent spiritual, viz. in its signification and in its causality.
Reply Obj. 2: G.o.d's grace is a sufficient cause of man's salvation.
But G.o.d gives grace to man in a way which is suitable to him. Hence it is that man needs the sacraments that he may obtain grace.
Reply Obj. 3: Christ's Pa.s.sion is a sufficient cause of man's salvation. But it does not follow that the sacraments are not also necessary for that purpose: because they obtain their effect through the power of Christ's Pa.s.sion; and Christ's Pa.s.sion is, so to say, applied to man through the sacraments according to the Apostle (Rom.
6:3): ”All we who are baptized in Christ Jesus, are baptized in His death.”
_______________________
SECOND ARTICLE [III, Q. 61, Art. 2]
Whether Before Sin Sacraments Were Necessary to Man?
Objection 1: It seems that before sin sacraments were necessary to man. For, as stated above (A. 1, ad 2) man needs sacraments that he may obtain grace. But man needed grace even in the state of innocence, as we stated in the First Part (Q. 95, A. 4; cf. I-II, Q.
109, A. 2; Q. 114, A. 2). Therefore sacraments were necessary in that state also.
Obj. 2: Further, sacraments are suitable to man by reason of the conditions of human nature, as stated above (A. 1). But man's nature is the same before and after sin. Therefore it seems that before sin, man needed the sacraments.
Obj. 3: Further, matrimony is a sacrament, according to Eph. 5:32: ”This is a great sacrament; but I speak in Christ and in the Church.”