Part IV (Tertia Pars) Part 107 (2/2)

Obj. 3: Further, a character is both a reality and a sacrament. But in each sacrament of the New Law, there is something which is only a reality, and something which is only a sacrament, and something which is both reality and sacrament. Therefore a character is imprinted by each sacrament of the New Law.

_On the contrary,_ Those sacraments in which a character is imprinted, are not reiterated, because a character is indelible, as stated above (A. 5): whereas some sacraments are reiterated, for instance, penance and matrimony. Therefore not all the sacraments imprint a character.

_I answer that,_ As stated above (Q. 62, AA. 1, 5), the sacraments of the New Law are ordained for a twofold purpose, namely, as a remedy for sin, and for the Divine wors.h.i.+p. Now all the sacraments, from the fact that they confer grace, have this in common, that they afford a remedy against sin: whereas not all the sacraments are directly ordained to the Divine wors.h.i.+p. Thus it is clear that penance, whereby man is delivered from sin, does not afford man any advance in the Divine wors.h.i.+p, but restores him to his former state.

Now a sacrament may belong to the Divine wors.h.i.+p in three ways: first in regard to the thing done; secondly, in regard to the agent; thirdly, in regard to the recipient. In regard to the thing done, the Eucharist belongs to the Divine wors.h.i.+p, for the Divine wors.h.i.+p consists princ.i.p.ally therein, so far as it is the sacrifice of the Church. And by this same sacrament a character is not imprinted on man; because it does not ordain man to any further sacramental action or benefit received, since rather is it ”the end and consummation of all the sacraments,” as Dionysius says (Eccl. Hier. iii). But it contains within itself Christ, in Whom there is not the character, but the very plenitude of the Priesthood.

But it is the sacrament of order that pertains to the sacramental agents: for it is by this sacrament that men are deputed to confer sacraments on others: while the sacrament of Baptism pertains to the recipients, since it confers on man the power to receive the other sacraments of the Church; whence it is called the ”door of the sacraments.” In a way Confirmation also is ordained for the same purpose, as we shall explain in its proper place (Q. 65, A. 3).

Consequently, these three sacraments imprint a character, namely, Baptism, Confirmation, and order.

Reply Obj. 1: Every sacrament makes man a partic.i.p.ator in Christ's Priesthood, from the fact that it confers on him some effect thereof.

But every sacrament does not depute a man to do or receive something pertaining to the wors.h.i.+p of the priesthood of Christ: while it is just this that is required for a sacrament to imprint a character.

Reply Obj. 2: Man is sanctified by each of the sacraments, since sanct.i.ty means immunity from sin, which is the effect of grace. But in a special way some sacraments, which imprint a character, bestow on man a certain consecration, thus deputing him to the Divine wors.h.i.+p: just as inanimate things are said to be consecrated forasmuch as they are deputed to Divine wors.h.i.+p.

Reply Obj. 3: Although a character is a reality and a sacrament, it does not follow that whatever is a reality and a sacrament, is also a character. With regard to the other sacraments we shall explain further on what is the reality and what is the sacrament.

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QUESTION 64

OF THE CAUSES OF THE SACRAMENTS (In Ten Articles)

In the next place we have to consider the causes of the sacraments, both as to authors.h.i.+p and as to ministration. Concerning which there are ten points of inquiry:

(1) Whether G.o.d alone works inwardly in the sacraments?

(2) Whether the inst.i.tution of the sacraments is from G.o.d alone?

(3) Of the power which Christ exercised over the sacraments;

(4) Whether He could transmit that power to others?

(5) Whether the wicked can have the power of administering the sacraments?

(6) Whether the wicked sin in administering the sacraments?

(7) Whether the angels can be ministers of the sacraments?

(8) Whether the minister's intention is necessary in the sacraments?

(9) Whether right faith is required therein; so that it be impossible for an unbeliever to confer a sacrament?

(10) Whether a right intention is required therein?

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FIRST ARTICLE [III, Q. 64, Art. 1]

Whether G.o.d Alone, or the Minister Also, Works Inwardly Unto the Sacramental Effect?

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