Part IV (Tertia Pars) Part 108 (1/2)
Objection 1: It seems that not G.o.d alone, but also the minister, works inwardly unto the sacramental effect. For the inward sacramental effect is to cleanse man from sin and enlighten him by grace. But it belongs to the ministers of the Church ”to cleanse, enlighten and perfect,” as Dionysius explains (Coel. Hier. v).
Therefore it seems that the sacramental effect is the work not only of G.o.d, but also of the ministers of the Church.
Obj. 2: Further, certain prayers are offered up in conferring the sacraments. But the prayers of the righteous are more acceptable to G.o.d than those of any other, according to John 9:31: ”If a man be a server of G.o.d, and doth His will, him He heareth.” Therefore it stems that a man obtains a greater sacramental effect if he receive it from a good minister. Consequently, the interior effect is partly the work of the minister and not of G.o.d alone.
Obj. 3: Further, man is of greater account than an inanimate thing.
But an inanimate thing contributes something to the interior effect: since ”water touches the body and cleanses the soul,” as Augustine says (Tract. lx.x.x in Joan.). Therefore the interior sacramental effect is partly the work of man and not of G.o.d alone.
_On the contrary,_ It is written (Rom. 8:33): ”G.o.d that justifieth.”
Since, then, the inward effect of all the sacraments is justification, it seems that G.o.d alone works the interior sacramental effect.
_I answer that,_ There are two ways of producing an effect; first, as a princ.i.p.al agent; secondly, as an instrument. In the former way the interior sacramental effect is the work of G.o.d alone: first, because G.o.d alone can enter the soul wherein the sacramental effect takes place; and no agent can operate immediately where it is not: secondly, because grace which is an interior sacramental effect is from G.o.d alone, as we have established in the Second Part (I-II, Q.
112, A. 1); while the character which is the interior effect of certain sacraments, is an instrumental power which flows from the princ.i.p.al agent, which is G.o.d. In the second way, however, the interior sacramental effect can be the work of man, in so far as he works as a minister. For a minister is of the nature of an instrument, since the action of both is applied to something extrinsic, while the interior effect is produced through the power of the princ.i.p.al agent, which is G.o.d.
Reply Obj. 1: Cleansing in so far as it is attributed to the ministers of the Church is not a was.h.i.+ng from sin: deacons are said to ”cleanse,” inasmuch as they remove the unclean from the body of the faithful, or prepare them by their pious admonitions for the reception of the sacraments. In like manner also priests are said to ”enlighten” G.o.d's people, not indeed by giving them grace, but by conferring on them the sacraments of grace; as Dionysius explains (Coel. Hier. v).
Reply Obj. 2: The prayers which are said in giving the sacraments, are offered to G.o.d, not on the part of the individual, but on the part of the whole Church, whose prayers are acceptable to G.o.d, according to Matt. 18:19: ”If two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by My Father.” Nor is there any reason why the devotion of a just man should not contribute to this effect. But that which is the sacramental effect is not impetrated by the prayer of the Church or of the minister, but through the merit of Christ's Pa.s.sion, the power of which operates in the sacraments, as stated above (Q. 62, A. 5).
Wherefore the sacramental effect is made no better by a better minister. And yet something in addition may be impetrated for the receiver of the sacrament through the devotion of the minister: but this is not the work of the minister, but the work of G.o.d Who hears the minister's prayer.
Reply Obj. 3: Inanimate things do not produce the sacramental effect, except instrumentally, as stated above. In like manner neither do men produce the sacramental effect, except ministerially, as also stated above.
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SECOND ARTICLE [III, Q. 64, Art. 2]
Whether the Sacraments Are Inst.i.tuted by G.o.d Alone?
Objection 1: It seems that the sacraments are not inst.i.tuted by G.o.d alone. For those things which G.o.d has inst.i.tuted are delivered to us in Holy Scripture. But in the sacraments certain things are done which are nowhere mentioned in Holy Scripture; for instance, the chrism with which men are confirmed, the oil with which priests are anointed, and many others, both words and actions, which we employ in the sacraments. Therefore the sacraments were not inst.i.tuted by G.o.d alone.
Obj. 2: Further, a sacrament is a kind of sign. Now sensible things have their own natural signification. Nor can it be said that G.o.d takes pleasure in certain significations and not in others; because He approves of all that He made. Moreover, it seems to be peculiar to the demons to be enticed to something by means of signs; for Augustine says (De Civ. Dei xxi): ”The demons are enticed ... by means of creatures, which were created not by them but by G.o.d, by various means of attraction according to their various natures, not as an animal is enticed by food, but as a spirit is drawn by a sign.”
It seems, therefore, that there is no need for the sacraments to be inst.i.tuted by G.o.d.
Obj. 3: Further, the apostles were G.o.d's vicegerents on earth: hence the Apostle says (2 Cor. 2:10): ”For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ,” i.e. as though Christ Himself had pardoned. Therefore it seems that the apostles and their successors can inst.i.tute new sacraments.
_On the contrary,_ The inst.i.tutor of anything is he who gives it strength and power: as in the case of those who inst.i.tute laws. But the power of a sacrament is from G.o.d alone, as we have shown above (A. 1; Q. 62, A. 1). Therefore G.o.d alone can inst.i.tute a sacrament.
_I answer that,_ As appears from what has been said above (A. 1; Q.
62, A. 1), the sacraments are instrumental causes of spiritual effects. Now an instrument has its power from the princ.i.p.al agent.
But an agent in respect of a sacrament is twofold; viz. he who inst.i.tutes the sacraments, and he who makes use of the sacrament inst.i.tuted, by applying it for the production of the effect. Now the power of a sacrament cannot be from him who makes use of the sacrament: because he works but as a minister. Consequently, it follows that the power of the sacrament is from the inst.i.tutor of the sacrament. Since, therefore, the power of the sacrament is from G.o.d alone, it follows that G.o.d alone can inst.i.tute the sacraments.
Reply Obj. 1: Human inst.i.tutions observed in the sacraments are not essential to the sacrament; but belong to the solemnity which is added to the sacraments in order to arouse devotion and reverence in the recipients. But those things that are essential to the sacrament, are inst.i.tuted by Christ Himself, Who is G.o.d and man. And though they are not all handed down by the Scriptures, yet the Church holds them from the intimate tradition of the apostles, according to the saying of the Apostle (1 Cor. 11:34): ”The rest I will set in order when I come.”
Reply Obj. 2: From their very nature sensible things have a certain apt.i.tude for the signifying of spiritual effects: but this apt.i.tude is fixed by the Divine inst.i.tution to some special signification.
This is what Hugh of St. Victor means by saying (De Sacram. i) that ”a sacrament owes its signification to its inst.i.tution.” Yet G.o.d chooses certain things rather than others for sacramental signification, not as though His choice were restricted to them, but in order that their signification be more suitable to them.
Reply Obj. 3: The apostles and their successors are G.o.d's vicars in governing the Church which is built on faith and the sacraments of faith. Wherefore, just as they may not inst.i.tute another Church, so neither may they deliver another faith, nor inst.i.tute other sacraments: on the contrary, the Church is said to be built up with the sacraments ”which flowed from the side of Christ while hanging on the Cross.”
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THIRD ARTICLE [III, Q. 64, Art. 3]
Whether Christ As Man Had the Power of Producing the Inward Sacramental Effect?