Part IV (Tertia Pars) Part 128 (2/2)

Reply Obj. 1: Christ, by the power which He exercises in the sacraments, bestowed on the apostles the reality of this sacrament, i.e. the fulness of the Holy Ghost, without the sacrament itself, because they had received ”the first fruits of the Spirit” (Rom.

8:23). Nevertheless, something of keeping with the matter of this sacrament was displayed to the apostles in a sensible manner when they received the Holy Ghost. For that the Holy Ghost came down upon them in a sensible manner under the form of fire, refers to the same signification as oil: except in so far as fire has an active power, while oil has a pa.s.sive power, as being the matter and incentive of fire. And this was quite fitting: for it was through the apostles that the grace of the Holy Ghost was to flow forth to others. Again, the Holy Ghost came down on the apostles in the shape of a tongue.

Which refers to the same signification as balm: except in so far as the tongue communicates with others by speech, but balm, by its odor.

because, to wit, the apostles were filled with the Holy Ghost, as teachers of the Faith; but the rest of the believers, as doing that which gives edification to the faithful.

In like manner, too, when the apostles imposed their hands, and when they preached, the fulness of the Holy Ghost came down under visible signs on the faithful, just as, at the beginning, He came down on the apostles: hence Peter said (Acts 11:15): ”When I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.”

Consequently there was no need for sacramental sensible matter, where G.o.d sent sensible signs miraculously.

However, the apostles commonly made use of chrism in bestowing the sacrament, when such like visible signs were lacking. For Dionysius says (Eccl. Hier. iv): ”There is a certain perfecting operation which our guides,” i.e. the apostles, ”call the sacrifice of Chrism.”

Reply Obj. 2: Baptism is bestowed that spiritual life may be received simply; wherefore simple matter is fitting to it. But this sacrament is given that we may receive the fulness of the Holy Ghost, Whose operations are manifold, according to Wis. 7:22, ”In her is the” Holy ”Spirit ... one, manifold”; and 1 Cor. 12:4, ”There are diversities of graces, but the same Spirit.” Consequently a compound matter is appropriate to this sacrament.

Reply Obj. 3: These properties of oil, by reason of which it symbolizes the Holy Ghost, are to be found in olive oil rather than in any other oil. In fact, the olive-tree itself, through being an evergreen, signifies the refres.h.i.+ng and merciful operation of the Holy Ghost.

Moreover, this oil is called oil properly, and is very much in use, wherever it is to be had. And whatever other liquid is so called, derives its name from its likeness to this oil: nor are the latter commonly used, unless it be to supply the want of olive oil.

Therefore it is that this oil alone is used for this and certain other sacraments.

Reply Obj. 4: Baptism is the sacrament of absolute necessity; and so its matter should be at hand everywhere. But it is enough that the matter of this sacrament, which is not of such great necessity, be easily sent to all parts of the world.

_______________________

THIRD ARTICLE [III, Q. 72, Art. 3]

Whether It Is Essential to This Sacrament That the Chrism Which Is Its Matter Be Previously Consecrated by a Bishop?

Objection 1: It seems that it is not essential to this sacrament, that the chrism, which is its matter, be previously consecrated by a bishop. For Baptism which bestows full remission of sins is not less efficacious than this sacrament. But, though the baptismal water receives a kind of blessing before being used for Baptism; yet this is not essential to the sacrament: since in a case of necessity it can be dispensed with. Therefore neither is it essential to this sacrament that the chrism should be previously consecrated by a bishop.

Obj. 2: Further, the same should not be consecrated twice. But the sacramental matter is sanctified, in the very conferring of the sacrament, by the form of words wherein the sacrament is bestowed; hence Augustine says (Tract. lx.x.x in Joan.): ”The word is added to the element, and this becomes a sacrament.” Therefore the chrism should not be consecrated before this sacrament is given.

Obj. 3: Further, every consecration employed in the sacraments is ordained to the bestowal of grace. But the sensible matter composed of oil and balm is not receptive of grace. Therefore it should not be consecrated.

_On the contrary,_ Pope Innocent I says (Ep. ad Decent.): ”Priests, when baptizing, may anoint the baptized with chrism, previously consecrated by a bishop: but they must not sign the brow with the same oil; this belongs to the bishop alone, when he gives the Paraclete.” Now this is done in this sacrament. Therefore it is necessary for this sacrament that its matter be previously consecrated by a bishop.

_I answer that,_ The entire sanctification of the sacraments is derived from Christ, as stated above (Q. 64, A. 3). But it must be observed that Christ did use certain sacraments having a corporeal matter, viz. Baptism, and also the Eucharist. And consequently, from Christ's very act in using them, the matter of these sacraments received a certain apt.i.tude to the perfection of the sacrament. Hence Chrysostom (Chromatius, In Matth. 3:15) says that ”the waters of Baptism could never wash away the sins of believers, had they not been sanctified by contact with our Lord's body.” And again, our Lord Himself ”taking bread ... blessed ... and in like manner the chalice” (Matt. 26:26, 27; Luke 22:19, 20). For this reason there is no need for the matter of these sacraments to be blessed previously, since Christ's blessing is enough. And if any blessing be used, it belongs to the solemnity of the sacrament, not to its essence. But Christ did not make use of visible anointings, so as not to slight the invisible unction whereby He was ”anointed above” His ”fellows”

(Ps. 44:8). And hence both chrism, and the holy oil, and the oil of the sick are blessed before being put to sacramental use. This suffices for the reply to the First Objection.

Reply Obj. 2: Each consecration of the chrism has not the same object. For just as an instrument derives instrumental power in two ways, viz. when it receives the form of an instrument, and when it is moved by the princ.i.p.al agent; so too the sacramental matter needs a twofold sanctification, by one of which it becomes fit matter for the sacrament, while by the other it is applied to the production of the effect.

Reply Obj. 3: Corporeal matter is receptive of grace, not so as to be the subject of grace, but only as the instrument of grace, as explained above (Q. 62, A. 3). And this sacramental matter is consecrated, either by Christ, or by a bishop, who, in the Church, impersonates Christ.

_______________________

FOURTH ARTICLE [III, Q. 72, Art. 4]

Whether the Proper Form of This Sacrament Is: ”I Sign Thee with the Sign of the Cross,” Etc.?

Objection 1: It seems that the proper form of this sacrament is not: ”I sign thee with the sign of the cross, I confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Ghost. Amen.” For the use of the sacraments is derived from Christ and the apostles. But neither did Christ inst.i.tute this form, nor do we read of the apostles making use of it. Therefore it is not the proper form of this sacrament.

Obj. 2: Further, just as the sacrament is the same everywhere, so should the form be the same: because everything has unity, just as it has being, from its form. But this form is not used by all: for some say: ”I confirm thee with the chrism of sanctification.” Therefore the above is not the proper form of this sacrament.

<script>