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Objection 1: It would seem that this sacrament has no matter.
Because in every sacrament that has a matter the power that works in
the sacrament is in the matter. But in the material objects which are
used here, such as keys, candlesticks, and so forth, there is not
apparently any power of sanctification. Therefore it has no matter.
Objection 2: Further, in this sacrament the fulness of sevenfold
grace is conferred, as stated in the text (Sent. iv, D, 24),
just as in Confirmation. But the matter of Confirmation requires to
be consecrated beforehand. Since then the things which appear to be
material in this sacrament are not consecrated beforehand, it would
seem that they are not the matter of the sacrament.
Objection 3: Further, in any sacrament that has matter there needs
to be contact of matter with the recipient of the sacrament. Now, as
some say, it is not essential to this sacrament that there be contact
between the aforesaid material objects and the recipient of the
sacrament, but only that they be presented to him. Therefore the
aforesaid material objects are not the matter of this sacrament.
On the contrary, Every sacrament consists of things and words. Now
in any sacrament the thing is the matter. Therefore the things
employed in this sacrament are its matter.
Further, more is requisite to dispense the sacraments than to receive
them. Yet Baptism, wherein the power is given to receive the
sacraments, needs a matter. Therefore order also does, wherein the
power is given to dispense them.
I answer that, The matter employed outwardly in the sacraments
signifies that the power which works in the sacraments comes entirely
from without. Wherefore, since the effect proper to this sacrament,
namely the character, is not received through any operation of the one
who approaches the sacrament, as was the case in Penance, but comes
wholly from without, it is fitting that it should have a matter, yet
otherwise than the other sacraments that have matter; because that
which is bestowed in the other sacraments comes from God alone, and
not from the minister who dispenses the sacrament; whereas that which
is conferred in this sacrament, namely the spiritual power, comes also
from him who gives the sacrament, as imperfect from perfect power.
Hence the efficacy of the other sacraments resides chiefly in the
matter which both signifies and contains the divine power through the
sanctification applied by the minister; whereas the efficacy of this
sacrament resides chiefly with him who dispenses the sacrament. And
the matter is employed to show the powers conferred in particular by one
who has it completely, rather than to cause power; and this is clear
from the fact that the matter is in keeping with the use of power.
This suffices for the Reply to the First Objection.
Reply to Objection 2: It is necessary for the matter to be
consecrated in the other sacraments, on account of the power it
contains; but it is not so in the case in point.
Reply to Objection 3: If we admit this assertion, the reason for
it is clear from what we have said; for since the power of order is
received from the minister and not from the matter, the presenting of
the matter is more essential to the sacrament than contact therewith.
However, the words themselves of the form would seem to indicate that
contact with the matter is essential to the sacrament, for it is said:
"Receive" this or that.
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