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Objection 1: It seems that the sacraments cannot be conferred by
evil ministers. For the sacraments of the New Law are ordained for
the purpose of cleansing from sin and for the bestowal of grace. Now
evil men, being themselves unclean, cannot cleanse others from sin,
according to Ecclus. 34:4: "Who can be made clean by the
unclean?" Moreover, since they have not grace, it seems that they
cannot give grace, for "no one gives what he has not." It seems,
therefore, that the sacraments cannot be conferred by wicked men.
Objection 2: Further, all the power of the sacraments is derived
from Christ, as stated above (Article 3; Question 62, Article
5). But evil men are cut off from Christ: because they have not
charity, by which the members are united to their Head, according to
1 Jn. 4:16: "He that abideth in charity, abideth in God,
and God in him." Therefore it seems that the sacraments cannot be
conferred by evil men.
Objection 3: Further, if anything is wanting that is required for
the sacraments, the sacrament is invalid; for instance, if the
required matter or form be wanting. But the minister required for a
sacrament is one who is without the stain of sin, according to Lev.
21:17,18: "Whosoever of thy seed throughout their families,
hath a blemish, he shall not offer bread to his God, neither shall he
approach to minister to Him." Therefore it seems that if the
minister be wicked, the sacrament has no effect.
On the contrary, Augustine says on Jn. 1:33: "He upon Whom
thou shalt see the Spirit," etc. (Tract. v in Joan.), that
"John did not know that our Lord, having the authority of
baptizing, would keep it to Himself, but that the ministry would
certainly pass to both good and evil men . . . What is a bad
minister to thee, where the Lord is good?"
I answer that, As stated above (Article 1), the ministers of the
Church work instrumentally in the sacraments, because, in a way, a
minister is of the nature of an instrument. But, as stated above
(Question 62, Articles 1,4), an instrument acts not by reason
of its own form, but by the power of the one who moves it.
Consequently, whatever form or power an instrument has in addition to
that which it has as an instrument, is accidental to it: for
instance, that a physician's body, which is the instrument of his
soul, wherein is his medical art, be healthy or sickly; or that a
pipe, through which water passes, be of silver or lead. Therefore
the ministers of the Church can confer the sacraments, though they be
wicked.
Reply to Objection 1: The ministers of the Church do not by their
own power cleanse from sin those who approach the sacraments, nor do
they confer grace on them: it is Christ Who does this by His own
power while He employs them as instruments. Consequently, those who
approach the sacraments receive an effect whereby they are enlikened not
to the ministers but to Christ.
Reply to Objection 2: Christ's members are united to their Head
by charity, so that they may receive life from Him; for as it is
written (1 Jn. 3:14): "He that loveth not abideth in
death." Now it is possible for a man to work with a lifeless
instrument, and separated from him as to bodily union, provided it be
united to him by some sort of motion: for a workman works in one way
with his hand, in another with his axe. Consequently, it is thus
that Christ works in the sacraments, both by wicked men as lifeless
instruments, and by good men as living instruments.
Reply to Objection 3: A thing is required in a sacrament in two
ways. First, as being essential to it: and if this be wanting, the
sacrament is invalid; for instance, if the due form or matter be
wanting. Secondly, a thing is required for a sacrament, by reason of
a certain fitness. And in this way good ministers are required for a
sacrament.
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