|
Objection 1: It seems that determinate things are not required for a
sacrament. For sensible things are required in sacraments for the
purpose of signification, as stated above (Article 4). But
nothing hinders the same thing being signified by divers sensible
things: thus in Holy Scripture God is signified metaphorically,
sometimes by a stone (2 Kgs. 22:2; Zach. 3:9; 1 Cor.
10:4; Apoc. 4:3); sometimes by a lion (Is. 31:4;
Apoc. 5:5); sometimes by the sun (Is. 60:19,20;
Mal. 4:2), or by something similar. Therefore it seems that
divers things can be suitable to the same sacrament. Therefore
determinate things are not required for the sacraments.
Objection 2: Further, the health of the soul is more necessary than
that of the body. But in bodily medicines, which are ordained to the
health of the body, one thing can be substituted for another which
happens to be wanting. Therefore much more in the sacraments, which
are spiritual remedies ordained to the health of the soul, can one
thing be substituted for another when this happens to be lacking.
Objection 3: Further, it is not fitting that the salvation of men
be restricted by the Divine Law: still less by the Law of Christ,
Who came to save all. But in the state of the Law of nature
determinate things were not required in the sacraments, but were put to
that use through a vow, as appears from Gn. 28, where Jacob vowed
that he would offer to God tithes and peace-offerings. Therefore it
seems that man should not have been restricted, especially under the
New Law, to the use of any determinate thing in the sacraments.
On the contrary, our Lord said (Jn. 3:5): "Unless a man be
born again of water and the Holy Ghost, he cannot enter into the
kingdom of God."
I answer that, In the use of the sacraments two things may be
considered, namely, the worship of God, and the sanctification of
man: the former of which pertains to man as referred to God, and the
latter pertains to God in reference to man. Now it is not for anyone
to determine that which is in the power of another, but only that which
is in his own power. Since, therefore, the sanctification of man is
in the power of God Who sanctifies, it is not for man to decide what
things should be used for his sanctification, but this should be
determined by Divine institution. Therefore in the sacraments of the
New Law, by which man is sanctified according to 1 Cor. 6:11,
"You are washed, you are sanctified," we must use those things
which are determined by Divine institution.
Reply to Objection 1: Though the same thing can be signified by
divers signs, yet to determine which sign must be used belongs to the
signifier. Now it is God Who signifies spiritual things to us by
means of the sensible things in the sacraments, and of similitudes in
the Scriptures. And consequently, just as the Holy Ghost decides
by what similitudes spiritual things are to be signified in certain
passages of Scripture, so also must it be determined by Divine
institution what things are to be employed for the purpose of
signification in this or that sacrament.
Reply to Objection 2: Sensible things are endowed with natural
powers conducive to the health of the body: and therefore if two of
them have the same virtue, it matters not which we use. Yet they are
ordained unto sanctification not through any power that they possess
naturally, but only in virtue of the Divine institution. And
therefore it was necessary that God should determine the sensible
things to be employed in the sacraments.
Reply to Objection 3: As Augustine says (Contra Faust. xix),
diverse sacraments suit different times; just as different times are
signified by different parts of the verb, viz. present, past, and
future. Consequently, just as under the state of the Law of nature
man was moved by inward instinct and without any outward law, to
worship God, so also the sensible things to be employed in the worship
of God were determined by inward instinct. But later on it became
necessary for a law to be given (to man) from without: both because
the Law of nature had become obscured by man's sins; and in order to
signify more expressly the grace of Christ, by which the human race is
sanctified. And hence the need for those things to be determinate, of
which men have to make use in the sacraments. Nor is the way of
salvation narrowed thereby: because the things which need to be used in
the sacraments, are either in everyone's possession or can be had with
little trouble.
|
|