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Objection 1: It would seem that the imposition of the priest's
hands is necessary for this sacrament. For it is written (Mk.
16:18): "They shall lay hands upon the sick, and they shall
recover." Now sinners are sick spiritually, and obtain recovery
through this sacrament. Therefore an imposition of hands should be
made in this sacrament.
Objection 2: Further, in this sacrament man regains the Holy
Ghost Whom he had lost, wherefore it is said in the person of the
penitent (Ps. 1:14): "Restore unto me the joy of Thy
salvation, and strengthen me with a perfect spirit." Now the Holy
Ghost is given by the imposition of hands; for we read (Acts
8:17) that the apostles "laid their hands upon them, and they
received the Holy Ghost"; and (Mt. 19:13) that "little
children were presented" to our Lord, "that He should impose hands
upon them." Therefore an imposition of hands should be made in this
sacrament.
Objection 3: Further, the priest's words are not more efficacious
in this than in the other sacraments. But in the other sacraments the
words of the minister do not suffice, unless he perform some action:
thus, in Baptism, the priest while saying: "I baptize thee," has
to perform a bodily washing. Therefore, also while saying: "I
absolve thee," the priest should perform some action in regard to the
penitent, by laying hands on him.
On the contrary, When our Lord said to Peter (Mt. 16:19):
"Whatsoever thou shalt loose on earth," etc., He made no mention
of an imposition of hands; nor did He when He said to all the
apostles (Jn. 20:13): "Whose sins you shall forgive, they
are forgiven them." Therefore no imposition of hands is required for
this sacrament.
I answer that, In the sacraments of the Church the imposition of
hands is made, to signify some abundant effect of grace, through those
on whom the hands are laid being, as it were, united to the ministers
in whom grace should be plentiful. Wherefore an imposition of hands is
made in the sacrament of Confirmation, wherein the fulness of the
Holy Ghost is conferred; and in the sacrament of order, wherein is
bestowed a certain excellence of power over the Divine mysteries;
hence it is written (2 Tim. 1:6): "Stir up the grace of God
which is in thee, by the imposition of my hands."
Now the sacrament of Penance is ordained, not that man may receive
some abundance of grace, but that his sins may be taken away; and
therefore no imposition of hands is required for this sacrament, as
neither is there for Baptism, wherein nevertheless a fuller remission
of sins is bestowed.
Reply to Objection 1: That imposition of hands is not sacramental,
but is intended for the working of miracles, namely, that by the
contact of a sanctified man's hand, even bodily infirmity might be
removed; even as we read of our Lord (Mk. 6:5) that He cured
the sick, "laying His hands upon them," and (Mt. 8:3) that
He cleansed a leper by touching him.
Reply to Objection 2: It is not every reception of the Holy Ghost
that requires an imposition of hands, since even in Baptism man
receives the Holy Ghost, without any imposition of hands: it is at
the reception of the fulness of the Holy Ghost which belongs to
Confirmation that an imposition of hands is required.
Reply to Objection 3: In those sacraments which are perfected in
the use of the matter, the minister has to perform some bodily action
on the recipient of the sacrament, e.g. in Baptism, Confirmation,
and Extreme Unction; whereas this sacrament does not consist in the
use of matter employed outwardly, the matter being supplied by the part
taken by the penitent: wherefore, just as in the Eucharist the priest
perfects the sacrament by merely pronouncing the words over the matter,
so the mere words which the priest while absolving pronounces over the
penitent perfect the sacrament of absolution. If, indeed, any bodily
act were necessary on the part of the priest, the sign of the cross,
which is employed in the Eucharist, would not be less becoming than
the imposition of hands, in token that sins are forgiven through the
blood of Christ crucified; and yet this is not essential to this
sacrament as neither is it to the Eucharist.
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