|
Objection 1: It seems that sacraments are not necessary for man's
salvation. For the Apostle says (1 Tim. 4:8): "Bodily
exercise is profitable to little." But the use of sacraments pertains
to bodily exercise; because sacraments are perfected in the
signification of sensible things and words, as stated above (Question
60, Article 6). Therefore sacraments are not necessary for the
salvation of man.
Objection 2: Further, the Apostle was told (2 Cor.
12:9): "My grace is sufficient for thee." But it would not
suffice if sacraments were necessary for salvation. Therefore
sacraments are not necessary for man's salvation.
Objection 3: Further, given a sufficient cause, nothing more seems
to be required for the effect. But Christ's Passion is the
sufficient cause of our salvation; for the Apostle says (Rm.
5:10): "If, when we were enemies, we were reconciled to God
by the death of His Son: much more, being reconciled, shall we be
saved by His life." Therefore sacraments are not necessary for
man's salvation.
On the contrary, Augustine says (Contra Faust. xix): "It is
impossible to keep men together in one religious denomination, whether
true or false, except they be united by means of visible signs or
sacraments." But it is necessary for salvation that men be united
together in the name of the one true religion. Therefore sacraments
are necessary for man's salvation.
I answer that, Sacraments are necessary unto man's salvation for
three reasons. The first is taken from the condition of human nature
which is such that it has to be led by things corporeal and sensible to
things spiritual and intelligible. Now it belongs to Divine
providence to provide for each one according as its condition requires.
Divine wisdom, therefore, fittingly provides man with means of
salvation, in the shape of corporeal and sensible signs that are called
sacraments.
The second reason is taken from the state of man who in sinning
subjected himself by his affections to corporeal things. Now the
healing remedy should be given to a man so as to reach the part affected
by disease. Consequently it was fitting that God should provide man
with a spiritual medicine by means of certain corporeal signs; for if
man were offered spiritual things without a veil, his mind being taken
up with the material world would be unable to apply itself to them.
The third reason is taken from the fact that man is prone to direct his
activity chiefly towards material things. Lest, therefore, it should
be too hard for man to be drawn away entirely from bodily actions,
bodily exercise was offered to him in the sacraments, by which he might
be trained to avoid superstitious practices, consisting in the worship
of demons, and all manner of harmful action, consisting in sinful
deeds.
It follows, therefore, that through the institution of the sacraments
man, consistently with his nature, is instructed through sensible
things; he is humbled, through confessing that he is subject to
corporeal things, seeing that he receives assistance through them: and
he is even preserved from bodily hurt, by the healthy exercise of the
sacraments.
Reply to Objection 1: Bodily exercise, as such, is not very
profitable: but exercise taken in the use of the sacraments is not
merely bodily, but to a certain extent spiritual, viz. in its
signification and in its causality.
Reply to Objection 2: God's grace is a sufficient cause of man's
salvation. But God gives grace to man in a way which is suitable to
him. Hence it is that man needs the sacraments that he may obtain
grace.
Reply to Objection 3: Christ's Passion is a sufficient cause of
man's salvation. But it does not follow that the sacraments are not
also necessary for that purpose: because they obtain their effect
through the power of Christ's Passion; and Christ's Passion is,
so to say, applied to man through the sacraments according to the
Apostle (Rm. 6:3): "All we who are baptized in Christ
Jesus, are baptized in His death."
|
|