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Objection 1: It seems that a sacrament is a sign of one thing only.
For that which signifies many things is an ambiguous sign, and
consequently occasions deception: this is clearly seen in equivocal
words. But all deception should be removed from the Christian
religion, according to Col. 2:8: "Beware lest any man cheat you
by philosophy and vain deceit." Therefore it seems that a sacrament
is not a sign of several things.
Objection 2: Further, as stated above (Article 2), a sacrament
signifies a holy thing in so far as it makes man holy. But there is
only one cause of man's holiness, viz. the blood of Christ;
according to Heb. 13:12: "Jesus, that He might sanctify the
people by His own blood, suffered without the gate." Therefore it
seems that a sacrament does not signify several things.
Objection 3: Further, it has been said above (Article 2, ad
3) that a sacrament signifies properly the very end of
sanctification. Now the end of sanctification is eternal life,
according to Rm. 6:22: "You have your fruit unto
sanctification, and the end life everlasting." Therefore it seems
that the sacraments signify one thing only, viz. eternal life.
On the contrary, In the Sacrament of the Altar, two things are
signified, viz. Christ's true body, and Christ's mystical body;
as Augustine says (Liber Sent. Prosper.).
I answer that, As stated above (Article 2) a sacrament properly
speaking is that which is ordained to signify our sanctification. In
which three things may be considered; viz. the very cause of our
sanctification, which is Christ's passion; the form of our
sanctification, which is grace and the virtues; and the ultimate end
of our sanctification, which is eternal life. And all these are
signified by the sacraments. Consequently a sacrament is a sign that
is both a reminder of the past, i.e. the passion of Christ; and an
indication of that which is effected in us by Christ's passion,
i.e. grace; and a prognostic, that is, a foretelling of future
glory.
Reply to Objection 1: Then is a sign ambiguous and the occasion of
deception, when it signifies many things not ordained to one another.
But when it signifies many things inasmuch as, through being mutually
ordained, they form one thing, then the sign is not ambiguous but
certain: thus this word "man" signifies the soul and body inasmuch as
together they form the human nature. In this way a sacrament signifies
the three things aforesaid, inasmuch as by being in a certain order
they are one thing.
Reply to Objection 2: Since a sacrament signifies that which
sanctifies, it must needs signify the effect, which is implied in the
sanctifying cause as such.
Reply to Objection 3: It is enough for a sacrament that it signify
that perfection which consists in the form, nor is it necessary that it
should signify only that perfection which is the end.
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