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Objection 1: It seems that the sacraments are not instituted by God
alone. For those things which God has instituted are delivered to us
in Holy Scripture. But in the sacraments certain things are done
which are nowhere mentioned in Holy Scripture; for instance, the
chrism with which men are confirmed, the oil with which priests are
anointed, and many others, both words and actions, which we employ in
the sacraments. Therefore the sacraments were not instituted by God
alone.
Objection 2: Further, a sacrament is a kind of sign. Now sensible
things have their own natural signification. Nor can it be said that
God takes pleasure in certain significations and not in others;
because He approves of all that He made. Moreover, it seems to be
peculiar to the demons to be enticed to something by means of signs;
for Augustine says (De Civ. Dei xxi): "The demons are enticed
. . . by means of creatures, which were created not by them but by
God, by various means of attraction according to their various
natures, not as an animal is enticed by food, but as a spirit is drawn
by a sign." It seems, therefore, that there is no need for the
sacraments to be instituted by God.
Objection 3: Further, the apostles were God's vicegerents on
earth: hence the Apostle says (2 Cor. 2:10): "For what I
have pardoned, if I have pardoned anything, for your sakes have I
done it in the person of Christ," i.e. as though Christ Himself
had pardoned. Therefore it seems that the apostles and their
successors can institute new sacraments.
On the contrary, The institutor of anything is he who gives it
strength and power: as in the case of those who institute laws. But
the power of a sacrament is from God alone, as we have shown above
(Article 1; Question 62, Article 1). Therefore God alone
can institute a sacrament.
I answer that, As appears from what has been said above (Article
1; Question 62, Article 1), the sacraments are instrumental
causes of spiritual effects. Now an instrument has its power from the
principal agent. But an agent in respect of a sacrament is twofold;
viz. he who institutes the sacraments, and he who makes use of the
sacrament instituted, by applying it for the production of the effect.
Now the power of a sacrament cannot be from him who makes use of the
sacrament: because he works but as a minister. Consequently, it
follows that the power of the sacrament is from the institutor of the
sacrament. Since, therefore, the power of the sacrament is from God
alone, it follows that God alone can institute the sacraments.
Reply to Objection 1: Human institutions observed in the sacraments
are not essential to the sacrament; but belong to the solemnity which
is added to the sacraments in order to arouse devotion and reverence in
the recipients. But those things that are essential to the sacrament,
are instituted by Christ Himself, Who is God and man. And though
they are not all handed down by the Scriptures, yet the Church holds
them from the intimate tradition of the apostles, according to the
saying of the Apostle (1 Cor. 11:34): "The rest I will
set in order when I come."
Reply to Objection 2: From their very nature sensible things have a
certain aptitude for the signifying of spiritual effects: but this
aptitude is fixed by the Divine institution to some special
signification. This is what Hugh of St. Victor means by saying
(De Sacram. i) that "a sacrament owes its signification to its
institution." Yet God chooses certain things rather than others for
sacramental signification, not as though His choice were restricted to
them, but in order that their signification be more suitable to them.
Reply to Objection 3: The apostles and their successors are God's
vicars in governing the Church which is built on faith and the
sacraments of faith. Wherefore, just as they may not institute
another Church, so neither may they deliver another faith, nor
institute other sacraments: on the contrary, the Church is said to be
built up with the sacraments "which flowed from the side of Christ
while hanging on the Cross."
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