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Objection 1: It seems that there ought not to be seven sacraments.
For the sacraments derive their efficacy from the Divine power, and
the power of Christ's Passion. But the Divine power is one, and
Christ's Passion is one; since "by one oblation He hath perfected
for ever them that are sanctified" (Heb. 10:14). Therefore
there should be but one sacrament.
Objection 2: Further, a sacrament is intended as a remedy for the
defect caused by sin. Now this is twofold, punishment and guilt.
Therefore two sacraments would be enough.
Objection 3: Further, sacraments belong to the actions of the
ecclesiastical hierarchy, as Dionysius explains (Eccl. Hier.
v). But, as he says, there are three actions of the ecclesiastical
hierarchy, namely, "to cleanse, to enlighten, to perfect."
Therefore there should be no more than three sacraments.
Objection 4: Further, Augustine says (Contra Faust. xix) that
the "sacraments" of the New Law are "less numerous" than those of
the Old Law. But in the Old Law there was no sacrament
corresponding to Confirmation and Extreme Unction. Therefore these
should not be counted among the sacraments of the New Law.
Objection 5: Further, lust is not more grievous than other sins,
as we have made clear in the FS, Question 74, Article 5;
SS, Question 154, Article 3. But there is no sacrament
instituted as a remedy for other sins. Therefore neither should
matrimony be instituted as a remedy for lust.
Objection 6: On the other hand, It seems that there should be more
than seven sacraments. For sacraments are a kind of sacred sign. But
in the Church there are many sanctifications by sensible signs, such
as Holy Water the Consecration of Altars, and such like.
Therefore there are more than seven sacraments.
Objection 7: Further, Hugh of St. Victor (De Sacram. i)
says that the sacraments of the Old Law were oblations, tithes and
sacrifices. But the Sacrifice of the Church is one sacrament,
called the Eucharist. Therefore oblations also and tithes should be
called sacraments.
Objection 8: Further, there are three kinds of sin, original,
mortal and venial. Now Baptism is intended as a remedy against
original sin, and Penance against mortal sin. Therefore besides the
seven sacraments, there should be another against venial sin.
I answer that, As stated above (Question 62, Article 5;
Question 63, Article 1), the sacraments of the Church were
instituted for a twofold purpose: namely, in order to perfect man in
things pertaining to the worship of God according to the religion of
Christian life, and to be a remedy against the defects caused by sin.
And in either way it is becoming that there should be seven
sacraments.
For spiritual life has a certain conformity with the life of the body:
just as other corporeal things have a certain likeness to things
spiritual. Now a man attains perfection in the corporeal life in two
ways: first, in regard to his own person; secondly, in regard to the
whole community of the society in which he lives, for man is by nature
a social animal. With regard to himself man is perfected in the life
of the body, in two ways; first, directly [per se], i.e. by
acquiring some vital perfection; secondly, indirectly [per
accidens], i.e. by the removal of hindrances to life, such as
ailments, or the like. Now the life of the body is perfected
"directly," in three ways. First, by generation whereby a man
begins to be and to live: and corresponding to this in the spiritual
life there is Baptism, which is a spiritual regeneration, according
to Titus 3:5: "By the laver of regeneration," etc. Secondly,
by growth whereby a man is brought to perfect size and strength: and
corresponding to this in the spiritual life there is Confirmation, in
which the Holy Ghost is given to strengthen us. Wherefore the
disciples who were already baptized were bidden thus: "Stay you in
the city till you be endued with power from on high" (Lk.
24:49). Thirdly, by nourishment, whereby life and strength are
preserved to man; and corresponding to this in the spiritual life there
is the Eucharist. Wherefore it is said (Jn. 6:54): "Except
you eat of the flesh of the Son of Man, and drink His blood, you
shall not have life in you."
And this would be enough for man if he had an impassible life, both
corporally and spiritually; but since man is liable at times to both
corporal and spiritual infirmity, i.e. sin, hence man needs a cure
from his infirmity; which cure is twofold. one is the healing, that
restores health: and corresponding to this in the spiritual life there
is Penance, according to Ps. 40:5: "Heal my soul, for I
have sinned against Thee." The other is the restoration of former
vigor by means of suitable diet and exercise: and corresponding to this
in the spiritual life there is Extreme Unction, which removes the
remainder of sin, and prepares man for final glory. Wherefore it is
written (James 5:15): "And if he be in sins they shall be
forgiven him."
In regard to the whole community, man is perfected in two ways.
First, by receiving power to rule the community and to exercise public
acts: and corresponding to this in the spiritual life there is the
sacrament of order, according to the saying of Heb. 7:27, that
priests offer sacrifices not for themselves only, but also for the
people. Secondly in regard to natural propagation. This is
accomplished by Matrimony both in the corporal and in the spiritual
life: since it is not only a sacrament but also a function of nature.
We may likewise gather the number of the sacraments from their being
instituted as a remedy against the defect caused by sin. For Baptism
is intended as a remedy against the absence of spiritual life;
Confirmation, against the infirmity of soul found in those of recent
birth; the Eucharist, against the soul's proneness to sin;
Penance, against actual sin committed after baptism; Extreme
Unction, against the remainders of sins---of those sins, namely,
which are not sufficiently removed by Penance, whether through
negligence or through ignorance; order, against divisions in the
community; Matrimony, as a remedy against concupiscence in the
individual, and against the decrease in numbers that results from
death.
Some, again, gather the number of sacraments from a certain
adaptation to the virtues and to the defects and penal effects resulting
from sin. They say that Baptism corresponds to Faith, and is
ordained as a remedy against original sin; Extreme Unction, to
Hope, being ordained against venial sin; the Eucharist, to
Charity, being ordained against the penal effect which is malice.
order, to Prudence, being ordained against ignorance; Penance to
Justice, being ordained against mortal sin; Matrimony, to
Temperance, being ordained against concupiscence; Confirmation, to
Fortitude, being ordained against infirmity.
Reply to Objection 1: The same principal agent uses various
instruments unto various effects, in accordance with the thing to be
done. In the same way the Divine power and the Passion of Christ
work in us through the various sacraments as through various
instruments.
Reply to Objection 2: Guilt and punishment are diversified both
according to species, inasmuch as there are various species of guilt
and punishment, and according to men's various states and habitudes.
And in this respect it was necessary to have a number of sacraments,
as explained above.
Reply to Objection 3: In hierarchical actions we must consider the
agents, the recipients and the actions. The agents are the ministers
of the Church; and to these the sacrament of order belongs. The
recipients are those who approach the sacraments: and these are brought
into being by Matrimony. The actions are "cleansing,"
"enlightening," and "perfecting." Mere cleansing, however,
cannot be a sacrament of the New Law, which confers grace: yet it
belongs to certain sacramentals, i.e. catechism and exorcism. But
cleansing coupled with enlightening, according to Dionysius, belongs
to Baptism; and, for him who falls back into sin, they belong
secondarily to Penance and Extreme Unction. And perfecting, as
regards power, which is, as it were, a formal perfection, belongs to
Confirmation: while, as regards the attainment of the end, it
belongs to the Eucharist.
Reply to Objection 4: In the sacrament of Confirmation we receive
the fulness of the Holy Ghost in order to be strengthened; while in
Extreme Unction man is prepared for the immediate attainment of
glory; and neither of these two purposes was becoming to the Old
Testament. Consequently, nothing in the old Law could correspond to
these sacraments. Nevertheless, the sacraments of the old Law were
more numerous, on account of the various kinds of sacrifices and
ceremonies.
Reply to Objection 5: There was need for a special sacrament to be
applied as a remedy against venereal concupiscence: first because by
this concupiscence, not only the person but also the nature is
defiled: secondly, by reason of its vehemence whereby it clouds the
reason.
Reply to Objection 6: Holy Water and other consecrated things are
not called sacraments, because they do not produce the sacramental
effect, which is the receiving of grace. They are, however, a kind
of disposition to the sacraments: either by removing obstacles. thus
holy water is ordained against the snares of the demons, and against
venial sins: or by making things suitable for the conferring of a
sacrament; thus the altar and vessels are consecrated through reverence
for the Eucharist.
Reply to Objection 7: Oblations and tithes, both the Law of
nature and in the Law of Moses, ere ordained not only for the
sustenance of the ministers and the poor, but also figuratively; and
consequently they were sacraments. But now they remain no longer as
figures, and therefore they are not sacraments.
Reply to Objection 8: The infusion of grace is not necessary for
the blotting out of venial sin. Wherefore, since grace is infused in
each of the sacraments of the New Law, none of them was instituted
directly against venial sin. This is taken away by certain
sacramentals, for instance, Holy Water and such like. Some,
however, hold that Extreme Unction is ordained against venial sin.
But of this we shall speak in its proper place (XP, Question
30, Article 1).
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