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Objection 1: It would seem that matrimony is not a sacrament. For
every sacrament of the New Law has a form that is essential to the
sacrament. But the blessing given by the priest at a wedding is not
essential to matrimony. Therefore it is not a sacrament.
Objection 2: Further, a sacrament according to Hugh (De
Sacram. i) is "a material element." But matrimony has not a
material element for its matter. Therefore it is not a sacrament.
Objection 3: Further, the sacraments derive their efficacy from
Christ's Passion. But matrimony, since it has pleasure annexed to
it, does not conform man to Christ's Passion, which was painful.
Therefore it is not a sacrament.
Objection 4: Further, every sacrament of the New Law causes that
which it signifies. Yet matrimony does not cause the union of Christ
with the Church, which union it signifies. Therefore matrimony is
not a sacrament.
Objection 5: Further, in the other sacraments there is something
which is reality and sacrament. But this is not to be found in
matrimony, since it does not imprint a character, else it would not be
repeated. Therefore it is not a sacrament.
On the contrary, It is written (Eph. 5:32): "This is a
great sacrament." Therefore, etc.
Further, a sacrament is the sign of a sacred thing. But such is
Matrimony. Therefore, etc.
I answer that, A sacrament denotes a sanctifying remedy against sin
offered to man under sensible signs [TP, Question 61, Article
1; TP, Question 65, Article 1]. Wherefore since this is
the case in matrimony, it is reckoned among the sacraments.
Reply to Objection 1: The words whereby the marriage consent is
expressed are the form of this sacrament, and not the priest's
blessing, which is a sacramental.
Reply to Objection 2: The sacrament of Matrimony, like that of
Penance, is perfected by the act of the recipient. Wherefore just as
Penance has no other matter than the sensible acts themselves, which
take the place of the material element, so it is in Matrimony.
Reply to Objection 3: Although Matrimony is not conformed to
Christ's Passion as regards pain, it is as regards charity, whereby
He suffered for the Church who was to be united to Him as His
spouse.
Reply to Objection 4: The union of Christ with the Church is not
the reality contained in this sacrament, but is the reality signified
and not contained---and no sacrament causes a reality of that
kind---but it has another both contained and signified which it
causes, as we shall state further on (ad 5). The Master, however
(Sent. iv, D, 26), asserts that it is a non-contained
reality, because he was of opinion that Matrimony has no reality
contained therein.
Reply to Objection 5: In this sacrament also those three things
[TP, Question 66, Article 1] are to be found, for the acts
externally apparent are the sacrament only; the bond between husband
and wife resulting from those acts is reality and sacrament; and the
ultimate reality contained is the effect of this sacrament, while the
non-contained reality is that which the Master assigns (Sent. iv,
D, 26).
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