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Objection 1: It would seem that spiritual relationship is contracted
by Baptism only. For as bodily kinship is to bodily birth, so is
spiritual kinship to spiritual birth. Now Baptism alone is called
spiritual birth. Therefore spiritual kinship is contracted by Baptism
only, even as only by carnal birth is carnal kinship contracted.
Objection 2: Further, a character is imprinted in order as in
Confirmation. But spiritual relationship does not result from
receiving orders. Therefore it does not result from Confirmation but
only from Baptism.
Objection 3: Further, sacraments are more excellent than
sacramentals. Now spiritual relationship does not result from certain
sacraments, for instance from Extreme Unction. Much less therefore
does it result from catechizing, as some maintain.
Objection 4: Further, many other sacramentals are attached to
Baptism besides catechizing. Therefore spiritual relationship is not
contracted from catechism any more than from the others.
Objection 5: Further, prayer is no less efficacious than
instruction of catechism for advancement in good. But spiritual
relationship does not result from prayer. Therefore it does not result
from catechism.
Objection 6: Further, the instruction given to the baptized by
preaching to them avails no less than preaching to those who are not yet
baptized. But no spiritual relationship results from preaching.
Neither therefore does it result from catechism.
Objection 7: On the other hand, It is written (1 Cor.
4:15): "In Christ Jesus by the gospel I have begotten you."
Now spiritual birth causes spiritual relationship. Therefore
spiritual relationship results from the preaching of the gospel and
instruction, and not only from Baptism.
Objection 8: Further, as original sin is taken away by Baptism,
so is actual sin taken away by Penance. Therefore just as Baptism
causes spiritual relationship, so also does Penance.
Objection 9: Further, "father" denotes relationship. Now a man
is called another's spiritual father in respect of Penance,
teaching, pastoral care and many other like things. Therefore
spiritual relationship is contracted from many other sources besides
Baptism and Confirmation.
I answer that, There are three opinions on this question. Some say
that as spiritual regeneration is bestowed by the sevenfold grace of the
Holy Ghost, it is caused by means of seven things, beginning with
the first taste of blessed salt and ending with Confirmation given by
the bishop: and they say that spiritual relationship is contracted by
each of these seven things. But this does not seem reasonable, for
carnal relationship is not contracted except by a perfect act of
generation. Wherefore affinity is not contracted except there be
mingling of seeds, from which it is possible for carnal generation to
follow. Now spiritual generation is not perfected except by a
sacrament: wherefore it does not seem fitting for spiritual
relationship to be contracted otherwise than through a sacrament.
Hence others say that spiritual relationship is only contracted through
three sacraments, namely catechism, Baptism and Confirmation, but
these do not apparently know the meaning of what they say, since
catechism is not a sacrament but a sacramental. Wherefore others say
that it is contracted through two sacraments only, namely Confirmation
and Baptism, and this is the more common opinion. Some however of
these say that catechism is a weak impediment, since it hinders the
contracting of marriage but does not void the contract.
Reply to Objection 1: Carnal birth is twofold. The first is in
the womb, wherein that which is born is a weakling and cannot come
forth without danger: and to this birth regeneration by Baptism is
likened; wherein a man is regenerated as though yet needing to be
fostered in the womb of the Church. The second is birth from out of
the womb, when that which was born in the womb is so far strengthened
that it can without danger face the outer world which has a natural
corruptive tendency. To this is likened Confirmation, whereby man
being strengthened goes forth abroad to confess the name of Christ.
Hence spiritual relationship is fittingly contracted through both these
sacraments.
Reply to Objection 2: The effect of the sacrament of order is not
regeneration but the bestowal of power, for which reason it is not
conferred on women, and consequently no impediment to marriage can
arise therefrom. Hence this kind of relationship does not count.
Reply to Objection 3: In catechism one makes a profession of future
Baptism, just as in betrothal one enters an engagement of future
marriage. Wherefore just as in betrothal a certain kind of propinquity
is contracted, so is there in catechism, whereby marriage is rendered
at least unlawful, as some say; but not in the other sacraments.
Reply to Objection 4: There is not made a profession of faith in
the other sacramentals of Baptism, as in catechism: wherefore the
comparison fails.
The same answer applies to the Fifth and Sixth Objections.
Reply to Objection 7: The Apostle had instructed them in the faith
by a kind of catechism; and consequently his instruction was directed
to their spiritual birth.
Reply to Objection 8: Properly speaking a spiritual relationship is
not contracted through the sacrament of Penance. Wherefore a
priest's son can marry a woman whose confession the priest has heard,
else in the whole parish he could not find a woman whom he could marry.
Nor does it matter that by Penance actual sin is taken away, for this
is not a kind of birth, but a kind of healing. Nevertheless Penance
occasions a kind of bond between the woman penitent and the priest,
that has a resemblance to spiritual relationship, so that if he have
carnal intercourse with her, he sins as grievously as if she were his
spiritual daughter. The reason of this is that the relations between
priest and penitent are most intimate, and consequently in order to
remove the occasion of sin this prohibition [Can. Omnes quos, and
seqq., Caus. xxx] was made.
Reply to Objection 9: A spiritual father is so called from his
likeness to a carnal father. Now as the Philosopher says (Ethic.
viii, 2) a carnal father gives his child three things, being
nourishment and instruction: and consequently a person's spiritual
father is so called from one of these three things. Nevertheless he
has not, through being his spiritual father, a spiritual relationship
with him, unless he is like a (carnal) father as to generation which
is the way to being. This solution may also be applied to the
foregoing Eighth Objection.
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