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Objection 1: It seems that the Eucharist is not the principal of
the sacraments. For the common good is of more account than the good
of the individual (1 Ethic. ii). But Matrimony is ordained to
the common good of the human race by means of generation: whereas the
sacrament of the Eucharist is ordained to the private good of the
recipient. Therefore it is not the greatest of the sacraments.
Objection 2: Further, those sacraments, seemingly, are greater,
which are conferred by a greater minister. But the sacraments of
Confirmation and order are conferred by a bishop only, who is a
greater minister than a mere minister such as a priest, by whom the
sacraments of the Eucharist is conferred. Therefore those sacraments
are greater.
Objection 3: Further, those sacraments are greater that have the
greater power. But some of the sacraments imprint a character, viz.
Baptism, Confirmation and order; whereas the Eucharist does not.
Therefore those sacraments are greater.
Objection 4: Further, that seems to be greater, on which others
depend without its depending on them. But the Eucharist depends on
Baptism: since no one can receive the Eucharist except he has been
baptized. Therefore Baptism is greater than the Eucharist.
On the contrary, Dionysius says (Eccl. Hier. iii) that "No
one receives hierarchical perfection save by the most God-like
Eucharist." Therefore this sacrament is greater than all the others
and perfects them.
I answer that, Absolutely speaking, the sacrament of the Eucharist
is the greatest of all the sacraments: and this may be shown in three
ways. First of all because it contains Christ Himself
substantially: whereas the other sacraments contain a certain
instrumental power which is a share of Christ's power, as we have
shown above (Question 62, Article 4, ad 3, Article 5).
Now that which is essentially such is always of more account than that
which is such by participation.
Secondly, this is made clear by considering the relation of the
sacraments to one another. For all the other sacraments seem to be
ordained to this one as to their end. For it is manifest that the
sacrament of order is ordained to the consecration of the Eucharist:
and the sacrament of Baptism to the reception of the Eucharist: while
a man is perfected by Confirmation, so as not to fear to abstain from
this sacrament. By Penance and Extreme Unction man is prepared to
receive the Body of Christ worthily. And Matrimony at least in its
signification, touches this sacrament; in so far as it signifies the
union of Christ with the Church, of which union the Eucharist is a
figure: hence the Apostle says (Eph. 5:32): "This is a
great sacrament: but I speak in Christ and in the Church."
Thirdly, this is made clear by considering the rites of the
sacraments. For nearly all the sacraments terminate in the
Eucharist, as Dionysius says (Eccl. Hier. iii): thus those who
have been ordained receive Holy Communion, as also do those who have
been baptized, if they be adults.
The remaining sacraments may be compared to one another in several
ways. For on the ground of necessity, Baptism is the greatest of the
sacraments; while from the point of view of perfection, order comes
first; while Confirmation holds a middle place. The sacraments of
Penance and Extreme Unction are on a degree inferior to those
mentioned above; because, as stated above (Article 2), they are
ordained to the Christian life, not directly, but accidentally, as
it were, that is to say, as remedies against supervening defects.
And among these, Extreme Unction is compared to Penance, as
Confirmation to Baptism; in such a way, that Penance is more
necessary, whereas Extreme Unction is more perfect.
Reply to Objection 1: Matrimony is ordained to the common good as
regards the body. But the common spiritual good of the whole Church
is contained substantially in the sacrament itself of the Eucharist.
Reply to Objection 2: By order and Confirmation the faithful of
Christ are deputed to certain special duties; and this can be done by
the prince alone. Consequently the conferring of these sacraments
belongs exclusively to a bishop, who is, as it were, a prince in the
Church. But a man is not deputed to any duty by the sacrament of the
Eucharist, rather is this sacrament the end of all duties, as stated
above.
Reply to Objection 3: The sacramental character, as stated above
(Question 63, Article 3), is a kind of participation in
Christ's priesthood. Wherefore the sacrament that unites man to
Christ Himself, is greater than a sacrament that imprints Christ's
character.
Reply to Objection 4: This argument proceeds on the ground of
necessity. For thus Baptism, being of the greatest necessity, is
the greatest of the sacraments, just as order and Confirmation have a
certain excellence considered in their administration; and Matrimony
by reason of its signification. For there is no reason why a thing
should not be greater from a certain point of view which is not greater
absolutely speaking.
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