|
Objection 1: It seems that words are not required for the
signification of the sacraments. For Augustine says (Contra
Faust. xix): "What else is a corporeal sacrament but a kind of
visible word?" Wherefore to add words to the sensible things in the
sacraments seems to be the same as to add words to words. But this is
superfluous. Therefore words are not required besides the sensible
things in the sacraments .
Objection 2: Further, a sacrament is some one thing, but it does
not seem possible to make one thing of those that belong to different
genera. Since, therefore, sensible things and words are of different
genera, for sensible things are the product of nature, but words, of
reason; it seems that in the sacraments, words are not required
besides sensible things.
Objection 3: Further, the sacraments of the New Law succeed those
of the Old Law: since "the former were instituted when the latter
were abolished," as Augustine says (Contra Faust. xix). But no
form of words was required in the sacraments of the Old Law.
Therefore neither is it required in those of the New Law.
On the contrary, The Apostle says (Eph. 5:25,26):
"Christ loved the Church, and delivered Himself up for it; that
He might sanctify it, cleansing it by the laver of water in the word
of life." And Augustine says (Tract. xxx in Joan.): "The
word is added to the element, and this becomes a sacrament."
I answer that, The sacraments, as stated above (Articles
2,3), are employed as signs for man's sanctification.
Consequently they can be considered in three ways: and in each way it
is fitting for words to be added to the sensible signs. For in the
first place they can be considered in regard to the cause of
sanctification, which is the Word incarnate: to Whom the sacraments
have a certain conformity, in that the word is joined to the sensible
sign, just as in the mystery of the Incarnation the Word of God is
united to sensible flesh.
Secondly, sacraments may be considered on the part of man who is
sanctified, and who is composed of soul and body: to whom the
sacramental remedy is adjusted, since it touches the body through the
sensible element, and the soul through faith in the words. Hence
Augustine says (Tract. lxxx in Joan.) on Jn. 15:3, "Now
you are clean by reason of the word," etc.: "Whence hath water
this so great virtue, to touch the body and wash the heart, but by the
word doing it, not because it is spoken, but because it is
believed?"
Thirdly, a sacrament may be considered on the part of the sacramental
signification. Now Augustine says (De Doctr. Christ. ii) that
"words are the principal signs used by men"; because words can be
formed in various ways for the purpose of signifying various mental
concepts, so that we are able to express our thoughts with greater
distinctness by means of words. And therefore in order to insure the
perfection of sacramental signification it was necessary to determine
the signification of the sensible things by means of certain words.
For water may signify both a cleansing by reason of its humidity, and
refreshment by reason of its being cool: but when we say, "I baptize
thee," it is clear that we use water in baptism in order to signify a
spiritual cleansing.
Reply to Objection 1: The sensible elements of the sacraments are
called words by way of a certain likeness, in so far as they partake of
a certain significative power, which resides principally in the very
words, as stated above. Consequently it is not a superfluous
repetition to add words to the visible element in the sacraments;
because one determines the other, as stated above.
Reply to Objection 2: Although words and other sensible things are
not in the same genus, considered in their natures, yet have they
something in common as to the thing signified by them: which is more
perfectly done in words than in other things. Wherefore in the
sacraments, words and things, like form and matter, combine in the
formation of one thing, in so far as the signification of things is
completed by means of words, as above stated. And under words are
comprised also sensible actions, such as cleansing and anointing and
such like: because they have a like signification with the things.
Reply to Objection 3: As Augustine says (Contra Faust. xix),
the sacraments of things present should be different from sacraments of
things to come. Now the sacraments of the Old Law foretold the
coming of Christ. Consequently they did not signify Christ so
clearly as the sacraments of the New Law, which flow from Christ
Himself, and have a certain likeness to Him, as stated above.
Nevertheless in the Old Law, certain words were used in things
pertaining to the worship of God, both by the priests, who were the
ministers of those sacraments, according to Num. 6:23,24:
"Thus shall you bless the children of Israel, and you shall say to
them: The Lord bless thee," etc.; and by those who made use of
those sacraments, according to Dt. 26:3: "I profess this day
before the Lord thy God," etc.
|
|