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Objection 1: It seems that the order of the sacraments as given
above is unbecoming. For according to the Apostle (1 Cor.
15:46), "that was . . . first . . . which is natural,
afterwards that which is spiritual." But man is begotten through
Matrimony by a first and natural generation; while in Baptism he is
regenerated as by a second and spiritual generation. Therefore
Matrimony should precede Baptism.
Objection 2: Further, through the sacrament of order man receives
the power of agent in sacramental actions. But the agent precedes his
action. Therefore order should precede Baptism and the other
sacraments.
Objection 3: Further, the Eucharist is a spiritual food; while
Confirmation is compared to growth. But food causes, and
consequently precedes, growth. Therefore the Eucharist precedes
Confirmation.
Objection 4: Further, Penance prepares man for the Eucharist.
But a disposition precedes perfection. Therefore Penance should
precede the Eucharist.
Objection 5: Further, that which is nearer the last end comes after
other things. But, of all the sacraments, Extreme Unction is
nearest to the last end which is Happiness. Therefore it should be
placed last among the sacraments.
On the contrary, The order of the sacraments, as given above, is
commonly adopted by all.
I answer that, The reason of the order among the sacraments appears
from what has been said above (Article 1). For just as unity
precedes multitude, so those sacraments which are intended for the
perfection of the individual, naturally precede those which are
intended for the perfection of the multitude; and consequently the last
place among the sacraments is given to order and Matrimony, which are
intended for the perfection of the multitude: while Matrimony is
placed after order, because it has less participation in the nature of
the spiritual life, to which the sacraments are ordained. Moreover,
among things ordained to the perfection of the individual, those
naturally come first which are ordained directly to the perfection of
the spiritual life, and afterwards, those which are ordained thereto
indirectly, viz. by removing some supervening accidental cause of
harm; such are Penance and Extreme Unction: while, of these,
Extreme Unction is naturally placed last, for it preserves the
healing which was begun by Penance.
Of the remaining three, it is clear that Baptism which is a spiritual
regeneration, comes first; then Confirmation, which is ordained to
the formal perfection of power; and after these the Eucharist which is
ordained to final perfection.
Reply to Objection 1: Matrimony as ordained to natural life is a
function of nature. But in so far as it has something spiritual it is
a sacrament. And because it has the least amount of spirituality it is
placed last.
Reply to Objection 2: For a thing to be an agent it must first of
all be perfect in itself. Wherefore those sacraments by which a man is
perfected in himself, are placed before the sacrament of order, in
which a man is made a perfecter of others.
Reply to Objection 3: Nourishment both precedes growth, as its
cause; and follows it, as maintaining the perfection of size and power
in man. Consequently, the Eucharist can be placed before
Confirmation, as Dionysius places it (Eccl. Hier. iii, iv),
and can be placed after it, as the Master does (iv, 2,8).
Reply to Objection 4: This argument would hold if Penance were
required of necessity as a preparation to the Eucharist. But this is
not true: for if anyone be without mortal sin, he does not need
Penance in order to receive the Eucharist. Thus it is clear that
Penance is an accidental preparation to the Eucharist, that is to
say, sin being supposed. Wherefore it is written in the last chapter
of the second Book of Paralipomenon (cf. 2 Paral 33:18):
"Thou, O Lord of the righteous, didst not impose penance on
righteous men."
Reply to Objection 5: Extreme Unction, for this very reason, is
given the last place among those sacraments which are ordained to the
perfection of the individual.
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