Thomistic sacramental theology

There are seven sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction (Anointing of the Sick), Holy Orders, Matrimony. From Dionysius (Eccl. Hier. iii): "No one receives hierarchical perfection save by the most God-like Eucharist." Therefore, the Holy Eucharist is the greatest of the sacraments. This is because it is the real presence of the Body and Blood of Christ. It perfects the other sacraments. From Summa Contra Gentiles Book 4, Chapter 58: The spiritual remedies of salvation have been given to men under sensible signs. In bodily life we find a twofold order: 1.) For some propagate and order the bodily life in others. 2.) Some are propagated and ordered in the bodily life. In a bodily life three things are necessary of themselves, and a fourth is incidental. 1.) Generation by birth. 2.) Growth to arrive at due size and strength. 3.) Nourishment is necessary. These three are assigned to the vegetative soul. 4.) Healing of the sick living thing. These are mirrored in the spiritual life of the sacraments. 1.) Baptism: spiritual generation. 2.) Confirmation: spiritual growth. 3.) Eucharist: spiritual nourishment. 4.) Penance and Extreme Unction (Anointing of the Sick): spiritual healing.

The sacrament of Baptism has the outward sign of a washing. "He that washes himself (baptuzatur) after touching the dead, if he touched them again, what does his washing avail?" (Sirach 34,30). The sacrament does not come from the water, but from the act of pouring the water, in the form of a washing. (St. Hugh of Victor held that the water was the sacrament, but this is in error.) The outward reality is in the washing with water, while the sacramental sign is the inward justification: this is the reality, or inward reality of the sacrament. The inward reality is a seal and a safeguarding. Dionysius defined Baptism by its relation to the other sacraments (Eccl. Hier.ii) that it is the principle that forms the habits of the soul for the reception of those most holy words and sacraments; by its relation to heavenly glory, which is the universal end of all sacraments, preparing the way for us, whereby we mount to the repose of the heavenly kingdom, conferring on us our most sacred and Godlike regeneration. The power of Baptism was initiated when Christ was Baptized, and not during the passion. The proper way to Baptize is "I Baptize you in the name of the Father, the Son and the Holy Spirit." This comes from Matthew 28,19: "Going .... teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." Ephesians 5,26: "Cleansing the world by the cleaning laver of the water." Augustine says (De Unico Baptismo iv) that Baptism is consecrated by the words of the Gospel. Full immersion in water is not necessary. It is symbolic of the inward cleansing of the sin. Hebrews 10.22: "Let us draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water." Ezekiel 36:25: "25Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you." Baptism cannot be reiterated. Ephesians 4, 5: "One Faith, one Baptism." Baptism is a spiritual rebirth. John 3,5: "Unless a man is born again of water and the Holy Spirit, he cannot enter into the Kingdom of Heaven." John 3,4: "A man cannot re-enter the womb." Therefore, he cannot be re-Baptized. (cf. Romans 4, 3-4) Because we are baptized in Christ's death, by which we die to sin and rise again into a newness of life. Now, Christ died once. Baptism imprints a character which is indelible. Baptism is the principle remedy against original sin. Romans 5,18: "...as by the offense of one, unto all men to condemnation, so also by the justice of one, all men are justified of life." There are three kinds of Baptism: Baptism of water, of Blood (Martyrdom) and of the Spirit (Baptism of Desire). Hebrews 4,2: "[Of baptism) He uses the plural, because there is Baptism of Water, of Repentance and of Blood." Isaiah 4, 4: "The Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem, out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Augustine (De Unico Baptismo Parvulrum, iv): "The Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said, 'Today you shall be with Me in Paradise', that suffering can take the place of Baptism. Having weighed this again and again, I perceive that not only can suffering for the name of Christ supply what is lacking in Baptism, but even faith and conversion of heart, if perchance on account of stress of the times the celebration of the mystery of Baptism is not practicable." Priests are the proper ministers to perform Baptism. Isidore (of Spain) says priests are the only ministers who can perform Baptism. However, even Isidore and Pope Gelasius I say that it is often permissible for Christian laymen to baptize in cases of urgency. Women can baptize. This was approved by Pope Urban II and from Colossians 3: "In Christ there is neither male nor female.: Isidore indicates that even a person who is not baptized may baptize, since it is the Holy Spirit Who performs the mystery of the Baptism. Augustine never answered this question. But the Church has long since determined that Jews and non-baptized heretics can baptize. It is possible to be saved even without Baptism of Water, if the person has the proper desire, and has no contempt for the Sacrament. Baptism should not be delayed. Sirach 5, 8: "Delay not to be converted to the Lord and defer it not from day to day." Children of heretics and Jews should not be baptized against the will of their parents. (See Thought of Thomas Aquinas for a detailed discussion.) It is beneficial to baptize imbeciles and madmen. Baptism opens the gates of heaven to sinners. Luke 3,21: "Heaven was opened." The gloss of Bede "We see here the power of Baptism; from which when a man comes forth, the gates of the heavenly kingdom are opened to him." Baptism has an equal effect on all. Ephesians 4, 5: "One Faith, One Baptism." After one has reached the age of reason, it is necessary to receive the Baptism with sincerity. If the Sacrament is received in bad faith, then one has a change of heart, the effects of Baptism are salutory (Augustine). From Summa Contra Gentiles, Book 4, Chapter 59: Bede: "Baptism opens the gates of heaven." A spiritual generation is needed only once, hence baptism is given only once. The sin of Adam makes a man guilty only once. Baptism is chiefly directed at this infection. This excludes the errors of the Donatists or the Rebaptizers (Augustine).

The following is condensed from Summa Contra Gentiles, Book 4, Chapters 70-72:

Although grace is bestowed upon men by the sacraments, they are not rendered incapable of sin. He who receives the gratuitous gifts of grace, can still sin by acting against grace. Aristotle "every evil man is ignorant." Proverbs 14,22: "They err that work evil." Hebrews 12,15: "Looking diligently, lest any man be wanting to the grace of God; lest any root of bitterness springing up to hinder." Ephesians 4, 30: "Grieve not the Holy Spirit of God whereby you are sealed." I Corinthians 9.27: "I chastise my body and bring into subjection, lest perhaps when I preached to others, I myself should become a castaway." This does away with the belief of some heretics that say that after a man has received the grace of the Spirit, is unable to sin, and that if he sins, he never had the grace of the Holy Spirit. In this, they used to following to support their position: I Corinthians 13, *: "Charity never falls away." John 3, 6-9: "Whoever abides in Him sins not, and whosoever sins has not seen Him nor known Him." This is rebutted by the following: Apocalypse 2, 4: "I have somewhat against you because you have your first charity." I Corinthians 1, 8-10: "Shall be made void... when that which is perfect is come." It is then that a perfect state of charity shall abide. As long as a man lives with grace granted him, he will not sin. If he turns from that grace, he will sin. (Note: This is an interesting doctrine of some fundamentalist churches that was taught in Aquinas' time, and it is taught today: "he that has been baptized in the Spirit cannot sin, and he who sins never had the Spirit." Of course, the doctrine is considered false by the Catholic Church. It completely ignores both our concupiscent nature (which is not abrogated with baptism) and free will, which is not necessarily changed, at least immediately, by the action of the sacrament. AEF) As long as we are alive, the will is mutable toward good or evil. Good is more powerful than evil. I Corinthians 6,9-11: "Neither fornicators, nor idolaters, nor adulterers, shall possess the Kingdom of God. And such of you were; but you are washed, but you are sanctified, but you were justified in the name of Jesus Christ and the Spirit of our God." Grace and the sacrament increases nature's good. If sin takes place after grace is received, we can still be led back to a state of justice. Despair is an invitation to sinfulness. Ephesians 4,19: "Despairing have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness." Despair is a dangerous cesspool leading men to vices. I John 2, 1-2: "My little children, these things I write to you, that you may not sin. But if any man sins, we have an advocate with the Father, Jesus Christ, the just. And He is the propitiation for our sins." II Corinthians 2, 6-7, 7-9: "[To the Corinthian fornicator] To him who is such a one, this rebuke is sufficient which is given by many: so that on the contrary you should rather forgive him and comfort him... I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance." Jeremiah 3,1: "You have prostituted yourself to many lovers; nevertheless, return to Me, says the Lord." Lamentations 5, 21: "Convert us, O Lord, and we shall be converted; renew our days, as from the beginning." In this way one excludes the error of the Novatians who were wont to deny forgiveness to those who had sinned after Baptism. They used the following to justify their error: Hebrews 6, 4-5: "It is impossible for those who were once illuminated, who have tasted the heavenly gift, and were made partakers of the Holy Spirit, have moreover tasted the good of God, and the powers of the world to come, and are fallen away: to be renewed again to penance." However, these overlooked the passage which followed: "Crucify again themselves the Son of God and of Him a mockery." Therefore, to be renewed, one must be again crucified with the penance of Christ. Romans 6, 3: "All we who were baptized in Christ Jesus are baptized in His death." Titus 3, 5: "According to His mercy, He has saved us, by the laver of regeneration and renovation of the Holy Spirit." If a man sins after baptism, he cannot have baptism as a remedy. Baptism, which is a spiritual regeneration cannot be given a second time. When a person is healed by something given to him by a doctor, it is the healing power within him that heals him. The spiritual health in the sacrament of penance is both internal and external. Sins come from disordering of the mind. This is the first damage. The second is that there is the guilt of punishment. The third damage is the weakening of the general good, whereby a person is rendered more likely to sin again. The first thing required is a proper ordering of the mind. This cannot be achieved without the physician of the soul, Jesus Christ. Matthew 1, 21: "[Jesus Christ] Who shall save his people from their sins." I Peter 1, 3: "[Christ] regenerated us unto a lively hope." It is turning the mind to God with a complete hatred of the sin that there is a remission of the sin and a wiping out of the fault. However, there sometimes remains a fault. The second part of the remission of sin in confession, is the actual confession itself. This is the verbal communication of the sin to the minister of Christ. Matthew 16, 19: "I will give you the keys of the kingdom of heaven." Confession, like baptism, may be excluded by necessity, but no contempt in exigent circumstances Augustine. Acts 4, 10-12: "There is no other name given to men whereby we must be saved except by the name of our Lord Jesus Christ." It is in this way that one avoids the error of Peter Lombard who said that confession was not necessary. Satisfaction is the third part of penance. It is evident that not every priest can absolve every man from every sin. He can only do this when he has received the power to do so. (Note: Peter Lombard was a prominent Scholastic in the Parisian scene in the late 12th century. AEF)

The following is condensed from Summa Contra Gentiles, Book 4, Chapter 73:

The body is the instrument of the soul, and the instrument is for the use of the principal agent. Hence, the body is disposed to be in harmony with the soul. therefore, infirmity of the soul sometimes flows from the body, causing infirmity as well. Also, bodily infirmity can sometimes hinder spiritual health. Therefore, it was proper to employ a spiritual medicine against sin. James 5, 14-15: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of the faith shall heal the sick man." There is no guarantee that even is a man healed from his bodily infirmity, that he will necessarily be forgiven the infirmity of the soul. Also, some who do not recover, physically, may enjoy great spiritual restoration from the sacrament. James adds: "And the Lord shall raise him up... if he be in sins, they shall be forgiven." Now it frequently occurs that a man in a state of illness has no recollection of the sins he has committed, and never confessed, nor performed penance for remission. It is impossible for one to lead a daily life without committing some form of sin. This sacrament should serve to cleanse these sins. This sacrament does not confer a consecration as occurs in Baptism or Confirmation. Still, the sacrament should not be administered to one who is healthy, but rather reserved for the sick, since it has the external appearance of a medicine, or a medicinal rite. The oils should be applied to the sources of the sins, namely the organs of the senses and the hands and the feet, by which the works of sin are carried out. Some engage in anointing the loins, since these are a source of sin. There is nothing incorrect in this practice. Since no sin is forgiven, except by grace, it is clear that grace is conferred in this sacrament. Dionysius: "It is proper for priests to confer this sacrament." This is because the sacrament confers enlightening grace, and the order of priests tends to enlightenment. However, the sacrament does not require a bishop. The effect of the sacrament can be blocked by a pretense in the receiver. In this way, it is no different from any other sacrament.

The following is condensed from Summa Contra Gentiles, Book 4, Chapters 74-77. According to Dionysius, all the sacraments confer a spiritual grace. This is a correct assessment. The sacraments are conferred by visible men, who employ visual methods, to dispense invisible grace. Hebrews 5, 1: "Every high priest taken from among men is ordained for men in the things that appertain to God." Ephesians 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." I Corinthians 4, 1: "Let no man so account of us as ministers of Christ and dispensers of the mysteries of God." Luke 22, 19: "Do this in commemoration of Me." John 20, 23: "Whose sins you shall forgive, they are forgiven them." The same instructions are given concerning teaching and baptizing. Matthew 28, 19: "Going, therefore, teach all nations, baptizing them." II Corinthians 13, 10: "The power which the Lord has given me unto edification and not into destruction." St. Paul says this power is "for building up the Church." Mark 13, 27: "What I say to you, I say to all." Matthew 28, 20: "Behold, I am with you all days even to the consummation of the world." The conferring of spiritual power is the province of the divine liberality. This is the sacrament of Holy Orders. The power of orders as a sacrament is established for the dispensation of the sacraments. Aristotle: "Everything is denominated from its end." The power of orders must extend itself to the remission of sins by the dispensation of the sacraments which are ordered to the remission of sins: baptism and penance (confession, reconciliation). The powers of orders is also toward the Eucharist. This is the meaning of the "keys to the Kingdom." Matthew 15, 19: "I will give to you the keys to the Kingdom." The lowest orders serves the priestly order. These are doorkeepers who let the faithful in, and keep the unfaithful out. Acolytes help prepare the sacred vessels. Others prepare the people in the consummation of the sacrament. The three orders - the priesthood, the diaconate, and the subdiaconate are called sacred orders because they receive a ministry in something sacred. There is a superior power within the Church which has a ministry of dispensing the sacrament of orders. Church unity requires that all the faithful agree as to the faith. In matters of faith, questions are bound to arise. The unity of the Church demands that there is a single head of the Church. This single head of the Church provides one voice to answer these questions. Isaiah 5, 4: "What is there that I ought to do more to My vineyard that I have not done to it?" It is a mistake to doubt that there is a single head of the Church. Proverbs 8, 15: "Kings reign, and lawmakers decree just things." the best government is one ruled by one. The Church is a militant Church. Apocalypse 21, 2: "Jerusalem is coming down from heaven." Exodus 25, 10; 26, 30: "[Moses was told to make everything] according to the pattern I have shown you on the mountain." Apocalypse 21, 3: "They shall be His people and God Himself with them shall be their God." In the militant Church, there must be one who presides over the things universally. Osee 1, 11: "The children of Juda and the children of Israel shall be gathered together; and they shall appoint themselves a head." John 10, 16: "There shall be one fold and one shepherd." John 21, 17:"Feed My sheep." Luke 22, 32: "You being once converted confirm your brethren." Matthew 16, 19: "I will give you the keys of the kingdom of heaven." Isaiah 9, 7: "He shall sit upon the throne of David and upon His kingdom to establish and strengthen it with judgment and with justice from henceforth and forever." Matthew 28, 20: "Behold I am with all days even to the consummation of the world." By this is excluded all those who partake of the presumptuous error of saying that the Roman Pontiff is not the true successor of the rule of Peter. It is in the nature of a consecration that it is persistent and lasts forever. Nothing consecrated can be consecrated a second time. A man is called good or bad in accord with the vice or virtue. In this way, there is a habit of a sort. Habit differs from power. By power, we are able to do something. By a habit we are not rendered able or unable to make something, but ready or unready in doing well or badly what we are able to do. Habit neither gives ability nor removes it. John 1, 33: "He it is that baptizes." The minister is an animate tool. Jeremiah 7, 5: "Cursed be the man that trusts in man." Matthew 23, 2-3: "The Scribes and Pharisees have sat on the chair of Moses. All things, therefore, whatsoever they do you, observe and do. But according to their works, do you not." This dispenses of the error of those who say that only good men can dispense sacraments, while evil ones cannot.

The following is condensed from Summa Contra Gentiles, Book 4, Chapter 78. So far as generation is ordered to a political good, it is subject to the ordering of civil law. Insofar as it is ordered to the good of the Church, it must be subject to the government of the Church. Matrimony consists of the union of a man and a woman purposing to generate and educate offspring for the worship of God. It is a sacrament of the Church.

Hence there is a certain blessing on those marrying that is given by the ministers of the Church. Ephesians 5, 32: "This is a great sacrament; but I speak in Christ and the Church." The union of a man and a woman mirrors the union of Christ and the Church. Canticles 6, 8: "one is My dove, My perfect one." Matthew 28, 20: "Behold I am with you all days even to the consummation of the world." I Thessalonians 4, 16: "We shall always be with the Lord." There are three goods [ends or aims] of matrimony as a sacrament of the Church:

1. Offspring accepted and educated for the worship of God
2. Fidelity by which one man is bound to one woman
3. The sacrament by which there is an indivisibility of the union insofar as the sacrament is the union of Christ and the Church.

• Thomas Aquinas, St. "Summa Contra Gentiles".
• —. "Summa Theologica".
• Liam G. Walsh OP (1988), The Sacraments of Christian Initiation. Baptism, Confiramtion, Eucharist. London: Geoffrey Chapman, ISBN 0 225 66499 2, pp. 317.

Wikisource has original text related to this article: Thomas Aquinas, Summa Theologiae, "On the Sacraments in general (III qq.60-64)"

• Thomas Aquinas
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