Whether Words Are Required for the Signification of the Sacraments?
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.
Obj. 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.
Obj. 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 (AA. 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 John 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 Obj. 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 Obj. 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 Obj. 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 Deut. 26:3: "I
profess this day before the Lord thy God," etc.
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