Whether Determinate Words Are Required in the Sacraments?
Objection 1: It seems that determinate words are not required in the
sacraments. For as the Philosopher says (Peri Herm. i), "words are
not the same for all." But salvation, which is sought through the
sacraments, is the same for all. Therefore determinate words are not
required in the sacraments.
Obj. 2: Further, words are required in the sacraments forasmuch as
they are the principal means of signification, as stated above (A.
6). But it happens that various words mean the same. Therefore
determinate words are not required in the sacraments.
Obj. 3: Further, corruption of anything changes its species. But some
corrupt the pronunciation of words, and yet it is not credible that
the sacramental effect is hindered thereby; else unlettered men and
stammerers, in conferring sacraments, would frequently do so
invalidly. Therefore it seems that determinate words are not required
in the sacraments.
_On the contrary,_ our Lord used determinate words in consecrating
the sacrament of the Eucharist, when He said (Matt. 26:26): "This is
My Body." Likewise He commanded His disciples to baptize under a form
of determinate words, saying (Matt. 28:19): "Go ye and teach all
nations, baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost."
_I answer that,_ As stated above (A. 6, ad 2), in the sacraments the
words are as the form, and sensible things are as the matter. Now in
all things composed of matter and form, the determining principle is
on the part of the form, which is as it were the end and terminus of
the matter. Consequently for the being of a thing the need of a
determinate form is prior to the need of determinate matter: for
determinate matter is needed that it may be adapted to the
determinate form. Since, therefore, in the sacraments determinate
sensible things are required, which are as the sacramental matter,
much more is there need in them of a determinate form of words.
Reply Obj. 1: As Augustine says (Tract. lxxx super Joan.), the word
operates in the sacraments "not because it is spoken," i.e. not by
the outward sound of the voice, "but because it is believed" in
accordance with the sense of the words which is held by faith. And
this sense is indeed the same for all, though the same words as to
their sound be not used by all. Consequently no matter in what
language this sense is expressed, the sacrament is complete.
Reply Obj. 2: Although it happens in every language that various
words signify the same thing, yet one of those words is that which
those who speak that language use principally and more commonly to
signify that particular thing: and this is the word which should be
used for the sacramental signification. So also among sensible
things, that one is used for the sacramental signification which is
most commonly employed for the action by which the sacramental effect
is signified: thus water is most commonly used by men for bodily
cleansing, by which the spiritual cleansing is signified: and
therefore water is employed as the matter of baptism.
Reply Obj. 3: If he who corrupts the pronunciation of the sacramental
words--does so on purpose, he does not seem to intend to do what the
Church intends: and thus the sacrament seems to be defective. But if
he do this through error or a slip of the tongue, and if he so far
mispronounce the words as to deprive them of sense, the sacrament
seems to be defective. This would be the case especially if the
mispronunciation be in the beginning of a word, for instance, if one
were to say "in nomine matris" instead of "in nomine Patris." If,
however, the sense of the words be not entirely lost by this
mispronunciation, the sacrament is complete. This would be the case
principally if the end of a word be mispronounced; for instance, if
one were to say "patrias et filias." For although the words thus
mispronounced have no appointed meaning, yet we allow them an
accommodated meaning corresponding to the usual forms of speech. And
so, although the sensible sound is changed, yet the sense remains the
same.
What has been said about the various mispronunciations of words,
either at the beginning or at the end, holds forasmuch as with us a
change at the beginning of a word changes the meaning, whereas a
change at the end generally speaking does not effect such a change:
whereas with the Greeks the sense is changed also in the beginning of
words in the conjugation of verbs.
Nevertheless the princip[al] point to observe is the extent of the
corruption entailed by mispronunciation: for in either case it may be
so little that it does not alter the sense of the words; or so great
that it destroys it. But it is easier for the one to happen on the
part of the beginning of the words, and the other at the end.
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