Whether the Sacramental Character Is the Character of Christ?
Objection 1: It seems that the sacramental character is not the
character of Christ. For it is written (Eph. 4:30): "Grieve not the
Holy Spirit of God, whereby you are sealed." But a character consists
essentially in something that seals. Therefore the sacramental
character should be attributed to the Holy Ghost rather than to
Christ.
Obj. 2: Further, a character has the nature of a sign. And it is a
sign of the grace that is conferred by the sacrament. Now grace is
poured forth into the soul by the whole Trinity; wherefore it is
written (Ps. 83:12): "The Lord will give grace and glory." Therefore
it seems that the sacramental character should not be attributed
specially to Christ.
Obj. 3: Further, a man is marked with a character that he may be
distinguishable from others. But the saints are distinguishable from
others by charity, which, as Augustine says (De Trin. xv), "alone
separates the children of the Kingdom from the children of
perdition": wherefore also the children of perdition are said to have
"the character of the beast" (Apoc. 13:16, 17). But charity is not
attributed to Christ, but rather to the Holy Ghost according to Rom.
5:5: "The charity of God is poured forth in our hearts, by the Holy
Ghost, Who is given to us"; or even to the Father, according to 2
Cor. 13:13: "The grace of our Lord Jesus Christ and the charity of
God." Therefore it seems that the sacramental character should not be
attributed to Christ.
_On the contrary,_ Some define character thus: "A character is a
distinctive mark printed in a man's rational soul by the eternal
Character, whereby the created trinity is sealed with the likeness of
the creating and re-creating Trinity, and distinguishing him from
those who are not so enlikened, according to the state of faith." But
the eternal Character is Christ Himself, according to Heb. 1:3: "Who
being the brightness of His glory and the figure," or character, "of
His substance." It seems, therefore, that the character should
properly be attributed to Christ.
_I answer that,_ As has been made clear above (A. 1), a character is
properly a kind of seal, whereby something is marked, as being
ordained to some particular end: thus a coin is marked for use in
exchange of goods, and soldiers are marked with a character as being
deputed to military service. Now the faithful are deputed to a
twofold end. First and principally to the enjoyment of glory. And for
this purpose they are marked with the seal of grace according to
Ezech. 9:4: "Mark Thou upon the foreheads of the men that sigh and
mourn"; and Apoc. 7:3: "Hurt not the earth, nor the sea, nor the
trees, till we sign the servants of our God in their foreheads."
Secondly, each of the faithful is deputed to receive, or to bestow on
others, things pertaining to the worship of God. And this, properly
speaking, is the purpose of the sacramental character. Now the whole
rite of the Christian religion is derived from Christ's priesthood.
Consequently, it is clear that the sacramental character is specially
the character of Christ, to Whose character the faithful are likened
by reason of the sacramental characters, which are nothing else than
certain participations of Christ's Priesthood, flowing from Christ
Himself.
Reply Obj. 1: The Apostle speaks there of that sealing by which a man
is assigned to future glory, and which is effected by grace. Now
grace is attributed to the Holy Ghost, inasmuch as it is through love
that God gives us something gratis, which is the very nature of
grace: while the Holy Ghost is love. Wherefore it is written (1 Cor.
12:4): "There are diversities of graces, but the same Spirit."
Reply Obj. 2: The sacramental character is a thing as regards the
exterior sacrament, and a sacrament in regard to the ultimate effect.
Consequently, something can be attributed to a character in two ways.
First, if the character be considered as a sacrament: and thus it is
a sign of the invisible grace which is conferred in the sacrament.
Secondly, if it be considered as a character. And thus it is a sign
conferring on a man a likeness to some principal person in whom is
vested the authority over that to which he is assigned: thus soldiers
who are assigned to military service, are marked with their leader's
sign, by which they are, in a fashion, likened to him. And in this
way those who are deputed to the Christian worship, of which Christ
is the author, receive a character by which they are likened to
Christ. Consequently, properly speaking, this is Christ's character.
Reply Obj. 3: A character distinguishes one from another, in relation
to some particular end, to which he, who receives the character is
ordained: as has been stated concerning the military character (A. 1)
by which a soldier of the king is distinguished from the enemy's
soldier in relation to the battle. In like manner the character of
the faithful is that by which the faithful of Christ are
distinguished from the servants of the devil, either in relation to
eternal life, or in relation to the worship of the Church that now
is. Of these the former is the result of charity and grace, as the
objection runs; while the latter results from the sacramental
character. Wherefore the "character of the beast" may be understood
by opposition, to mean either the obstinate malice for which some are
assigned to eternal punishment, or the profession of an unlawful form
of worship.
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