Whether the Sacraments Are Instituted by God Alone?
Objection 1: It seems that the sacraments are not instituted by God
alone. For those things which God has instituted are delivered to us
in Holy Scripture. But in the sacraments certain things are done
which are nowhere mentioned in Holy Scripture; for instance, the
chrism with which men are confirmed, the oil with which priests are
anointed, and many others, both words and actions, which we employ in
the sacraments. Therefore the sacraments were not instituted by God
alone.
Obj. 2: Further, a sacrament is a kind of sign. Now sensible things
have their own natural signification. Nor can it be said that God
takes pleasure in certain significations and not in others; because
He approves of all that He made. Moreover, it seems to be peculiar to
the demons to be enticed to something by means of signs; for
Augustine says (De Civ. Dei xxi): "The demons are enticed . . . by
means of creatures, which were created not by them but by God, by
various means of attraction according to their various natures, not
as an animal is enticed by food, but as a spirit is drawn by a sign."
It seems, therefore, that there is no need for the sacraments to be
instituted by God.
Obj. 3: Further, the apostles were God's vicegerents on earth: hence
the Apostle says (2 Cor. 2:10): "For what I have pardoned, if I have
pardoned anything, for your sakes have I done it in the person of
Christ," i.e. as though Christ Himself had pardoned. Therefore it
seems that the apostles and their successors can institute new
sacraments.
_On the contrary,_ The institutor of anything is he who gives it
strength and power: as in the case of those who institute laws. But
the power of a sacrament is from God alone, as we have shown above
(A. 1; Q. 62, A. 1). Therefore God alone can institute a sacrament.
_I answer that,_ As appears from what has been said above (A. 1; Q.
62, A. 1), the sacraments are instrumental causes of spiritual
effects. Now an instrument has its power from the principal agent.
But an agent in respect of a sacrament is twofold; viz. he who
institutes the sacraments, and he who makes use of the sacrament
instituted, by applying it for the production of the effect. Now the
power of a sacrament cannot be from him who makes use of the
sacrament: because he works but as a minister. Consequently, it
follows that the power of the sacrament is from the institutor of the
sacrament. Since, therefore, the power of the sacrament is from God
alone, it follows that God alone can institute the sacraments.
Reply Obj. 1: Human institutions observed in the sacraments are not
essential to the sacrament; but belong to the solemnity which is
added to the sacraments in order to arouse devotion and reverence in
the recipients. But those things that are essential to the sacrament,
are instituted by Christ Himself, Who is God and man. And though they
are not all handed down by the Scriptures, yet the Church holds them
from the intimate tradition of the apostles, according to the saying
of the Apostle (1 Cor. 11:34): "The rest I will set in order when I
come."
Reply Obj. 2: From their very nature sensible things have a certain
aptitude for the signifying of spiritual effects: but this aptitude
is fixed by the Divine institution to some special signification.
This is what Hugh of St. Victor means by saying (De Sacram. i) that
"a sacrament owes its signification to its institution." Yet God
chooses certain things rather than others for sacramental
signification, not as though His choice were restricted to them, but
in order that their signification be more suitable to them.
Reply Obj. 3: The apostles and their successors are God's vicars in
governing the Church which is built on faith and the sacraments of
faith. Wherefore, just as they may not institute another Church, so
neither may they deliver another faith, nor institute other
sacraments: on the contrary, the Church is said to be built up with
the sacraments "which flowed from the side of Christ while hanging on
the Cross."
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