Whether There Should Be Seven Sacraments?
Objection 1: It seems that there ought not to be seven sacraments.
For the sacraments derive their efficacy from the Divine power, and
the power of Christ's Passion. But the Divine power is one, and
Christ's Passion is one; since "by one oblation He hath perfected for
ever them that are sanctified" (Heb. 10:14). Therefore there should
be but one sacrament.
Obj. 2: Further, a sacrament is intended as a remedy for the defect
caused by sin. Now this is twofold, punishment and guilt. Therefore
two sacraments would be enough.
Obj. 3: Further, sacraments belong to the actions of the
ecclesiastical hierarchy, as Dionysius explains (Eccl. Hier. v). But,
as he says, there are three actions of the ecclesiastical hierarchy,
namely, "to cleanse, to enlighten, to perfect." Therefore there
should be no more than three sacraments.
Obj. 4: Further, Augustine says (Contra Faust. xix) that the
"sacraments" of the New Law are "less numerous" than those of the Old
Law. But in the Old Law there was no sacrament corresponding to
Confirmation and Extreme Unction. Therefore these should not be
counted among the sacraments of the New Law.
Obj. 5: Further, lust is not more grievous than other sins, as we
have made clear in the Second Part (I-II, Q. 74, A. 5; II-II, Q. 154,
A. 3). But there is no sacrament instituted as a remedy for other
sins. Therefore neither should matrimony be instituted as a remedy
for lust.
Obj. 6: On the other hand, It seems that there should be more than
seven sacraments. For sacraments are a kind of sacred sign. But in
the Church there are many sanctifications by sensible signs, such as
Holy Water the Consecration of Altars, and such like. Therefore there
are more than seven sacraments.
Obj. 7: Further, Hugh of St. Victor (De Sacram. i) says that the
sacraments of the Old Law were oblations, tithes and sacrifices. But
the Sacrifice of the Church is one sacrament, called the Eucharist.
Therefore oblations also and tithes should be called sacraments.
Obj. 8: Further, there are three kinds of sin, original, mortal and
venial. Now Baptism is intended as a remedy against original sin, and
Penance against mortal sin. Therefore besides the seven sacraments,
there should be another against venial sin.
_I answer that,_ As stated above (Q. 62, A. 5; Q. 63, A. 1), the
sacraments of the Church were instituted for a twofold purpose:
namely, in order to perfect man in things pertaining to the worship
of God according to the religion of Christian life, and to be a
remedy against the defects caused by sin. And in either way it is
becoming that there should be seven sacraments.
For spiritual life has a certain conformity with the life of the
body: just as other corporeal things have a certain likeness to
things spiritual. Now a man attains perfection in the corporeal life
in two ways: first, in regard to his own person; secondly, in regard
to the whole community of the society in which he lives, for man is
by nature a social animal. With regard to himself man is perfected in
the life of the body, in two ways; first, directly (_per se_), i.e.
by acquiring some vital perfection; secondly, indirectly (_per
accidens_), i.e. by the removal of hindrances to life, such as
ailments, or the like. Now the life of the body is perfected
_directly,_ in three ways. First, by generation whereby a man begins
to be and to live: and corresponding to this in the spiritual life
there is Baptism, which is a spiritual regeneration, according to
Titus 3:5: "By the laver of regeneration," etc. Secondly, by growth
whereby a man is brought to perfect size and strength: and
corresponding to this in the spiritual life there is Confirmation, in
which the Holy Ghost is given to strengthen us. Wherefore the
disciples who were already baptized were bidden thus: "Stay you in
the city till you be endued with power from on high" (Luke 24:49).
Thirdly, by nourishment, whereby life and strength are preserved to
man; and corresponding to this in the spiritual life there is the
Eucharist. Wherefore it is said (John 6:54): "Except you eat of the
flesh of the Son of Man, and drink His blood, you shall not have life
in you."
And this would be enough for man if he had an impassible life, both
corporally and spiritually; but since man is liable at times to both
corporal and spiritual infirmity, i.e. sin, hence man needs a cure
from his infirmity; which cure is twofold. One is the healing, that
restores health: and corresponding to this in the spiritual life
there is Penance, according to Ps. 40:5: "Heal my soul, for I have
sinned against Thee." The other is the restoration of former vigor by
means of suitable diet and exercise: and corresponding to this in the
spiritual life there is Extreme Unction, which removes the remainder
of sin, and prepares man for final glory. Wherefore it is written
(James 5:15): "And if he be in sins they shall be forgiven him."
In regard to the whole community, man is perfected in two ways.
First, by receiving power to rule the community and to exercise
public acts: and corresponding to this in the spiritual life there is
the sacrament of order, according to the saying of Heb. 7:27, that
priests offer sacrifices not for themselves only, but also for the
people. Secondly in regard to natural propagation. This is
accomplished by Matrimony both in the corporal and in the spiritual
life: since it is not only a sacrament but also a function of nature.
We may likewise gather the number of the sacraments from their being
instituted as a remedy against the defect caused by sin. For Baptism
is intended as a remedy against the absence of spiritual life;
Confirmation, against the infirmity of soul found in those of recent
birth; the Eucharist, against the soul's proneness to sin; Penance,
against actual sin committed after baptism; Extreme Unction, against
the remainders of sins--of those sins, namely, which are not
sufficiently removed by Penance, whether through negligence or
through ignorance; order, against divisions in the community;
Matrimony, as a remedy against concupiscence in the individual, and
against the decrease in numbers that results from death.
Some, again, gather the number of sacraments from a certain
adaptation to the virtues and to the defects and penal effects
resulting from sin. They say that Baptism corresponds to Faith, and
is ordained as a remedy against original sin; Extreme Unction, to
Hope, being ordained against venial sin; the Eucharist, to Charity,
being ordained against the penal effect which is malice; Order, to
Prudence, being ordained against ignorance; Penance to Justice, being
ordained against mortal sin; Matrimony, to Temperance, being ordained
against concupiscence; Confirmation, to Fortitude, being ordained
against infirmity.
Reply Obj. 1: The same principal agent uses various instruments unto
various effects, in accordance with the thing to be done. In the same
way the Divine power and the Passion of Christ work in us through the
various sacraments as through various instruments.
Reply Obj. 2: Guilt and punishment are diversified both according to
species, inasmuch as there are various species of guilt and
punishment, and according to men's various states and habitudes. And
in this respect it was necessary to have a number of sacraments, as
explained above.
Reply Obj. 3: In hierarchical actions we must consider the agents,
the recipients and the actions. The agents are the ministers of the
Church; and to these the sacrament of order belongs. The recipients
are those who approach the sacraments: and these are brought into
being by Matrimony. The actions are "cleansing," "enlightening,"
and "perfecting." Mere cleansing, however, cannot be a sacrament of
the New Law, which confers grace: yet it belongs to certain
sacramentals, i.e. catechism and exorcism. But cleansing coupled with
enlightening, according to Dionysius, belongs to Baptism; and, for
him who falls back into sin, they belong secondarily to Penance and
Extreme Unction. And perfecting, as regards power, which is, as it
were, a formal perfection, belongs to Confirmation: while, as regards
the attainment of the end, it belongs to the Eucharist.
Reply Obj. 4: In the sacrament of Confirmation we receive the fulness
of the Holy Ghost in order to be strengthened; while in Extreme
Unction man is prepared for the immediate attainment of glory; and
neither of these two purposes was becoming to the Old Testament.
Consequently, nothing in the old Law could correspond to these
sacraments. Nevertheless, the sacraments of the old Law were more
numerous, on account of the various kinds of sacrifices and
ceremonies.
Reply Obj. 5: There was need for a special sacrament to be applied as
a remedy against venereal concupiscence: first because by this
concupiscence, not only the person but also the nature is defiled:
secondly, by reason of its vehemence whereby it clouds the reason.
Reply Obj. 6: Holy Water and other consecrated things are not called
sacraments, because they do not produce the sacramental effect, which
is the receiving of grace. They are, however, a kind of disposition
to the sacraments: either by removing obstacles, thus holy water is
ordained against the snares of the demons, and against venial sins:
or by making things suitable for the conferring of a sacrament; thus
the altar and vessels are consecrated through reverence for the
Eucharist.
Reply Obj. 7: Oblations and tithes, both the Law of nature and in the
Law of Moses, ere ordained not only for the sustenance of the
ministers and the poor, but also figuratively; and consequently they
were sacraments. But now they remain no longer as figures, and
therefore they are not sacraments.
Reply Obj. 8: The infusion of grace is not necessary for the blotting
out of venial sin. Wherefore, since grace is infused in each of the
sacraments of the New Law, none of them was instituted directly
against venial sin. This is taken away by certain sacramentals, for
instance, Holy Water and such like. Some, however, hold that Extreme
Unction is ordained against venial sin. But of this we shall speak in
its proper place (Suppl., Q. 30, A. 1).
_______________________