Whether the Eucharist Is the Greatest of the Sacraments?
Objection 1: It seems that the Eucharist is not the principal of the
sacraments. For the common good is of more account than the good of
the individual (1 _Ethic._ ii). But Matrimony is ordained to the
common good of the human race by means of generation: whereas the
sacrament of the Eucharist is ordained to the private good of the
recipient. Therefore it is not the greatest of the sacraments.
Obj. 2: Further, those sacraments, seemingly, are greater, which are
conferred by a greater minister. But the sacraments of Confirmation
and order are conferred by a bishop only, who is a greater minister
than a mere minister such as a priest, by whom the sacraments of the
Eucharist is conferred. Therefore those sacraments are greater.
Obj. 3: Further, those sacraments are greater that have the greater
power. But some of the sacraments imprint a character, viz. Baptism,
Confirmation and order; whereas the Eucharist does not. Therefore
those sacraments are greater.
Obj. 4: Further, that seems to be greater, on which others depend
without its depending on them. But the Eucharist depends on Baptism:
since no one can receive the Eucharist except he has been baptized.
Therefore Baptism is greater than the Eucharist.
_On the contrary,_ Dionysius says (Eccl. Hier. iii) that "No one
receives hierarchical perfection save by the most God-like
Eucharist." Therefore this sacrament is greater than all the others
and perfects them.
_I answer that,_ Absolutely speaking, the sacrament of the Eucharist
is the greatest of all the sacraments: and this may be shown in three
ways. First of all because it contains Christ Himself substantially:
whereas the other sacraments contain a certain instrumental power
which is a share of Christ's power, as we have shown above (Q. 62, A.
4, ad 3, A. 5). Now that which is essentially such is always of more
account than that which is such by participation.
Secondly, this is made clear by considering the relation of the
sacraments to one another. For all the other sacraments seem to be
ordained to this one as to their end. For it is manifest that the
sacrament of order is ordained to the consecration of the Eucharist:
and the sacrament of Baptism to the reception of the Eucharist: while
a man is perfected by Confirmation, so as not to fear to abstain from
this sacrament. By Penance and Extreme Unction man is prepared to
receive the Body of Christ worthily. And Matrimony at least in its
signification, touches this sacrament; in so far as it signifies the
union of Christ with the Church, of which union the Eucharist is a
figure: hence the Apostle says (Eph. 5:32): "This is a great
sacrament: but I speak in Christ and in the Church."
Thirdly, this is made clear by considering the rites of the
sacraments. For nearly all the sacraments terminate in the Eucharist,
as Dionysius says (Eccl. Hier. iii): thus those who have been
ordained receive Holy Communion, as also do those who have been
baptized, if they be adults.
The remaining sacraments may be compared to one another in several
ways. For on the ground of necessity, Baptism is the greatest of the
sacraments; while from the point of view of perfection, order comes
first; while Confirmation holds a middle place. The sacraments of
Penance and Extreme Unction are on a degree inferior to those
mentioned above; because, as stated above (A. 2), they are ordained
to the Christian life, not directly, but accidentally, as it were,
that is to say, as remedies against supervening defects. And among
these, Extreme Unction is compared to Penance, as Confirmation to
Baptism; in such a way, that Penance is more necessary, whereas
Extreme Unction is more perfect.
Reply Obj. 1: Matrimony is ordained to the common good as regards the
body. But the common spiritual good of the whole Church is contained
substantially in the sacrament itself of the Eucharist.
Reply Obj. 2: By order and Confirmation the faithful of Christ are
deputed to certain special duties; and this can be done by the prince
alone. Consequently the conferring of these sacraments belongs
exclusively to a bishop, who is, as it were, a prince in the Church.
But a man is not deputed to any duty by the sacrament of the
Eucharist, rather is this sacrament the end of all duties, as stated
above.
Reply Obj. 3: The sacramental character, as stated above (Q. 63, A.
3), is a kind of participation in Christ's priesthood. Wherefore the
sacrament that unites man to Christ Himself, is greater than a
sacrament that imprints Christ's character.
Reply Obj. 4: This argument proceeds on the ground of necessity. For
thus Baptism, being of the greatest necessity, is the greatest of the
sacraments, just as order and Confirmation have a certain excellence
considered in their administration; and Matrimony by reason of its
signification. For there is no reason why a thing should not be
greater from a certain point of view which is not greater absolutely
speaking.
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