Whether It Is Essential to This Sacrament That the Chrism Which Is
Its Matter Be Previously Consecrated by a Bishop?
Objection 1: It seems that it is not essential to this sacrament,
that the chrism, which is its matter, be previously consecrated by a
bishop. For Baptism which bestows full remission of sins is not less
efficacious than this sacrament. But, though the baptismal water
receives a kind of blessing before being used for Baptism; yet this
is not essential to the sacrament: since in a case of necessity it
can be dispensed with. Therefore neither is it essential to this
sacrament that the chrism should be previously consecrated by a
bishop.
Obj. 2: Further, the same should not be consecrated twice. But the
sacramental matter is sanctified, in the very conferring of the
sacrament, by the form of words wherein the sacrament is bestowed;
hence Augustine says (Tract. lxxx in Joan.): "The word is added to
the element, and this becomes a sacrament." Therefore the chrism
should not be consecrated before this sacrament is given.
Obj. 3: Further, every consecration employed in the sacraments is
ordained to the bestowal of grace. But the sensible matter composed
of oil and balm is not receptive of grace. Therefore it should not be
consecrated.
_On the contrary,_ Pope Innocent I says (Ep. ad Decent.): "Priests,
when baptizing, may anoint the baptized with chrism, previously
consecrated by a bishop: but they must not sign the brow with the
same oil; this belongs to the bishop alone, when he gives the
Paraclete." Now this is done in this sacrament. Therefore it is
necessary for this sacrament that its matter be previously
consecrated by a bishop.
_I answer that,_ The entire sanctification of the sacraments is
derived from Christ, as stated above (Q. 64, A. 3). But it must be
observed that Christ did use certain sacraments having a corporeal
matter, viz. Baptism, and also the Eucharist. And consequently, from
Christ's very act in using them, the matter of these sacraments
received a certain aptitude to the perfection of the sacrament. Hence
Chrysostom (Chromatius, In Matth. 3:15) says that "the waters of
Baptism could never wash away the sins of believers, had they not
been sanctified by contact with our Lord's body." And again, our Lord
Himself "taking bread . . . blessed . . . and in like manner the
chalice" (Matt. 26:26, 27; Luke 22:19, 20). For this reason there is
no need for the matter of these sacraments to be blessed previously,
since Christ's blessing is enough. And if any blessing be used, it
belongs to the solemnity of the sacrament, not to its essence. But
Christ did not make use of visible anointings, so as not to slight
the invisible unction whereby He was "anointed above" His "fellows"
(Ps. 44:8). And hence both chrism, and the holy oil, and the oil of
the sick are blessed before being put to sacramental use. This
suffices for the reply to the First Objection.
Reply Obj. 2: Each consecration of the chrism has not the same
object. For just as an instrument derives instrumental power in two
ways, viz. when it receives the form of an instrument, and when it is
moved by the principal agent; so too the sacramental matter needs a
twofold sanctification, by one of which it becomes fit matter for the
sacrament, while by the other it is applied to the production of the
effect.
Reply Obj. 3: Corporeal matter is receptive of grace, not so as to be
the subject of grace, but only as the instrument of grace, as
explained above (Q. 62, A. 3). And this sacramental matter is
consecrated, either by Christ, or by a bishop, who, in the Church,
impersonates Christ.
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