Whether the Imposition of the Priest's Hands Is Necessary for This
Sacrament?
Objection 1: It would seem that the imposition of the priest's hands
is necessary for this sacrament. For it is written (Mk. 16:18): "They
shall lay hands upon the sick, and they shall recover." Now sinners
are sick spiritually, and obtain recovery through this sacrament.
Therefore an imposition of hands should be made in this sacrament.
Obj. 2: Further, in this sacrament man regains the Holy Ghost Whom he
had lost, wherefore it is said in the person of the penitent (Ps.
1:14): "Restore unto me the joy of Thy salvation, and strengthen me
with a perfect spirit." Now the Holy Ghost is given by the imposition
of hands; for we read (Acts 8:17) that the apostles "laid their hands
upon them, and they received the Holy Ghost"; and (Matt. 19:13) that
"little children were presented" to our Lord, "that He should impose
hands upon them." Therefore an imposition of hands should be made in
this sacrament.
Obj. 3: Further, the priest's words are not more efficacious in this
than in the other sacraments. But in the other sacraments the words
of the minister do not suffice, unless he perform some action: thus,
in Baptism, the priest while saying: "I baptize thee," has to perform
a bodily washing. Therefore, also while saying: "I absolve thee," the
priest should perform some action in regard to the penitent, by
laying hands on him.
_On the contrary,_ When our Lord said to Peter (Matt. 16:19):
"Whatsoever thou shalt loose on earth," etc., He made no mention of
an imposition of hands; nor did He when He said to all the apostles
(John 20:13): "Whose sins you shall forgive, they are forgiven them."
Therefore no imposition of hands is required for this sacrament.
_I answer that,_ In the sacraments of the Church the imposition of
hands is made, to signify some abundant effect of grace, through
those on whom the hands are laid being, as it were, united to the
ministers in whom grace should be plentiful. Wherefore an imposition
of hands is made in the sacrament of Confirmation, wherein the
fulness of the Holy Ghost is conferred; and in the sacrament of
order, wherein is bestowed a certain excellence of power over the
Divine mysteries; hence it is written (2 Tim. 1:6): "Stir up the
grace of God which is in thee, by the imposition of my hands."
Now the sacrament of Penance is ordained, not that man may receive
some abundance of grace, but that his sins may be taken away; and
therefore no imposition of hands is required for this sacrament, as
neither is there for Baptism, wherein nevertheless a fuller remission
of sins is bestowed.
Reply Obj. 1: That imposition of hands is not sacramental, but is
intended for the working of miracles, namely, that by the contact of
a sanctified man's hand, even bodily infirmity might be removed; even
as we read of our Lord (Mk. 6:5) that He cured the sick, "laying His
hands upon them," and (Matt. 8:3) that He cleansed a leper by
touching him.
Reply Obj. 2: It is not every reception of the Holy Ghost that
requires an imposition of hands, since even in Baptism man receives
the Holy Ghost, without any imposition of hands: it is at the
reception of the fulness of the Holy Ghost which belongs to
Confirmation that an imposition of hands is required.
Reply Obj. 3: In those sacraments which are perfected in the use of
the matter, the minister has to perform some bodily action on the
recipient of the sacrament, e.g. in Baptism, Confirmation, and
Extreme Unction; whereas this sacrament does not consist in the use
of matter employed outwardly, the matter being supplied by the part
taken by the penitent: wherefore, just as in the Eucharist the priest
perfects the sacrament by merely pronouncing the words over the
matter, so the mere words which the priest while absolving pronounces
over the penitent perfect the sacrament of absolution. If, indeed,
any bodily act were necessary on the part of the priest, the sign of
the cross, which is employed in the Eucharist, would not be less
becoming than the imposition of hands, in token that sins are
forgiven through the blood of Christ crucified; and yet this is not
essential to this sacrament as neither is it to the Eucharist.
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