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The following article is a condensation of the writings of St. Thomas Aquinas in Summa Contra Gentiles and Summa Theologica. As can be seen, Aquinas relied heavily on Scriptural passages, as well as the writings of various Church Fathers. St. Augustine says (De Civ. Dei x): The visible sacrifice is the sacrament. This is the sacred sign of the invisible sacrifice. A thing is called a sacrament, either by having a certain hidden sanctity, and in this sense a sacrament is a sacred secret; or from having some relationship to this sanctity. A sacrament is a sign. Moreover, it is a sacred sign. Divine Wisdom provides for each thing according to its mode. Wisdom 7,1 : "she... ordered all things sweetly"; and from Matthew 25,15: "[she] gave to everyone according to his proper ability." It is a part of human nature to acquire knowledge of the intelligible from the sensible. A sign is the way one obrains knowledge of something else. The sacraments are the signs by which humans gain knowledge of spiritual and intelligible goods. Ephesians 5, 25-26: "Christ loved the Church, and delivered Himself up for it; that He might sanctify it, cleansing it by the laver of water in the word of life." St. Augustine says (Tract. xxx in Joan): "The word is added to the element, and this becomes the sacrament." Augustine (Contra Faust xix): "It is impossible to keep men together in one religious denomination, whether true or false, except they be united by means of visible signs or sacraments." It is necessary for salvation that humans united together in the name of true religion. Therefore, sacraments are necessary for man's salvation. There are three reasons sacraments are necessary to the salvation of humans: First, it is in the nature of humans to be led by things coproral and sensible to things that are spiritual and intelligible. Second, by sinning, humans have subjected themselves to corporeal things. Therefore, it is proper that the remedy have a corporeal side, leading to the spiritual. Third, humans are prone to direct their activity towards material things (things that can be seen and felt). Sacraments are made necessary because humans have sinned. The main efect of the sacraments is grace, in particular those involving Virtues and Gifts. Grace perfects the soul and allow participation in the Divine Nature. Furthermore, the effects of the sacraments is justification. This is an interior effect. Romans 8,33: "God justifies." Therefore, the effects of the sacraments is justification. This is an interior effect. The power of the sacraments is from God, alone. It does not matter that the minister of the sacraments may be a sinner, or evil. Augustine (commenting on John 1,33): "He upon Whom you shall see the Spirit, ...that John did not know that our Lord, having the authority of baptizing, would keep it to Himself, but that the ministry would certainly pass to both good and evil men...What is a bad minister to you, wherer the Lord is good?"

Contents

Of the Necessity of the Sacraments

What are the Sacraments?

Baptism

Confirmation

The Holy Eucharist

Penance, Confession (Reconciliation)

Extreme Unction (Blessing of the Sick)

Holy Orders

Matrimony

Related Links

Of the Necessity of the Sacraments

From Summa Contra Gentiles Book 4, Chapter 56: The death of Christ is the universal cause of human salvation. A universal cause must be applied singly to each of its effects. It was necessary to show men some remedies through which the benefit of Christ's death could somehow be conjoined to them. It is of this sort that the sacraments of the Church are said to be. The remedies of this kind are handed on with some visible signs. First, God provides according to the condition of the persons. Second, the instrument msut be proportioned to their first cause. Third, men fell into sin by clinging unduly to visible things. The Jews claim that the Old Law should never be changed, because God is unmoving and inchanging. However, there is nothing awkward about the fact that God harmoniously gave one set of laws before, and another after the Incarnation. The Nazarenes and Ebionites have claimed that the laws of the Old Testament should be followed simultaneously with the Gospels (Augustine). However, the old was for prophesy of something in the future, and the new profess the Incarnation. These are not compatible at the same time.

What are the Sacraments?

There are seven sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction (Anointing of the Sick), Holy Orders, Matrimony. From Dionysius (Eccl. Hier. iii): "No one receives hierarchical perfection save by the most God-like Eucharist." Therefore, the Holy Eucharist is the greatest of the sacraments. This is because it is the real presence of the Body and Blood of Christ. It perfects the other sacraments. From Summa Contra Gentiles Book 4, Chapter 58: The spiritual remedies of salvation have been given to men under sensible signs. In bodily life we find a twofold order: 1.) For some propagate and order the bodily life in others. 2.) Some are propagated and ordered in the bodily life. In a bodily life three things are necessary of themselves, and a fourth is incidental. 1.) Generation by birth. 2.) Growth to arrive at due size and strength. 3.) Nourishment is necessary. These three are assigned to the vegetative soul. 4.) Healing of the sick living thing. These are mirrored in the spiritual life of the sacraments. 1.) Baptism: spiritual generation. 2.) Confirmation: spiritual growth. 3.) Eucharist: spiritual nourishment. 4.) Penance and Extreme Unction (Anointing of the Sick): spiritual healing.

Baptism

The sacrament of Baptism has the outward sign of a washing. "He that washes himself (baptuzatur) after touching the dead, if he touched them again, what does his washing avail?" (Sirach 34,30). The sacrament does not come from the water, but from the act of pouring the water, in the form of a washing. (St. Hugh of Victor held that the water was the sacrament, but this is in error.) The outward reaity is in the washing with water, while the sacramental sign is the inward justification: this is the reality, or inward reality of the sacrament. The inward reality is a seal and a safeguarding. Dionysius defined Baptism by its relation to the other sacraments (Eccl. Hier.ii) that it is the principle that forms the habits of the soul for the reception of those most holy words and sacraments; by its relation to heavenly glory, which is the universla end of all sacraments, preparing the way for us, whereby we mount to the repose of the heavenly kingdom, conferring on us our most sacred and Godlike regeneration. The power of Baptism was initiated when Christ was Baptized, and not during the passion. The proper way to Baptize is "I Baptize you in the name of the Father, the Son and the Holy Spirit." This comes from Matthew 28,19: "Going .... teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." Ephesians 5,26: "Cleansing the world by the cleaning laver of the water." Augustine says (De Unico Baptismo iv) that Baptism is consecrated by the words of the Gospel. Full immersion in water is not necessary. It is symbolic of the inward cleansing of the sin. Hebrews 10.22: "Let us draw near with a true heart in fullness of faith, having our hearst sprinkled from an evil conscience, and our bodies washed with clean water." Ezekiel 34,25: "I will pour clean water upon you." Baptism cannot be reiterated. Ephesians 4, 5: "One Faith, one Baptism." Baptism is a spiritual re-birth. John 3,5: "Unless a man is born again of water and the Holy Spirit, he cannot enter into the Kingdom of Heaven." John 3,4: "A man cannot re-enter thr womb." Therefore, he cannot be re-Baptized. (cf. Romans 4, 3-4) Because we are baptized in Christ's death, by which we die to sin and rise again into a newness of life. Now, Christ died once. Baptism imprints a character which is indelible. Baptism is the principle remedy against original sin. Romans 5,18: "...as by the offense of one, unto all men to condemnation, so also by the justice of one, all men are justified of life." There are three kinds of Baptism: Baptism of water, of Blood (Martyrdom) and of the Spirit (Baptism of Desire). Hebrews 4,2: "[Of baptism) He uses the plural, because there is Baptism of Water, of Repentance and of Blood." Isaiah 4, 4: "The Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem, out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Augustine (De Unico Baptismo Parvulrum, iv): "THe Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said, 'Today you shall be with Me in Paradise', that suffering can take the place of Baptism. Having weighed this again and again, I perceive that not only can suffering for the name of Christ supply what is lacking in Baptism, but even faith and conversion of heart, if perchance on account of stress of the times the celebration of the mystery of Baptism is not practicable." Priests are the proper ministers to perform Baptism. Isidore (of Spain) says priests are the only ministers who can perform Baptism. However, even Isidore and Pope Gelasius I say that it is often permissable for Christian laymen to baptize in cases of urgency. Women can baptize. This was approve by Pope Urban II and from Colossians3: "In Christ there is neither male nor female.: Isidore indicates that even a person who is not baptized may baptize, since it is the Holy Spirit Who performs the mystery of the Baptism. Augustine never answered this question. But the Church has long since determined that Jews and non-baptized heretics can baptize. It ispossible to be saved even without Baptism of Water, if the person has the proper desire, and has no contempt for the Sacrament. Baptism should not be delayed. Sirach 5, 8: "Delay not to be converted to the Lord and defre it not from day to day." Children of heretics and Jews should not be baptized against the will of their parents. (See Thought of Thomas Aquinas Part I for a detailed discussion.) It is beneficial to baptize imbeciles and madmen. Baptism opens the gates of heaven to sinners. Luke 3,21: "Heaven was opened." The gloss of Bede "We see here the power of Baptism; from which when a man comes forth, the gates of the heavenly kingdom are opened to him." Baptism has an equal effect on all. Ephesians 4, 5: "One Faith, One Baptism." After one has reached the age of reason, it is necessary to receive the Baptism with sincerity. If the Sacrament is received in bad faith, then one has a change of heart, the effects of Baptism are salutory (Augustine). From Summa Contra Gentiles, Book 4, Chpater 59: Bede: "Baptism opens the gates of heaven." A spiritual generation is needed only once, hence baptism is given only once. The sin of Adam mankes a man guilty only once. Baptism is chiefly directed at this infection. This excludes the errors of the Donatists or the Rebaptizers (Augustine).

Confirmation

From Summa Contra Gentiles, Book 4, Chapter 60: The perfection of spiritual strength consists in a man's daring to confess the faith of Christ in the presence of everyone. This is done without error or confusion. Spiritual strength drives out inordinate terror. This is the sacrament of Confirmation. One becomes a front line fighter for the faith of Christ. Warriors carry the insignia of their master. So it is with the confirmed: they carry thesign of Christ. The signing takes place with a mixture of oil and balm which is called chrism, and not without reason. This designated the power of the Holy Spirit. They are called anointed (Psalm 44,8; Luke 4,18). They are called Christians Acts 9,26). This is because they are warriors under Christ. The balm gives a pleasing fragrance, which indicates one of good public repute. These are called forth from the recesses of the Church to the field of battle. This sacrament is conferred only by bishops. These are enrolled in the spiritual military forces. Manliness is derived from Christ. (Comment: This is a particularly militant statement by Aquinas, something that is not uncommon in Summa Contra Gentiles. The statement in Summa Theologica is more refined. See infra. AEF)
From Summa Theologica: Concerning the institution of this sacrament there are three opinions. Alexander of Hales (Summa Theol. PIV, Q IX) and St. Bonaventure (IV, Sent. vii) have maintained that this sacrament was instituted neither by Christ, nor by the apostles; but later in the course of tme by one of the councils. Pierre de Tarantaise (IV Sent. vii) held that it was instituted by the apostles. But this cannot be admitted. A Sacrament belongs to the power of excellence, which belongs to Christ alone. Therefore, we must say that Christ instituted this sacrament not by bestwoing, but by promising it according to John 16, 7: "If I don't leave, the Paraclete will not come to you, but if I go, I will send Him to you." Confirmation is the sacrament of the fullness of grace. John 7,39: "As yet the Spirit was not given, because Jesus was not yet glorified." Chrism is a fitting natter for the Sacrament. Sirach 24, 21: "My odor is as the purest balm." The proper form of the Sacrament is: "I sign you with the sign of the cross, etc." This is wihtin the authority of the Church to prescribe. It is proper to call the chrism either the oil of salvation or the oil of sanctification. Confirmation confirms a character. It is in the form of a consecration and cannot be repeated, once it is administered. The character of Confirmation is the gift of the Paraclete, as promised by scripture. It is given to the baptized to publish the faith, as strengthened by the Holy Spirit. This is similar to what occurred with the Apostles on Pentecost, and reiterates the sanctifying grace with the Apostles received from the Paraclete. Those who say the Sacrament should not be given are in error, because the "works of God are perfect" (Deuteronomy 32, 4). The sanctifying grace of Confirmation tends to make strong and perfect ther faith of the person. Hugh of St. Victor (De Sacram. ii) "It would be altogether hazardous, if anyone happened to go forth from this life without being Confirmed."

The Holy Eucharist

From Summa Contra Gentiles, Book 4, Chapters 61 to 69: Life needs material nourishment to increase in quantity and to maintain the body. Spiritual effects are given under the likeness of things that are visible, hence are given the appearance of things men commonly use for bodily nourishment. These are bread and wine. He who begets is joined to the begotten in a way. The nourished and the nourishment are joined. It is the spiritual mystery that unites the Euchrist to us. John 6, 56: "My flesh is meat indeed, and my blood is drink indeed."