1
DE ARTICULIS FIDEI
by
Thomas Aquinas
Part 1: Articles of Faith, not translated
Part 2: Explanation of the Sacraments
translated by J.B. Collins, in
Catechetical Instructions of St. Thomas (New York: Wagner 1939; repr. 1953).
Html-edited by Joseph Kenny, O.P.
THE SACRAMENTS OF THE CHURCH
We shall now consider the Sacraments of the Church. We shall treat them under one
heading, since they all pertain to the effect of grace. First of all, that must be known
which St. Augustine wrote in the tenth book of "The City of God": "a Sacrament is a
sacred thing" or "the sign of a sacred thing."[1] Even in the Old Law there were
certain sacraments, that is, signs of a sacred thing—for example, the paschal lamb and
other legal sacred signs or "sacraments" which, however, did not cause grace but only
signified or indicated the grace of Christ. The Apostle calls these "sacraments" "weak
and needy elements."[2] They were needy because they did not contain grace, and
they were weak because they could not confer grace. In them, as St. Augustine says,
the merits of Christ brought about salvation in a more hidden manner under the cover
of visible things. The Sacraments of the New Law, on the other hand, both contain
grace and confer it. A Sacrament of the New Law is a visible form of invisible grace.
Thus, the exterior washing which takes place when the water is poured in Baptism
represents that interior cleansing which takes away sin by virtue of the Sacrament of
Baptism.[3]
There are seven Sacraments of the New Law: Baptism, Confirmation, the Eucharist,
Penance, Extreme Unction, Orders, and Matrimony. The first five of these Sacraments
are intended to bring about the perfection of the individual man in himself; whereas
the other two, Orders and Matrimony, are so constituted that they perfect and multiply
the entire Church.
THE SPIRITUAL AND THE PHYSICAL LIFE: AN ANALOGY
The spiritual life conforms to the physical life. In the physical life man is perfected in
three chief ways: first, by generation, in that he is born into this world; secondly, by
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growth, through which he is brought up into stature and perfect strength; thirdly, by
food which sustains man's life and powers. This would suffice were it not that man is
attacked by illnesses, and hence, fourthly, he needs something which will bring him
back to health.
This also holds true in the spiritual life. First, man needs regeneration or re-birth
which is brought through the Sacrament of Baptism: "Unless a man be born again of
water and the Holy Spirit, he cannot enter into the kingdom of God."[4] Secondly, it is
necessary that man develop perfect strength, which is, as it were, a spiritual growth,
and this indeed comes to him in the Sacrament of Confirmation. This is like the
strengthening which the Apostles received when the Holy Spirit came upon them and
confirmed them. The Lord had said to them: "But stay you in the city of Jerusalem till
you be endued with power from on high."[5] The third similarity is that man must be
fed with spiritual food: "Unless you eat the flesh of the Son of Man, and drink His
blood, you shall not have life in you."[6] Fourthly, man must be healed spiritually
through the Sacrament of Penance: "Heal, O Lord, my soul, for I have sinned against
You."[7] Lastly, one is healed both in soul and in body in the Sacrament of Extreme
Unction: "Is any man sick among you? Let him bring in the priests of the church, and
let them pray over him, anointing him with oil in the name of the Lord. And the
prayer of faith shall save the sick man, and the Lord shall raise him up, and if he be in
sins, they shall be forgiven him."[8] Two of the Sacraments, Orders and Matrimony,
are instituted for the common good of the Church. Through the Sacrament of Orders
the Church is ruled and is spiritually multiplied; and through Matrimony it is
increased physically in numbers.[9]
THE SEVEN SACRAMENTS IN GENERAL
The seven Sacraments have some things which they all hold in common, and some
things which are proper to each one. That which is common to all the Sacraments is
that they confer grace. It is also common to all the Sacraments that a Sacrament is
made up of words and physical acts. And so also Christ, who is the Author of the
Sacraments, is the Word made flesh. And just as the flesh of Christ was sanctified,
and has the power of sanctifying because of the Word united to itself, so also the
Sacraments are made holy and have the power of sanctifying through the words which
accompany the action. Thus, St. Augustine says: "The word is joined to the element,
and the Sacrament is made."[10] Now, the words by which the Sacraments are
sanctified are called the form of the Sacraments; and the things which are sanctified
are called the matter of the Sacraments. Water, for example, is the matter of Baptism,
and the holy chrism is the matter of Confirmation.
In each Sacrament there is required a minister, who confers the Sacrament with the
intention of doing that which the Church intends. If any one of these three
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requirements is lacking, the Sacrament is not brought into being, viz., if there is
lacking the due form of the words, or if the matter is not present, or if the minister
does not intend to confer the Sacrament.[11]
The effect of the Sacrament is likewise impeded through the fault of the recipient, for
example, if one feigns to receive it and with a heart unprepared to receive worthily.
Such a one, although he actually receives the Sacrament, does not receive the effect of
the Sacrament, that is, the grace of the Holy Spirit. "For the Holy Spirit of discipline
will flee from the deceitful."[12] On the other hand, however, there are some who
never even receive sacramentally, yet who receive the effect of the Sacrament because
of their devotion towards the Sacrament, which they may have in desire or in a vow.
There are some things which are characteristic of each individual Sacrament. Certain
ones impress a character on the soul which is a certain spiritual sign distinct from the
other Sacraments. Such are the Sacraments of Orders, Baptism, and Confirmation.
The Sacraments which give a character are never repeated in the same person who has
once received it. Thus, he who is baptized need never again receive this Sacrament;
neither can he who has been confirmed receive Confirmation again; and one who has
been ordained need never repeat his ordination. The reason is that the character which
each of these Sacraments impresses is indelible.
In the other Sacraments, however, a character is not impressed on the recipient, and
hence they can be repeated as far as the person is concerned, not however as far as the
matter is concerned. Thus, one can frequently receive Penance, frequently receive the
Eucharist, and can be anointed more than once with Extreme Unction, and likewise he
can be married more than once. Yet, regarding the matter, the same Host cannot be
frequently consecrated, nor ought the oil of the sick be frequently blessed.[13]
BAPTISM
Having considered the Sacraments in general, it is now necessary to say something
about each one in particular. First, we consider Baptism, of which it must be known
that the matter of this Sacrament is natural water, and it makes no difference whether
it is cold or warm. In artificial waters, however, such as rose water, one cannot
baptize. The form of Baptism is: "I baptize You in the name of the Father and of the
Son and of the Holy Spirit." The minister of Baptism ordinarily is the priest, whose
office it is to baptize. In case of necessity, however, not only a deacon but also any lay
person, even a pagan or a heretic, can baptize as long as he observes the form
specified by the Church, and intends to act according to the intention of the Church. If
a person is baptized by these not in a case of necessity, he received the Sacrament and
must not again be baptized; but the grace of the Sacrament is not received, because
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such persons are not truly deputed to baptize outside of cases of necessity, and, hence,
they act contrary to the law of the Church regulating reception of the Sacraments.[14]
THE EFFECT OF BAPTISM
The effect of Baptism is to remit both original and actual sin as well as all guilt and
punishment which they incur. No kind of punishment must be enjoined for past sins
upon those just newly baptized. Hence, those who die immediately after Baptism are
admitted to the glory of God without delay. The effect, therefore, of Baptism is the
opening of the gates of paradise.
ERRORS CONCERNING BAPTISM
There have been certain errors concerning this Sacrament. The first was that of the
Solentiani, who received a baptism not of water but of the spirit. Against them the
Lord says: "Unless a man be born again of water and the Holy Spirit, he cannot enter
into the kingdom of God."[15] The second error was that of the Donatists, who rebaptized those who had been baptized by the Catholics. Against them it is written:
"One faith, one baptism."[16] They also err in holding that a man in the state of sin
cannot baptize. Against them it is said: "He upon whom you see the Spirit descending,
and remaining upon Him, He it is who baptizes."[17] It is thus seen that a minister
who is himself evil does not invalidate either this or any of the other Sacraments,
because it is Christ who, by the merits of His passion, gives to each Sacrament its
efficacy; and He is good. The fourth error is that of the Pelagians who say that
children must be baptized because by their regeneration they, as adopted children of
God, are admitted into the kingdom, but by this regeneration they are not freed from
original sin.
CONFIRMATION
The second Sacrament is Confirmation. The matter of this Sacrament is chrism made
from oil, which signifies the bright lustre of conscience, and from balsam, which
signifies the odor of a good name; both of which are blessed by the bishop. The form
of this Sacrament is: "I sign You with the sign of the cross, and I confirm You with
the chrism of salvation, in the name of the Father, and of the Son, and of the Holy
Spirit. Amen."[18] The minister of this Sacrament is solely the bishop.[19] It is not
licit for a priest to anoint on the forehead with chrism those who are to be
confirmed.[20]
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THE EFFECT OF CONFIRMATION
The effect of Confirmation is that the Holy Spirit is imparted to give strength, just as
He was given to the Apostles on the day of Pentecost. Thus, the Christian must boldly
confess the name of Christ. The one who is confirmed is anointed on the forehead
wherein is the seat of fear; so that he will not blush to confess either the name of
Christ or especially the cross of Christ, which to the Jews was a scandal and to the
pagans foolishness. For this reason he is signed with the sign of the cross.
ERRORS CONCERNING CONFIRMATION
Certain of the Greeks erred concerning this Sacrament in saying that it could be
administered by one who is only a priest. Against this it is said that the Apostles sent
the Apostles Peter and John to impose hands upon those who had been baptized by
Philip the deacon, and they received the Holy Spirit. Now, the bishops of the Church
are in the places of the Apostles, and in their place also do they impose hands when
the Sacrament of Confirmation is administered.
THE HOLY EUCHARIST
The third Sacrament is the Holy Eucharist. Its matter is wheaten bread and wine from
the grape mixed with a little water so that the water becomes part of the wine. The
water signifies the faithful who are incorporated into Christ. Other than wheaten bread
and wine from the grape cannot be the matter for this Sacrament. The form of this
Sacrament is the very words of Christ, "This is My Body," and "This is the chalice of
My Blood of the new and eternal testament; the mystery of faith; which shall be shed
for you and for many, to the remission of sins." These words spoken by the priest in
the person of Christ brings into being this Sacrament. The minister of this Sacrament
is the priest; and no one else can consecrate this matter into the Body of Christ.
THE EFFECT OF THE EUCHARIST
The effect of this Sacrament is twofold: first, in the very consecration of the
Sacrament, since in virtue of the above words bread is changed into the Body of
Christ, and wine into His Blood; so that Christ is entirely contained under the
appearances of bread which remain without a subject; and Christ is entirely contained
under the appearances of wine. And, moreover, under each part of the consecrated
Host and of the consecrated wine, Christ is totally present even after the separation is
made.[21] The second effect of this Sacrament brought about in the soul of one who
worthily receives is the union of man with Christ, as He himself says: "He who eats
My Flesh, and drinks My Blood, abides in Me, and I in him."[22] And since man is
incorporated with Christ and united to His members through grace, it follows that
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through this Sacrament grace is increased in those who receive it worthily. Thus,
therefore, in this Sacrament there is that which is the Sacrament alone ("sacramentum
tantum"), that is, the species of bread and wine; and that which is known as the "res et
sacramentum," that is, the true Body of Christ; and that which is the "res tantum," that
is the unity of the Mystical Body, that is, the Church which this Sacrament both
signifies and causes.[23]
ERRORS CONCERNING THE EUCHARIST
There have been many errors regarding this Sacrament. The first error is of those who
say that in this Sacrament is not the true Body of Christ but only a sign of it. The
author of this error is said to be Berengarius against whom it is written: "For My Flesh
is meat indeed; and My Blood is drink indeed."[24] The second is the error of the
Arrodinici, who offer in their sacrament bread and cheese because they say men at
first made offerings of the fruits of the earth and of their flocks. Against this, however,
stands the fact that the Lord who is the institutor of this Sacrament gave to His
disciples bread and wine. The third is the error of the Cataphrygae and the Praeputiati,
who drew the blood of an infant from tiny punctures in its body, and mixing this with
flour made a bread of it; and thus asserted that they consecrated the sacrament. This is
more like the sacrifices of demons than that of Christ: "And they shed innocent
blood... which they sacrificed to the idols of Chanaan."[25] The fourth is the error of
the Aquarii, who offer water only in their sacrifices. But against this are the words
from the mouth of Wisdom, which is Christ: "Drink the wine which I have mingled
for you."[26] Another error is that of the Poor People of Lyons who hold that any just
man can consecrate this Sacrament. Against such errors is the fact that the Lord gave
to the Apostles the power to celebrate this Sacrament; and hence only those who
receive this power in a certain succession from the Apostles can consecrate this
Sacrament.
PENANCE
The fourth Sacrament is Penance. The matter,[27] as it were, of this Sacrament is the
acts of the penitent, which are called the three parts of Penance. The first part is a
heart-felt contrition, by which one is sorry for the sins one has committed, and
determines not to sin again. The second part is confession, which consists in this that
the sinner confesses all the sins of which he is mindful to the priest; and all of them at
one time to one priest, not dividing them to a number of priests. The third part is
satisfaction, which is enjoined according to the judgment of the priest; and consists
especially in fasting and prayer and almsgiving.
The form of this Sacrament is the words of absolution which the priest speaks when
he says: "I absolve You" ("Ego te absolvo"). The minister of this Sacrament is the
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priest having authority to absolve, which is either ordinary or by commission of his
superior. The effect of this Sacrament is absolution from sin.[28]
Concerning this Sacrament is the error of the Novati, who say that any one who has
sinned after having been baptized cannot receive pardon through the Sacrament of
Penance. Against this are the words: "Be mindful therefore from where you have
fallen; and do penance, and do the first works."[29]
EXTREME UNCTION
The fifth Sacrament is Extreme Unction. Its matter is olive oil blessed by the bishop.
This Sacrament should only be received by those who are in danger of death through
sickness. They are to be anointed in the places of the five senses: that is, on the eyes,
because it is the organ of the sense of sight; on the ears, because of hearing; on the
nostrils, because of smell; on the lips, because of taste or speech; and on the hands
because of touch, and on the feet because of walking.[30] The form of this Sacrament
is this: "Through this anointing and through His most divine mercy, may the Lord
forgive You whatever thou hast committed through sight" (and so on for the other
senses). The minister of this Sacrament is the priest. The effect of this Sacrament is a
medicine for both mind and body.[31] Concerning this Sacrament is the error of the
Elaeonitae, who are said to anoint their dying with oil and balsam and water and to
accompany the anointing with invocations in Hebrew pronounced over the head of the
sick. This is, however, contrary to the form handed down by St. James, as given
above.
HOLY ORDERS
The sixth Sacrament is Holy Orders. There are seven orders: priesthood, deaconate,
subdeaconate, acolyte, exorcist, lector, and porter. Tonsure (clerk-ship, clericatus) is
not an order, but a formal profession of giving one's life to the divine ministry. The
episcopate is rather a dignity than an order.[32] The matter of this Sacrament is that
matter which is handed over to the candidate at the conferring of the order. Thus,
priesthood is conferred by the handing over of the chalice, and so each order is
conferred by the handing over of that matter which in a special way pertains to the
ministry of that particular order. The form of this Sacrament is this: "Receive the
power to offer sacrifice in the Church for the living and the dead." And similarly
power is conferred in the other orders. The minister of this Sacrament is the bishop
who confers the orders. The effect of this Sacrament is an increase of grace for the
performance of the duties of a worthy minister of Christ.
Concerning this Sacrament was the error of Arius, who taught that the priesthood
could not be distinguished from the episcopate.
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MATRIMONY
Matrimony is the seventh Sacrament. It is a sign of the union between Christ and the
Church. The efficient cause of Matrimony is the mutual consent expressed in words
effective in the present by the parties.[33]
Matrimony has a threefold good. The first is the birth of children and the educating of
them to the worship of God. The second is that fidelity which one must render to the
other; and the third is that it is a Sacrament, or, in other words, the indivisibility of
Matrimony which shows forth the indivisible union of Christ and His Church.
Concerning Matrimony there are a number of errors. The first is that of Tatian, who
condemned marriage, and against such it is written: "If thou take a wife, thou hast not
sinned."[34] The second error is that of Jovinian, who made marriage equal to
virginity. The third is that of the Nicolaitae, who mutually exchange their wives.
There were also many other heretics who taught and worked impurities, and against
which are the words of St. Paul: "Marriage honorable in all, and the bed
undefiled."[35]
SEVEN GIFTS OF ETERNAL GLORY
By the reception of these Sacraments, man is led to future eternal glory which consists
in seven gifts, three of the soul and four of the body. The first gift given to the soul is
the vision of God in His essence, according to the words: "We shall see Him as He
is."[36] The second gift is comprehension, or that understanding of God as the reward
of our merits: "So run that you may obtain."[37] The third is perfect enjoyment,
wherein we shall have full happiness in God: "Then shall you abound in delights of
the Almighty, and shall lift up your face to God."[38]
The first gift which shall be enjoyed by the body is that of impassibility,[39] for "this
corruptible must put on incorruption."[40] The second gift is brilliancy: "Then shall
the just shine as the sun, in the kingdom of their Father."[41]The third is agility,
through which they can instantly be present wheresoever they wish: "They shall run to
and fro like sparks among the reeds."[42] The fourth is the gift of subtility, whereby
they can penetrate wherever they desire: "It is sown a natural body, it shall rise a
spiritual body."[43] To all of which may He lead us, who lives and reigns forever and
ever! Amen.
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ENDNOTES
1. "Sacramentum est sacrum signum." This is slightly different in the passage quoted
in "The City of God," Book X, chapter x. See also "Epist. ii." The "Roman
Catechism" ("The Sacraments in General," Chapter I, 4) seemingly follows St.
Thomas here.
2. Gal., iv. 9.
3. "A Sacrament, therefore, is clearly understood to be numbered amongst those
things which have been instituted as signs. It makes known to us by a certain
appearance and resemblance that which God by His invisible power, accomplishes in
our souls... In order to explain more fully the nature of a Sacrament it should be taught
that it is a thing subject to the senses which possesses, by divine institution, the power
not only of signifying holiness and justice, but also to impart both to the recipient.
Hence, it is easy to see that the images of the Saints, crosses, and the like, although
they are signs of sacrcd things, cannot be called Sacraments. Thus, the solemn
ablution of the body [in Baptism] not only signifies, but also has the power to effect a
sacred thing which is worked interiorly in the soul by the invisible operation of the
Holy Spirit" ("Roman Catechism," "Sacraments in General," Chapter I, 6 and 11).
4. John, iii. 5.
5. Luke, xxiv. 49.
6. John, vi. 54.
7. Ps. xl. 5.
8. James, v. 14.
9. "Why there are neither more nor less [than seven Sacraments] may be shown at
least with some degree of probability from the analogy that exists between the
spiritual and the physical life" ("Roman Catechism," "loc. cit.," 20).
10. "In Joan.," Tract. LXXX, 3.
11. "It should be explained that the pastor will inform the faithful that the 'sensible
thing' which enters into the definition of a Sacrament as already given, although
constituting but one sign, is of a twofold nature. Every Sacrament consists of two
things: 'matter' which is called the element, and 'form' which is commonly called the
word... In order to make the meaning of the rite that is being performed easier and
10
clearer, words had to be added to the matter. Water for example, has the quality of
cooling as well as of making clean, and may e symbolic of either. In Baptism,
therefore, unless the words were added, it would not be certain which meaning of the
sign was intended. When the words are added, we immediately understand that the
Sacrament possesses and signifies the power of cleansing... Although God is the
author and dispenser of the Sacraments, He nevertheless willed that they should be
administered by men in His Church, not by Angels. The ministers of the Sacraments,
in performing their duties, do not act in their own persons but in that they represent
Christ, and hence, be they good or bad, they validly confer the Sacraments as long as
they make use of the matter and the form always observed in the Catholic Church
according to the institution of Christ, and intend to do what the Church does in the
administration of the Sacraments" ("Roman Catechism," "loc. cit.," 16 and 24).
12. Wis., i. 5.
13. "This character has a twofold effect. It qualifies us to receive or perform a sacred
act, and distinguishes us by some mark one from another. This is seen for example, in
Baptism, whose character first renders one qualified to recieve the other Sacraments,
and, secondly, by it the Christian is distinguished from those who do not profess the
faith" ("Roman Catechism," "loc. cit.," 31).
14. The priest is the ordinary minister of Baptism. In case of necessity, however,
anyone who observes the proper form and intention can baptize validly but not licitly;
and an adult who permits himself to be baptized without necessity by a layman would
be acting illicitly, but the baptism is valid. For such conduct places an "obex"
(obstacle or hindrance) to the reception of grace. The grace of the Sacrament is
revived ("reviviscitur") with at least contrition, and probably attrition, or simply by an
act of perfect contrition.
15. John. iii. 5
16. Eph., iv. 5.
17. John. i. 33
18. "Amen" is omitted in the Roman Pontifical.
19. The ordinary minister of Confirmation in the Latin Church is the bishop. In virtue
of canon 782, # 3, only Abbots, Prelates Nullius, vicars and Prefects Apostolic can
confer this Sacrament validly and only within the confines of their own territory and
during their term of office. Cardinals can confirm validly anywhere.
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20. A priest of the Latin Rite who has a special indult granted by the Holy See may
confirm Catholics of his own rite only, unless it is otherwise stated (Canon 782, # 4).
21. "Hence it also follows that Christ is so contained, whole and entire, under either
species that, as under the species of bread are contained not only the body but also the
blood and Christ entire, so in like manner under the species of wine are truly
contained not only the blood, but also the body and Christ entire. These are matters on
which the faithful cannot entertain a doubt. Wisely, however, was it ordained that two
distinct consecrations should take place. They represent in a more lively manner the
Passion of Our Lord, in which His blood was separated from His body; and hence in
the form of consecration we commemorate the shedding of His blood. Again, since
the Sacrament is to be used by us as the food and nourishment of our souls, it was
most appropriate that it should be instituted as food and drink, two things which
obviously
constitute
the
complete
sustenance
of
man.
"Nor should it be forgotten that Christ is, whole and entire. contained not only under
either species, but also in each particle of either species. 'Each,' says St. Augustine,
'receives Christ the Lord, and He is entire in each portion. He is not diminished by
being given to many, but gives Himself whole and entire to each' (cited in Gratian, 'De
consecratione,' dist. 2). This is also an obvious inference from the narrative of the
Evangelists. It is not to be supposed that Our Lord consecrated the bread used at the
Last Supper in separate parts, applying the form particularly to each, but that all the
bread then used for the sacred mysteries was consecrated at the same time and with
the same form, and in a quantity sufficient for all the Apostles. That the consecration
of the chalice was performed in this manner, is clear from these words of the Saviour:
'Take and divide it among you' (Luke, xxii, 17)" ("Roman Catechism," "The
Eucharist," 35-36).
22. John. vi. 57.
23. "Those who receive this Sacrament piously and fervently must, without any doubt,
so receive the Son of God into their souls as to be united as living members to His
Body. For it is written, 'He that eateth Me, the same also shall live by Me.' And again:
'The bread which I will give is My flesh for the life of the world' (John, vi. 58)... For
the Eucharist is the end of all the Sacraments, and the symbol of unity and
brotherhood in the Church" ("Roman Catechism," "loc. cit.," 49).
24. John, vi. 56.
25. Ps. cv. 39.
26. Prov., ix. 5.
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27. Thomas uses here the words: "quasi materia." The "Roman Catechism"
("Penance," 13) follows this teaching. "The faithful should be especially informed on
the matter of this Sacrament. That it differs from the other Sacraments in that for them
the matter is something, whether natural or artificial; the matter as it were (quasimateria) of Penance is the acts of the penitent, i.e., contrition confession, and
satisfaction. This has thus been defined by the Council of Trent... It is not because
they are not the real matter that they are called by the Council the matter as it were,
but because they are not of that sort of matter which is applied externally, such, for
instance, as water in Baptism and chrism in Confirmation."
28. "A knowledge of it [the form of Penance] will excite the faithful to receive the
grace of this Sacrament with the greatest possible devotion. The form is: 'I absolve
You,' as may be inferred not only from the words: 'Whatsoever you shall bind upon
earth shall be bound also in heaven' (Matt., xviii. 18), but also from the teaching of
Christ Our Lord, handed down to us by the Apostles... The minister of the Sacrament
of Penance must be a priest possessing ordinary or delegated jurisdiction, as is evident
in the law of the Church. Whoever performs this sacred duty must be invested not
only with the powers of orders, but also with that of jurisdiction. We have greatest
proof of this ministry in the words of Our Lord: 'Whose sins you shall forgive, they
are forgiven them; and whose sins you shall retain, they are retained' John, xx. 23).
These words were not addressed to all, but only to the Apostles, who are succeeded in
this ministry by priests" ("Roman Catechism," loc. cit., 54).
29. Apoc., ii. 5.
30. Anointing of the feet may now be omitted (Canon 947).
31. "This Sacrament imparts grace which remits sins, especially lighter sins or venial
sins; for mortal sins are removed by the Sacrament of Penance. Extreme Unction was
not instituted primarily for the remission of grave offenses; only Baptism and Penance
accomplish this directly... Finally, the recovery of health, if indeed advantageous, is
another effect of the Sacrament" ("Roman Catechism," "Extreme Unction," 14-16).
32. "That the number of ministers was wisely established, is proved by considering
the various offices that are necessary for the celebration of the Holy Sacrifice of the
Mass and the administration of the Blessed Sacrament. This is the chief scope of their
institution. They are divided into major or sacred orders (priesthood, deaconship.
subdeaconship) and minor orders... The bishops are placed over the various dioceses
to govern, not only the other ministers of the Church, but also the faithful, and to
promote their salvation with supreme care and diligence." Roman Catechism," "Holy
Order," 26). It is the common opinion to-day that the episcopate is an order.
13
33. "This means that the consent is the effective cause of marriage,... because without
the consent and the contract, the obligation and the bond cannot exist... God Himself
instituted marriage, and, as the Council of Trent declares, He made it perpetual and
indissoluble. 'What God hath joined together, let no man put asunder,' said Our Lord
(Matt., xix. 6). It belongs to marriage as a natural contract to be indissoluble; but,
above all, its indissolubility arises from its nature as a Sacrament. This sacramental
character raises marriage to the highest perfection. Moreover, dissolubility of
marriage is immediately contrary to the proper education of children and to the other
advantages of marriage. Holy Scripture frequently proposed to us the divine union of
Christ and His Church under the figure of marriage" ("Roman Catechism,"
"Matrimony," 11-15).
34. Cor., vii. 28.
35. Heb., xiii. 4.
36. I John, iii. 2.
37. I Cor., ix. 24.
38. Job, xxii. 26.
39. For another description of these gifts, see above, p. 61.
40. I Cor., xv. 53
41. Matt., xiii. 43.
42. Wis., iii. 7
43. I Cor., xv. 14.
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