WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Determinate Things Are Required for a Sacrament?

A: On the contrary,
our Lord said (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."

I answer that,
In the use of the sacraments two things may be considered, namely, the worship of God, and the sanctification of man: the former of which pertains to man as referred to God, and the latter pertains to God in reference to man. Now it is not for anyone to determine that which is in the power of another, but only that which is in his own power. Since, therefore, the sanctification of man is in the power of God Who sanctifies, it is not for man to decide what things should be used for his sanctification, but this should be determined by Divine institution. Therefore in the sacraments of the New Law, by which man is sanctified according to 1 Cor. 6:11, "You are washed, you are sanctified," we must use those things which are determined by Divine institution.

Reply Obj. 1: Though the same thing can be signified by divers signs, yet to determine which sign must be used belongs to the signifier. Now it is God Who signifies spiritual things to us by means of the sensible things in the sacraments, and of similitudes in the Scriptures. And consequently, just as the Holy Ghost decides by what similitudes spiritual things are to be signified in certain passages of Scripture, so also must it be determined by Divine institution what things are to be employed for the purpose of signification in this or that sacrament.

Reply Obj. 2: Sensible things are endowed with natural powers conducive to the health of the body: and therefore if two of them have the same virtue, it matters not which we use. Yet they are ordained unto sanctification not through any power that they possess naturally, but only in virtue of the Divine institution. And therefore it was necessary that God should determine the sensible things to be employed in the sacraments.

Reply Obj. 3: As Augustine says (Contra Faust. xix), diverse sacraments suit different times; just as different times are signified by different parts of the verb, viz. present, past, and future. Consequently, just as under the state of the Law of nature man was moved by inward instinct and without any outward law, to worship God, so also the sensible things to be employed in the worship of God were determined by inward instinct. But later on it became necessary for a law to be given (to man) from without: both because the Law of nature had become obscured by man's sins; and in order to signify more expressly the grace of Christ, by which the human race is sanctified. And hence the need for those things to be determinate, of which men have to make use in the sacraments. Nor is the way of salvation narrowed thereby: because the things which need to be used in the sacraments, are either in everyone's possession or can be had with little trouble.
Q: Objection 1: It seems that determinate things are not required for a sacrament. For sensible things are required in sacraments for the purpose of signification, as stated above (A. 4). But nothing hinders the same thing being signified by divers sensible things: thus in Holy Scripture God is signified metaphorically, sometimes by a stone (2 Kings 22:2; Zech. 3:9; 1 Cor. 10:4; Apoc. 4:3); sometimes by a lion (Isa. 31:4; Apoc. 5:5); sometimes by the sun (Isa. 60:19, 20; Mal. 4:2), or by something similar. Therefore it seems that divers things can be suitable to the same sacrament. Therefore determinate things are not required for the sacraments.

Obj. 2: Further, the health of the soul is more necessary than that of the body. But in bodily medicines, which are ordained to the health of the body, one thing can be substituted for another which happens to be wanting. Therefore much more in the sacraments, which are spiritual remedies ordained to the health of the soul, can one thing be substituted for another when this happens to be lacking.

Obj. 3: Further, it is not fitting that the salvation of men be restricted by the Divine Law: still less by the Law of Christ, Who came to save all. But in the state of the Law of nature determinate things were not required in the sacraments, but were put to that use through a vow, as appears from Gen. 28, where Jacob vowed that he would offer to God tithes and peace-offerings. Therefore it seems that man should not have been restricted, especially under the New Law, to the use of any determinate thing in the sacraments.
Q: Objection 1: It seems that words are not required for the signification of the sacraments. For Augustine says (Contra Faust. xix): "What else is a corporeal sacrament but a kind of visible word?" Wherefore to add words to the sensible things in the sacraments seems to be the same as to add words to words. But this is superfluous. Therefore words are not required besides the sensible things in the sacraments.

Obj. 2: Further, a sacrament is some one thing, but it does not seem possible to make one thing of those that belong to different genera. Since, therefore, sensible things and words are of different genera, for sensible things are the product of nature, but words, of reason; it seems that in the sacraments, words are not required besides sensible things.

Obj. 3: Further, the sacraments of the New Law succeed those of the Old Law: since "the former were instituted when the latter were abolished," as Augustine says (Contra Faust. xix). But no form of words was required in the sacraments of the Old Law. Therefore neither is it required in those of the New Law.
Q: Objection 1: It seems that determinate words are not required in the sacraments. For as the Philosopher says (Peri Herm. i), "words are not the same for all." But salvation, which is sought through the sacraments, is the same for all. Therefore determinate words are not required in the sacraments.

Obj. 2: Further, words are required in the sacraments forasmuch as they are the principal means of signification, as stated above (A. 6). But it happens that various words mean the same. Therefore determinate words are not required in the sacraments.

Obj. 3: Further, corruption of anything changes its species. But some corrupt the pronunciation of words, and yet it is not credible that the sacramental effect is hindered thereby; else unlettered men and stammerers, in conferring sacraments, would frequently do so invalidly. Therefore it seems that determinate words are not required in the sacraments.
Q: Objection 1: It seems that it is not lawful to add anything to the words in which the sacramental form consists. For these sacramental words are not of less importance than are the words of Holy Scripture. But it is not lawful to add anything to, or to take anything from, the words of Holy Scripture: for it is written (Deut. 4:2): "You shall not add to the word that I speak to you, neither shall you take away from it"; and (Apoc. 22:18, 19): "I testify to everyone that heareth the words of the prophecy of this book: if any man shall add to these things, God shall add to him the plagues written in this book. And if any man shall take away . . . God shall take away his part out of the book of life." Therefore it seems that neither is it lawful to add anything to, or to take anything from, the sacramental forms.

Obj. 2: Further, in the sacraments words are by way of form, as stated above (A. 6, ad 2; A. 7). But any addition or subtraction in forms changes the species, as also in numbers (Metaph. viii). Therefore it seems that if anything be added to or subtracted from a sacramental form, it will not be the same sacrament.

Obj. 3: Further, just as the sacramental form demands a certain number of words, so does it require that these words should be pronounced in a certain order and without interruption. If therefore, the sacrament is not rendered invalid by addition or subtraction of words, in like manner it seems that neither is it, if the words be pronounced in a different order or with interruptions.
Q: Whether Sacraments Are Necessary for Man's Salvation?

A: On the contrary,
Augustine says (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." But it is necessary for salvation that men be united together in the name of the one true religion. Therefore sacraments are necessary for man's salvation.

I answer that,
Sacraments are necessary unto man's salvation for three reasons. The first is taken from the condition of human nature which is such that it has to be led by things corporeal and sensible to things spiritual and intelligible. Now it belongs to Divine providence to provide for each one according as its condition requires. Divine wisdom, therefore, fittingly provides man with means of salvation, in the shape of corporeal and sensible signs that are called sacraments.

The second reason is taken from the state of man who in sinning subjected himself by his affections to corporeal things. Now the healing remedy should be given to a man so as to reach the part affected by disease. Consequently it was fitting that God should provide man with a spiritual medicine by means of certain corporeal signs; for if man were offered spiritual things without a veil, his mind being taken up with the material world would be unable to apply itself to them.

The third reason is taken from the fact that man is prone to direct his activity chiefly towards material things. Lest, therefore, it should be too hard for man to be drawn away entirely from bodily actions, bodily exercise was offered to him in the sacraments, by which he might be trained to avoid superstitious practices, consisting in the worship of demons, and all manner of harmful action, consisting in sinful deeds.

It follows, therefore, that through the institution of the sacraments man, consistently with his nature, is instructed through sensible things; he is humbled, through confessing that he is subject to corporeal things, seeing that he receives assistance through them: and he is even preserved from bodily hurt, by the healthy exercise of the sacraments.

Reply Obj. 1: Bodily exercise, as such, is not very profitable: but exercise taken in the use of the sacraments is not merely bodily, but to a certain extent spiritual, viz. in its signification and in its causality.

Reply Obj. 2: God's grace is a sufficient cause of man's salvation. But God gives grace to man in a way which is suitable to him. Hence it is that man needs the sacraments that he may obtain grace.

Reply Obj. 3: Christ's Passion is a sufficient cause of man's salvation. But it does not follow that the sacraments are not also necessary for that purpose: because they obtain their effect through the power of Christ's Passion; and Christ's Passion is, so to say, applied to man through the sacraments according to the Apostle (Rom. 6:3): "All we who are baptized in Christ Jesus, are baptized in His death."
Q: Objection 1: It seems that sacraments are not necessary for man's salvation. For the Apostle says (1 Tim. 4:8): "Bodily exercise is profitable to little." But the use of sacraments pertains to bodily exercise; because sacraments are perfected in the signification of sensible things and words, as stated above (Q. 60, A. 6). Therefore sacraments are not necessary for the salvation of man.

Obj. 2: Further, the Apostle was told (2 Cor. 12:9): "My grace is sufficient for thee." But it would not suffice if sacraments were necessary for salvation. Therefore sacraments are not necessary for man's salvation.

Obj. 3: Further, given a sufficient cause, nothing more seems to be required for the effect. But Christ's Passion is the sufficient cause of our salvation; for the Apostle says (Rom. 5:10): "If, when we were enemies, we were reconciled to God by the death of His Son: much more, being reconciled, shall we be saved by His life." Therefore sacraments are not necessary for man's salvation.
Q: Whether Before Sin Sacraments Were Necessary to Man?

A: On the contrary,
None but the sick need remedies, according to Matt. 9:12: "They that are in health need not a physician." Now the sacraments are spiritual remedies for the healing of wounds inflicted by sin. Therefore they were not necessary before sin.

I answer that,
Sacraments were not necessary in the state of innocence. This can be proved from the rectitude of that state, in which the higher (parts of man) ruled the lower, and nowise depended on them: for just as the mind was subject to God, so were the lower powers of the soul subject to the mind, and the body to the soul. And it would be contrary to this order if the soul were perfected either in knowledge or in grace, by anything corporeal; which happens in the sacraments. Therefore in the state of innocence man needed no sacraments, whether as remedies against sin or as means of perfecting the soul.

Reply Obj. 1: In the state of innocence man needed grace: not so that he needed to obtain grace by means of sensible signs, but in a spiritual and invisible manner.

Reply Obj. 2: Man's nature is the same before and after sin, but the state of his nature is not the same. Because after sin, the soul, even in its higher part, needs to receive something from corporeal things in order that it may be perfected: whereas man had no need of this in that state.

Reply Obj. 3: Matrimony was instituted in the state of innocence, not as a sacrament, but as a function of nature. Consequently, however, it foreshadowed something in relation to Christ and the Church: just as everything else foreshadowed Christ.
Q: Objection 1: It seems that before sin sacraments were necessary to man. For, as stated above (A. 1, ad 2) man needs sacraments that he may obtain grace. But man needed grace even in the state of innocence, as we stated in the First Part (Q. 95, A. 4; cf. I-II, Q. 109, A. 2; Q. 114, A. 2). Therefore sacraments were necessary in that state also.

Obj. 2: Further, sacraments are suitable to man by reason of the conditions of human nature, as stated above (A. 1). But man's nature is the same before and after sin. Therefore it seems that before sin, man needed the sacraments.

Obj. 3: Further, matrimony is a sacrament, according to Eph. 5:32: "This is a great sacrament; but I speak in Christ and in the Church." But matrimony was instituted before sin, as may be seen in Gen. 2. Therefore sacraments were necessary to man before sin.
Q: Objection 1: It seems that there should have been no sacraments after sin, before Christ. For it has been stated that the Passion of Christ is applied to men through the sacraments: so that Christ's Passion is compared to the sacraments as cause to effect. But effect does not precede cause. Therefore there should have been no sacraments before Christ's coming.

Obj. 2: Further, sacraments should be suitable to the state of the human race, as Augustine declares (Contra Faust. xix). But the state of the human race underwent no change after sin until it was repaired by Christ. Neither, therefore, should the sacraments have been changed, so that besides the sacraments of the natural law, others should be instituted in the law of Moses.

Obj. 3: Further, the nearer a thing approaches to that which is perfect, the more like it should it be. Now the perfection of human salvation was accomplished by Christ; to Whom the sacraments of the Old Law were nearer than those that preceded the Law. Therefore they should have borne a greater likeness to the sacraments of Christ. And yet the contrary is the case, since it was foretold that the priesthood of Christ would be "according to the order of Melchisedech, and not . . . according to the order of Aaron" (Heb. 7:11). Therefore sacraments were unsuitably instituted before Christ.
Q: Whether There Was Need for Any Sacraments After Christ Came?

A: On the contrary,
Augustine says (Contra Faust. xix) that the sacraments of the Old Law "were abolished because they were fulfilled; and others were instituted, fewer in number, but more efficacious, more profitable, and of easier accomplishment."

I answer that,
As the ancient Fathers were saved through faith in Christ's future coming, so are we saved through faith in Christ's past birth and Passion. Now the sacraments are signs in protestation of the faith whereby man is justified; and signs should vary according as they signify the future, the past, or the present; for as Augustine says (Contra Faust. xix), "the same thing is variously pronounced as to be done and as having been done: for instance the word
passurus
(going to suffer) differs from passus (having suffered)." Therefore the sacraments of the New Law, that signify Christ in relation to the past, must needs differ from those of the Old Law, that foreshadowed the future.

Reply Obj. 1: As Dionysius says (Eccl. Hier. v), the state of the New Law. is between the state of the Old Law, whose figures are fulfilled in the New, and the state of glory, in which all truth will be openly and perfectly revealed. Wherefore then there will be no sacraments. But now, so long as we know "through a glass in a dark manner," (1 Cor. 13:12) we need sensible signs in order to reach spiritual things: and this is the province of the sacraments.

Reply Obj. 2: The Apostle calls the sacraments of the Old Law "weak and needy elements" (Gal. 4:9) because they neither contained nor caused grace. Hence the Apostle says that those who used these sacraments served God "under the elements of this world": for the very reason that these sacraments were nothing else than the elements of this world. But our sacraments both contain and cause grace: consequently the comparison does not hold.

Reply Obj. 3: Just as the head of the house is not proved to have a changeable mind, through issuing various commands to his household at various seasons, ordering things differently in winter and summer; so it does not follow that there is any change in God, because He instituted sacraments of one kind after Christ's coming, and of another kind at the time of the Law. Because the latter were suitable as foreshadowing grace; the former as signifying the presence of grace.

QUESTION 62

OF THE SACRAMENTS' PRINCIPAL EFFECT, WHICH IS GRACE (In Six Articles)

We have now to consider the effect of the sacraments. First of their principal effect, which is grace; secondly, of their secondary effect, which is a character. Concerning the first there are six points of inquiry:

(1) Whether the sacraments of the New Law are the cause of grace?

(2) Whether sacramental grace confers anything in addition to the grace of the virtues and gifts?

(3) Whether the sacraments contain grace?

(4) Whether there is any power in them for the causing of grace?

(5) Whether the sacraments derive this power from Christ's Passion?

(6) Whether the sacraments of the Old Law caused grace?
Q: Objection 1: It seems that there was no need for any sacraments after Christ came. For the figure should cease with the advent of the truth. But "grace and truth came by Jesus Christ" (John 1:17). Since, therefore, the sacraments are signs or figures of the truth, it seems that there was no need for any sacraments after Christ's Passion.

Obj. 2: Further, the sacraments consist in certain elements, as stated above (Q. 60, A. 4). But the Apostle says (Gal. 4:3, 4) that "when we were children we were serving under the elements of the world": but that now "when the fulness of time" has "come," we are no longer children. Therefore it seems that we should not serve God under the elements of this world, by making use of corporeal sacraments.

Obj. 3: Further, according to James 1:17 with God "there is no change, nor shadow of alteration." But it seems to argue some change in the Divine will that God should give man certain sacraments for his sanctification now during the time of grace, and other sacraments before Christ's coming. Therefore it seems that other sacraments should not have been instituted after Christ.
Q: Objection 1: It seems that the sacraments are not the cause of grace. For it seems that the same thing is not both sign and cause: since the nature of sign appears to be more in keeping with an effect. But a sacrament is a sign of grace. Therefore it is not its cause.

Obj. 2: Further, nothing corporeal can act on a spiritual thing: since "the agent is more excellent than the patient," as Augustine says (Gen. ad lit. xii). But the subject of grace is the human mind, which is something spiritual. Therefore the sacraments cannot cause grace.

Obj. 3: Further, what is proper to God should not be ascribed to a creature. But it is proper to God to cause grace, according to Ps. 83:12: "The Lord will give grace and glory." Since, therefore, the sacraments consist in certain words and created things, it seems that they cannot cause grace.
Q: Whether Sacramental Grace Confers Anything in Addition to the Grace of the Virtues and Gifts?

A: On the contrary,
If sacramental grace confers nothing in addition to the grace of the virtues and gifts, it is useless to confer the sacraments on those who have the virtues and gifts. But there is nothing useless in God's works. Therefore it seems that sacramental grace confers something in addition to the grace of the virtues and gifts.

I answer that,
As stated in the Second Part (I-II, Q. 110, AA. 3, 4), grace, considered in itself, perfects the essence of the soul, in so far as it is a certain participated likeness of the Divine Nature. And just as the soul's powers flow from its essence, so from grace there flow certain perfections into the powers of the soul, which are called virtues and gifts, whereby the powers are perfected in reference to their actions. Now the sacraments are ordained unto certain special effects which are necessary in the Christian life: thus Baptism is ordained unto a certain spiritual regeneration, by which man dies to vice and becomes a member of Christ: which effect is something special in addition to the actions of the soul's powers: and the same holds true of the other sacraments. Consequently just as the virtues and gifts confer, in addition to grace commonly so called, a certain special perfection ordained to the powers' proper actions, so does sacramental grace confer, over and above grace commonly so called, and in addition to the virtues and gifts, a certain Divine assistance in obtaining the end of the sacrament. It is thus that sacramental grace confers something in addition to the grace of the virtues and gifts.

Reply Obj. 1: The grace of the virtues and gifts perfects the essence and powers of the soul sufficiently as regards ordinary conduct: but as regards certain special effects which are necessary in a Christian life, sacramental grace is needed.

Reply Obj. 2: Vices and sins are sufficiently removed by virtues and gifts, as to present and future time, in so far as they prevent man from sinning. But in regard to past sins, the acts of which are transitory whereas their guilt remains, man is provided with a special remedy in the sacraments.

Reply Obj. 3: Sacramental grace is compared to grace commonly so called, as species to genus. Wherefore just as it is not equivocal to use the term "animal" in its generic sense, and as applied to a man, so neither is it equivocal to speak of grace commonly so called and of sacramental grace.