Part 6
PART SIX. On Sacramental Medicine.
Chapter I.
On the Origin of the Sacraments.
After having treated of the Trinity of God, the creation of the world, the corruption of sin, the incarnation of the Word, and the grace of the Holy Spirit, now in the sixth place we must treat of sacramental medicine. Concerning which seven things must be considered. For we must treat of the origin, variation, distinction, institution, dispensation, repetition, and integrity of each of the Sacraments.
Concerning the origin of the Sacraments, therefore, this must be held: that the Sacraments are sensible signs, divinely instituted as medicines, in which "under the covering of sensible things the divine power operates more secretly"; so that they "by likeness represent, by institution signify, and by sanctification confer some spiritual grace," by which the soul is healed from the infirmities of vices; and to this they are principally ordained as to their ultimate end. Yet they avail also for humiliation, instruction, and exercise, as for an end that is subordinate to the ultimate end.
Now the reason for understanding the aforesaid is this: because the restorative principle, which is Christ crucified, namely the incarnate Word, who most wisely dispenses all things because He is divine, and most mercifully heals because He is divinely incarnate, must so restore and heal the sick human race in a manner befitting the sick one himself, the sickness, the occasion of falling sick, and the cure of the sickness itself. Now the physician Himself is the incarnate Word, namely the invisible God in a visible nature. The sick man is not only spirit nor only flesh, but spirit in mortal flesh. The disease, moreover, is original sin, which through ignorance infects the mind and through concupiscence infects the flesh. The origin of this sin, although it was principally from the consent of reason, nevertheless took its occasion from the senses of the flesh. In order, therefore, that the medicine might correspond to all the aforesaid, it was necessary that it be not only spiritual, but also have something of sensible signs, so that, just as these sensible things were the occasion of the soul's falling, so they might be the occasion of its rising again. Since, therefore, sensible signs, of themselves, do not have an efficacious ordination to grace, although they have a remote representation by their own nature, hence it was necessary that by the Author of grace they be instituted for signifying and blessed for sanctifying; so that thus they might be by natural likeness representing, by adjoined institution signifying, by superadded blessing sanctifying and preparing for grace, by which our soul may be healed and cured.
Again, since curative grace is not given to the proud, the unbelieving, and the disdainful, it was therefore necessary that these sensible signs be divinely given, which would not only sanctify
and confer grace and thereby heal, but also instruct by their signification
and humble by their reception
and exercise by their diversity;
so that thus, through exercise,
sloth being excluded from the concupiscible power, through instruction,
ignorance being excluded from the rational power, through humiliation,
pride being excluded from the irascible power, the whole soul would become curable by the grace of the Holy Spirit, which reforms us according to these three powers unto the image of the Trinity and of Christ.
Finally, since through sensible signs of this kind, divinely instituted, the grace of the Holy Spirit is received and in them is found by those who approach, hence it is that Sacraments of this kind are called vessels
and cause
of grace—not because grace is substantially contained in them or causally effected by them, since it can only be placed in the soul and can only be infused by God alone—but because in them and through them the grace of healing must be drawn from the supreme physician Christ by divine decree, "although God has not bound His power to the Sacraments."
From the foregoing, therefore, it is apparent not only what the origin
of the Sacraments is, but also what their use
is, and what their fruit
is. For their origin
is Christ the Lord; their use,
however, is an act that exercises, instructs, and humbles; their fruit,
indeed, is the healing and salvation of humanity. — It is also clear what the efficient
cause is, namely divine institution; what the material
cause is, namely the representation of a sensible sign; what the formal
cause is, namely gratuitous sanctification; what the final
cause is, namely the medicinal healing of humanity. And because "denomination is taken from the form and from the end," hence it is that they are called Sacraments, as it were sanctifying medicines. For through these the soul is led back from the foulness of vices to perfect sanctification.
And therefore, although they are corporeal and sensible, they are nevertheless to be venerated as holy, because they signify sacred mysteries, they prepare for sacred gifts, they are given by the most holy God, they are divinely consecrated by sacred institution and blessing, and they are established for the most sacred worship of God in the holy Church, so that they rightly ought to be called Sacraments.
Chapter II.
On the Variation of the Sacraments.
Concerning the variation
of the Sacraments, this must be held: that the Sacraments were instituted from the beginning for the healing of man, and have always kept pace with the disease of man, and will endure until the end of the age; but some existed under the law of nature,
others under the written law,
and others under grace.
And among all of these, those which are later are more evident in signification and more worthy in the effect of grace.
For under the law of nature there were offerings, sacrifices,
and tithes.
Under the written law, however, circumcision
was introduced, expiation
was superadded, and a manifold distinction of offerings, tithes,
and sacrifices
was further added.
Under the new law, however, "the Sacraments established are fewer in number, more powerful in utility, more efficacious in virtue," and more worthy in preeminence: in which there is at once the fulfillment and the superseding of all the aforementioned Sacraments.
Now the reason for understanding the foregoing is this: because the incarnate Word, which is the principle of our restoration and the font and origin of the Sacraments, since it is most merciful and most wise — because it is most merciful, it did not permit the disease of sin to run its course without the remedy of a Sacrament; and because it is most wise, therefore according to the dictate of its immutable wisdom governing all things in most perfect order, it applied diverse and varied medicines according to the varied changes of different times. Since therefore "from the beginning, as time progressed and the coming of the Savior drew ever nearer, the effect
of salvation grew more and more, and the knowledge of truth increased: it was fitting that the very signs
of salvation should be varied one after another through the succession of times, so that the effect
of divine grace unto salvation might increase, and at the same time the signification
itself might appear more evident in the visible signs themselves." And therefore "first through offering, and afterward through circumcision,
and finally through baptismal washing,
the Sacrament of expiation and justification was instituted to be formed: because the form and likeness of that same cleansing is indeed found hidden in offering,
is more evidently expressed in circumcision,
and is more manifestly declared through baptism."
And hence it is that "those Sacraments of the first time, as Hugh says, were like a shadow
of the truth, those of the middle time like a figure
or image, and those of the last time, namely of grace, like the body"
, because they contain within themselves the truth and healing grace which they present, and they confer in present reality what they promise.
Again, since the presence of truth and grace which is exhibited in the law of grace could not be expressed through a single sign, as was fitting, by reason of its excellence and manifoldness in work and power: hence it is that in every time and law, many Sacraments were given for expressing that truth and grace. But especially in the time of the figurative law, whose nature it is to prefigure, many and varied signs preceded, which by their variety would express the grace of Christ in manifold ways and commend it more excellently, and by commending it in manifold ways would nourish the little ones, exercise the imperfect, and by burdening the obstinate would break them and tame them to the yoke of grace and in a certain way soften them.
Finally, since when truth arrives the shadow ceases, and the prefiguring figure attains its intended end, which once obtained, its use and exercise ought to cease: hence it is that with the arrival of grace, the old Sacraments and signs were at once fulfilled and removed, because they were prognostic signs of future things and, as it were, announcing from afar; and new ones were nevertheless instituted as demonstrative of present grace and in a certain way commemorative of the Lord's passion, which is the font and origin of curative grace, whether in us or in those who preceded Christ's advent: but in those who preceded, as a price promised, and in those who follow, as a price paid in full. And since grace is not owed to the promise of a price except by reason of its payment, and more abundant grace is owed to a price paid in full than to one promised: hence it is that the passion of Christ more immediately sanctifies the Sacraments of the time of the new law, and a fuller grace overflows in them. On account of which, those former Sacraments prepared and led to these, as a way to its terminus, as a sign to what it signifies, as a figure to the truth, and as the imperfect leads back and prepares for the perfect.
Chapter III.
On the Number and Distinction of the Sacraments.
Concerning the distinction
and number of the Sacraments of the new law, this must be held: that they are seven, in correspondence with the sevenfold grace, which through the sevenfold course of time leads us back to the beginning, the rest, and the circle of eternity, as to the octave of the universal resurrection.
The door of these Sacraments is baptism,
then confirmation, the Eucharist, penance, extreme unction, holy orders,
and matrimony,
which, although it is placed last on account of the disease of concupiscence attached to it, was nevertheless introduced before all others in paradise, even before sin.
The reason for understanding the foregoing is this: because our restorative principle, Christ the Lord, the incarnate Word, since He is the power and wisdom of God
and our mercy, must so powerfully, so wisely, so mercifully, so fittingly institute His Sacraments in the law of grace that nothing whatsoever is lacking for our healing, insofar as befits the state of the present life. For the perfect healing of sickness, these three things concur, namely: the expulsion of the sickness, the introduction of health,
and the preservation of the health that has been introduced
. - First, therefore, since for perfect healing a perfect and universal expulsion of the disease
is required, and the disease is sevenfold—threefold as to guilt,
namely original sin, mortal sins, and venial sin; and fourfold as to penalty,
namely ignorance, malice, weakness, and concupiscence—and "what heals the eye does not heal the heel," as Jerome says: hence it was necessary that a sevenfold remedy be applied against these to expel more fully this sevenfold disease, namely, against original sin, baptism;
against mortal sin, penance;
against venial sin, extreme unction;
against ignorance, holy orders;
against malice, the Eucharist;
against weakness, confirmation;
and against concupiscence, matrimony,
which tempers and excuses it.
Again, because perfect healing cannot exist without the restoration of complete health,
and the complete health of the soul consists in the exercise of seven virtues, namely the three theological and the four cardinal: hence it was necessary that a sevenfold Sacrament be instituted to restore the sound exercise of these. For baptism
by healing disposes toward faith, confirmation
toward hope, the Eucharist
toward charity, penance
toward justice, extreme unction
toward perseverance, which is the complement and summit of fortitude, holy orders
toward prudence, and matrimony
toward preserving temperance, which the weakness of the flesh most greatly assails, but the dignity of marriage remedies.
Finally, since there can be no perfect cure without the conservation of the health that has been introduced;
and the health that has been introduced cannot be conserved in the conflict of battle except in the battle-line of the Church, which is terrible as an army set in array;
and this indeed comes about through the armor of sevenfold grace: hence it is that the Sacraments must be seven. For in order that this battle-line be perfectly and continuously fortified: since it consists of corruptible parts, it needs Sacraments that fortify, that raise up,
and that renew: that fortify
those who fight, that raise up
those who fall, and that renew
those who die. Now the Sacrament that fortifies
either fortifies those entering,
and thus it is baptism:
or those standing firm,
and thus it is confirmation: or those departing,
and thus it is extreme unction.
- The Sacrament that raises up
either raises up from a venial fall,
and thus it is the Eucharist:
or from a mortal fall,
and thus it is penance.
The Sacrament that renews
either renews in spiritual being,
and thus it is orders,
whose function is to administer the Sacraments: or in natural being,
and thus it is matrimony,
which, because it renews the multitude in the being
of nature, which is the foundation of all, was therefore first introduced before all others: although, on account of the disease of concupiscence attached to it, and because it is the least sanctifying,
even though in signification
it is a great Sacrament,
it is placed last among the spiritual remedies and assigned the final place. Whence, since baptism is for those entering, confirmation for those fighting, the Eucharist for those recovering strength, penance for those rising again, extreme unction for those departing, orders for those introducing new soldiers, and matrimony for those preparing new soldiers; the sufficiency and order of the sacramental remedies and arms is evident from these.
Chapter IV.
On the Institution of the Sacraments.
Concerning the institution of the Sacraments, this must be held: that Christ instituted the seven Sacraments of the law of grace as the mediator of the new testament
and the chief lawgiver, in which law he called to the promises
eternal, gave directing precepts,
and instituted sanctifying Sacraments.
He instituted them indeed in words
and elements
for the evidence of signification and the efficacy of sanctification, such that they always have the significance
of truth, but not always the efficacy
of healing, not because of a defect on their own part, but on the part of the recipient.
He instituted the aforesaid Sacraments in diverse ways,
some of them, namely, by confirming, approving,
and consummating,
as matrimony and penance; others by intimating
and initiating,
as confirmation and extreme unction; but others by initiating
and consummating
and by receiving
them in himself, as the Sacrament of baptism, the eucharist, and orders. For these three he both fully instituted and was also the first to receive.
The reason for understanding the aforesaid is this: because our restorative principle is Christ crucified, namely the incarnate Word, which because it is the Word coequal and consubstantial with the Father, is the Word of supreme power, supreme truth, and supreme goodness, and thereby also of supreme authority; and therefore it properly belongs to him to introduce the new testament, and it also belongs to him to give a law
that is complete and sufficient according to the demand of his supreme power
and truth
and goodness.
By reason therefore of supreme goodness, he set forth beatifying promises;
by reason of supreme truth, he gave directing precepts;
but by reason of supreme power, he established assisting Sacraments:
so that through the Sacraments
power might be restored for fulfilling the directing precepts,
and through the directive precepts
one might arrive at the eternal promises,
with the eternal Word, namely Christ the Lord, bringing this about in the evangelical law, insofar as he is the way, the truth, and the life.
Again, since the restorative principle is not only the Word insofar as it is the Word, but also insofar as it is incarnate, which, by the very fact that it is incarnate, offers itself to all for the knowledge of truth and presents itself to all who worthily approach for the grace of healing: hence it is that, as one full of grace and truth,
for the greater evidence
of signifying and efficacy
of sanctifying, he instituted the Sacraments in elements
together with words,
so that, while the elements
presented themselves to the eyes and the words
to the ears, which are the two senses most conducive to knowledge, they would give evidence
of the signification expressed; and then also the words
would sanctify the elements,
so that the efficacy
of human healing would become more complete, which, since it is given to no one who resists and assails the font of grace interiorly in the heart: therefore they were so instituted that they would always and universally signify,
but would not sanctify
except those approaching worthily without any pretense.
Finally, since, even though the incarnate Word is the font of sacramental grace, some
sacramental grace nonetheless existed before the incarnation, some
indeed only after the sending of the Holy Spirit, some
however holding a middle position:
hence it is that the Sacraments had to be instituted in diverse ways.
For before the incarnation,
both penitential
compunction and matrimonial
generation were necessary: therefore he did not institute these two Sacraments anew, but brought to completion and confirmed in the evangelical law what had already been instituted by him and in a certain way impressed upon the dictate of nature, when he preached penance and attended the wedding and approved the law of marriage, as is gathered from various passages of the Gospel. - But before the sending of the Holy Spirit,
there was neither the full gift of the Holy Spirit for confirmation
and public confession of the name of Christ, nor the plenary anointing
of the mind for departure; therefore Christ only initiated and intimated these two Sacraments, namely confirmation and extreme unction, confirmation
by laying his hand on the little ones and by foretelling that the disciples would be baptized with the Holy Spirit; unction,
however, extreme,
by sending the disciples to heal, who anointed the sick with oil,
as is said in Mark.
In the middle
however of time
there was both regeneration
and the ordering of the Church
and spiritual nourishment:
therefore Christ instituted these three Sacraments, namely of baptism, the eucharist, and orders, both completely and clearly: first by receiving baptism, then by giving the form and making it known to the rest; orders, indeed, by first giving the power of binding and loosing the sins of the human race and the power of confecting the Sacrament of the altar; the eucharist, indeed, by comparing himself to a grain of wheat and by confecting and giving to the disciples, with the passion imminent, the Sacrament of his body and blood. - And therefore these three Sacraments ought to have been instituted by Christ distinctly and integrally and to have been prefigured in manifold ways in the old law, as the substantial Sacraments of the new testament and proper to the lawgiver, namely the incarnate Word.
Chapter V.
On the Dispensation of the Sacraments.
Concerning the dispensation
of the Sacraments, this must be held: that the power of dispensing the Sacraments regularly pertains to the human race alone. — Moreover, in the dispensing of all Sacraments, intention on the part of the one dispensing is necessary.
In some, moreover, along with intention there is necessarily required the sacerdotal or pontifical order: the pontifical,
I say, is necessary for the dispensation of confirmation
and orders; the sacerdotal,
however, for the dispensation of the Eucharist, penance,
and extreme unction. Baptism,
however, and matrimony,
although they pertain to priests, can nevertheless apart from the sacerdotal order be dispensed in fact, especially in the case of necessity.
Moreover, these things being present, the Sacraments can be dispensed by the good and the wicked, by the faithful and by heretics, within
the Church and outside
it; but within,
according to truth and unto profit; outside,
however, not unto profit, although they are dispensed according to truth.
Now the reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, inasmuch as He is God and man, instituted the Sacraments for the salvation of men and ordained, as was also fitting, that they should be dispensed to men through the ministry of men, in order to preserve the conformity of the dispenser to Christ the Savior and to the man himself who is to be saved. Since, therefore, Christ the Savior saved the human race according to what the equity of right, the dignity of order,
and the security of salvation
required — for He wrought
our salvation
in a right, ordered, and certain manner —
hence it is that according to the requirement of these three He committed the Sacraments to men to be dispensed.
First, therefore, because the rectitude of right
requires that the works of man, insofar as he is man,
not be done precipitately; and that the works of man as a minister of Christ
be in some way referred to Christ; and that the works of man as a minister of salvation
be in some way referred to salvation, either in general or in particular; and the dispensation of the Sacraments is the work of man as rational,
as a minister of Christ,
and as a minister of salvation:
hence it is that it must be done with intention:
and with an intention by which one intends to do what Christ instituted for human salvation, or at least to do what the Church does, in which the aforesaid intention is contained in general, because the Church herself, just as she received the Sacraments from Christ, so she dispenses them for the salvation of the faithful.
Again, because the order of dignity
requires that greater things be entrusted to the greater, lesser things to the lesser, and middle things to those of middle rank: and certain Sacraments especially regard the excellence of power
or dignity, such as the Sacrament of confirmation and orders: certain ones regard the want of necessity,
such as baptism and matrimony, of which one generates and the other regenerates unto due existence: and certain ones are middle,
such as the Eucharist, penance, and extreme unction: hence it is that the first,
as being supreme, cannot be dispensed except by bishops and pontiffs, as far as common law is concerned; the others,
as being lowest, can be dispensed by any orders and inferior persons whatsoever, especially in the article of necessity, which I say by reason of baptism; but the middle
ones by priests alone, who between bishops and inferior persons are established as it were in the middle.
Finally, because the security of salvation
requires that the matter be so effected that it not fall into doubt; and there is no one who is certain of the goodness and faith of the minister, and even the same person is not certain concerning himself whether he is worthy of love or of hatred:
therefore, if the Sacraments could be dispensed only by the good, no one would be certain
of the reception of the Sacrament; and so it would be necessary always to repeat them, and the malice
of one would prejudice the salvation of another; nor would there be any stability
in the grades of the hierarchy of the Church militant, which consists especially in the dispensing of the Sacraments. And therefore it was fitting that the dispensation of the Sacraments be entrusted to man not by reason of holiness,
which varies according to the will, but by reason of authority,
which always remains, as far as it is of itself; and through this it was necessary that it extend to the good and to the wicked, to those who are within,
and to those who are outside
the Church.
But because outside
the unity of faith and charity, which makes us children and members of the Church, no one can be saved: therefore, if the Sacraments are received outside
[her], they are not received unto salvation, although they are true Sacraments; but they can become useful if one returns to holy mother Church, the sole bride of Christ, whose children alone Christ the bridegroom considers worthy of eternal inheritance. Whence Augustine against the Donatists: "The Church, compared to paradise, shows us that people can indeed receive her baptism
even outside, but that no one can either obtain or retain the salvation of blessedness
outside her. For the rivers from the fountain of paradise, as Scripture testifies, also flowed abundantly outward: for they are mentioned by name, and through which lands they flow, and that they are situated outside paradise, is known to all; nor yet in Mesopotamia or in Egypt, where those rivers reached, is there the happiness of life that is spoken of in paradise. Thus it happens that, although the water
of paradise is outside paradise, blessedness
nevertheless is not found except within paradise. So therefore the baptism
of the Church can exist outside the Church, but the gift of the blessed life
is found only within the Church, which was also founded upon the rock, which received the keys of binding and loosing. This is the one Church which holds and possesses all the power of her bridegroom and Lord, through which conjugal power she can even bear children from handmaids, who, if they are not proud, will be called to the lot of inheritance; but if they are proud, they will remain outside. Therefore, rather, because we fight for the honor and unity of the Church, let us not attribute to the heretics whatever of hers we recognize among them, but let us reprove them and teach that what they have from her unity does not avail unto salvation unless they come to that same unity."
Chapter VI.
On the Repetition of the Sacraments.
Concerning the repetition
of the Sacraments, this must be held: that although it is common to all Sacraments not to be repeated upon the same person and matter and from the same cause, lest insult be done to the Sacrament; nevertheless there are specifically three Sacraments that are in no way to be repeated, namely baptism, confirmation,
and orders.
For in these three a threefold interior character is imprinted, which is not destroyed; among which the baptismal character holds the foundation, nor can the others be imprinted unless that one is first imprinted.
Whence if anyone is ordained without having been baptized, nothing whatsoever is effected, but the whole must be done anew, because "that is not understood to be repeated which is established not to have been done."
Now the reason for understanding the foregoing is this: because our restorative principle, namely the incarnate Word, although by reason of His supreme power and wisdom and goodness He does nothing inefficaciously,
nothing unfittingly,
nothing unfruitfully:
nevertheless He must observe this most especially in His noblest works, of which kind are those through which the human race is restored. Since therefore the Sacraments belong to the genus of such divine works: hence it is that insult is in a certain way done to them when they are repeated upon the same matter and person and from the same cause: because from this it is shown that those previously administered were inefficacious, unfitting,
and unfruitful,
contrary to what the power, wisdom, and supreme goodness of the restorative principle itself required, which always assists in working in those Sacraments and through them.
Furthermore, since among these restorative Sacraments, in which there is generally the efficacy of divine power for the restoration of the human race, certain ones were introduced only for the remedies of diseases:
but certain others not only for this, but for establishing, distinguishing, and ordering the hierarchical grades in the Church:
and diseases
can be varied, expelled, and introduced again, but the grades
of the Church must be firm, solid, and unshaken: hence it is that the Sacraments which regard repeatable diseases
have passing effects, and consequently are also repeatable by reason of a new cause. But those Sacraments which regard the hierarchical grades
and the determinate states of the faith must necessarily, besides their remedial effects, confer certain permanent effects for the fixed and stable distinction of the grades and states of the Church. And since this cannot be accomplished through natural endowments or through gratuitous gifts that produce grace: it is necessary that it be accomplished through certain signs impressed upon an incorruptible substance, namely the incorruptible soul, by an incorruptible principle, according to conformity with the incorruptible, indelibly and freely, which are called characters:
which, since they are never destroyed, therefore neither can they be repeated, nor those Sacraments in which such characters are imprinted.
Finally, since there is a threefold status of faith, according to which distinction is to be made among the Christian people, namely in the ranks of the ecclesiastical hierarchy, that is, the status of faith begotten, strengthened,
and multiplied;
according to the first, the distinction of the faithful from unbelievers is made; through the second, the distinction of the strong from the weak and feeble is made; according to the third, the distinction of clerics from the laity is made: hence it is that those Sacraments which regard the aforesaid threefold status of faith imprint characters, by which, being indelibly impressed, they always distinguish, and on this account can never be repeated. Since therefore baptism
regards the status of faith begotten,
in which the people of God are distinguished from unbelievers, as the Israelites from the Egyptians; and confirmation
regards the status of faith strengthened,
in which the strong people are distinguished from the weak, as fighters from those who are not fit for battle; and orders
regards the status of faith multiplied,
in which the clergy are distinguished from the laity, as the Levites from the other tribes: hence it is that characters are imprinted in these three Sacraments alone.
But since the distinction of the people from the non-people is first and fundamental: hence it is that the baptismal character is the foundation of all other characters; and therefore, if that is not laid as a foundation, nothing can be built upon it; and on this account it must be conferred anew. But if that is laid as a foundation, the others can be imprinted and are never to be repeated further: nor are the three aforesaid Sacraments which imprint these characters repeated for any reason, and a grave penalty ought to be imposed on those who in fact repeat them, on account of the affront to the divine Sacrament: although the other four can be repeated for diverse reasons without affront to themselves.
Chapter VII.
On the constitution and integrity of baptism.
Now in the seventh place it remains to consider the integrity of each Sacrament; and since these are sevenfold in number, we must first speak of the integrity of baptism, which is the door of the other Sacraments.
Concerning the integrity therefore of the Sacrament of baptism, this is to be held: that in order for someone to be baptized truly and fully, there is required the expression of the vocal form instituted by the Lord, which is this: I baptize you in the name of the Father and of the Son and of the Holy Spirit, Amen: without omission of any word and without insertion of any word, without transposition of the aforesaid order and without alteration of the prescribed name.
There is also required immersion or washing with the element of water over the whole body, or at least over its nobler part, such that the expression and the immersion are performed by one and the same person and at the same time.
When these concur, if there is no pretense in the one being baptized, there is given to him grace that regenerates, rectifies, and purifies from all fault.
That this may be done more efficaciously, catechism and exorcism are set forth beforehand as preparatory, both in infants and in adults: yet in such a way that in adults one's own faith is required, but in infants the faith of another suffices.
Now the reason for understanding the aforesaid is this: since our restorative principle, namely the incarnate Word, as the most perfect and most sufficient principle, has to restore the human race through the medicines of the Sacraments, in such a way that nothing in them is superfluous, nothing disordered, and nothing diminished; so He had to dispose that the Sacrament of baptism and the others be made whole according to what was required by His power, our salvation, and also our disease.
Since therefore the power
that restores us is the power of the whole Trinity,
which holy mother Church believes in the mind, confesses in word, and professes in sign, under the distinction and property, order and natural origin of the three persons: it is also the power of the passion of Christ,
who died and was buried and rose again on the third day:
hence it is that for the expression of these things in the Sacrament which is the first of all Sacraments, and in which this power operates firstly and principally, there ought to be an expression of the Trinity
in a distinct, proper, and ordered naming, as regards the common form, although in the time of the primitive Church it could be done in the name of Christ,
in which the understanding of the Trinity is enclosed. There ought also to be a proper and ordered pronouncing of the baptizing
word with a triple immersion for the expression of the death of Christ and his burial and resurrection accomplished after three days, as regards congruity.
And because both powers operate simultaneously and in the one Christ the Savior, both of these ought to be done by one and the same person simultaneously and at the same time, for the sake of preserving unity in the Sacrament and signifying unity in our Mediator.
Again, since our salvation
required to be begun through regeneration or renewal in the being
of grace conferring spiritual being,
by cleansing uncleanness,
driving out darkness,
and cooling concupiscence,
which universally weakens every human being descending seminally from Adam: hence it is that the first Sacrament, which is regenerative, ought to be performed in an element that would have conformity through natural representation to the threefold effect aforesaid of the grace that begins our salvation. Since therefore water by its purity cleanses,
by its transparency is a conveyor of light,
by its coldness cools,
and is the most common of all liquids to all people: hence it is that the Sacrament of our regeneration ought to be accomplished in the element of water without distinction,
because "all water is the same in species as every other water," and also lest anyone on account of a lack of the element should be able to incur danger to salvation.
Finally, since our disease, against which baptism is principally directed, is original sin, which deprives the soul of the life of grace and of the rectifying capacity of all the virtues and in a certain way renders it prone to every kind of fault, and is transmitted from another and "makes the infant inclined to concupiscence and the adult actually concupiscent," and also reduces one to diabolical servitude and to the power of the prince of darkness: hence it is that, in order that through this Sacrament a sufficient medicinal remedy may be applied by way of contrariety, it is fitting that there be given in it a grace that regenerates against the privation of the gratuitous life, a grace that rectifies in sevenfold virtue against the privation of the capacitating virtue, a grace that purifies from all fault against the proneness to every vicious disorder. And since original sin is contracted from another and makes the infant inclined to concupiscence and the adult actually concupiscent, one's own faith and repentance are necessary for the adult, but for the infant the faith of another suffices, namely that which is in the universal Church. But since baptism ought to rescue from the servitude of the devil and from the power of the prince of darkness infants as well as adults, hence it is that both must be exorcized for the expulsion of the opposing power, and both must also be catechized: adults, so that, with the darkness of error expelled, they may be formed in the faith; infants, however, so that the sponsors may know what they ought to teach them, lest through human deficiency the Sacrament of baptism be hindered from achieving its end.
Chapter VIII.
On the integrity of confirmation.
Concerning the Sacrament of confirmation, this is to be held: that for its integrity there is required a vocal form, which according to the more common usage is this: I sign you with the sign of the cross, I confirm you with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit. Amen.
There is also required chrism, which is made from olive oil and balsam, from which when through the hand of a bishop the sign of the cross is impressed upon the forehead under the aforesaid form of the words of confirmation, the Sacrament is received: through which a person is confirmed as a champion for boldly and publicly confessing the name of Christ.
Now the reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, just as it was eternally conceived in the heart of the Father and temporally appeared to man sensibly in the flesh, so it restores no one unless he both conceives it by believing in his heart and brings forth outwardly what is believed by confessing with due confession; of this kind is truthful confession full of truth, which is not only speculative truth but also practical. This moreover is that in which there is not only "an adequation of intellect, speech, and thing," but also that in which the whole person is conformed to truth according to the understanding of reason, according to the delight of the will, and according to the adherence of virtue, so that it may be with the whole heart, the whole soul, and the whole mind, and may be from a pure heart, a good conscience, and an unfeigned faith: and such is a confession that is whole, pleasing, and intrepid: so that it may be whole by reason of Him of whom it is; pleasing by reason of Him before whom it is made; intrepid by reason of him by whom that confession must be made. Since therefore the fainthearted person is not fit for this unless he is confirmed by the hand of grace from above, therefore for this purpose the Sacrament of confirmation was divinely instituted as immediately following baptism.
Since indeed "the end imposes necessity upon those things which are ordered to the end," therefore this Sacrament ought to be made whole according to the requirements of the aforesaid confession and its conditions, namely the three aforementioned. First therefore, since this confession ought to be whole: and the wholeness of confession does not exist unless one confesses Christ as true man crucified for humanity, and the same as the true Son of God incarnate, in the Trinity coequal in all things with the Father and the Holy Spirit: hence it is that in the vocal form there is expressed not only the act of confirming, but also the sign of the cross itself and the name of the most blessed Trinity.
Furthermore, since confession ought to be pleasing
by reason of him before whom it is made, and it must be made before God and men; and it cannot please God unless there be present the light of understanding
and the brilliance of conscience,
nor one's neighbor, unless there be present the fragrance of good reputation
and of an upright life:
therefore, to signify these things, there is mixed into the exterior element oil
of olives, which is bright, and balsam,
which is fragrant: so that by this it may be signified that the confession, to which this Sacrament orders and disposes, ought to have joined to it the brilliance
of conscience and understanding together with the sweet fragrance
of both life and reputation, lest there be any contrariety between the tongue and the conscience, or between the tongue and reputation, on account of which such a confession would not be accepted by man nor approved by Christ.
Finally, since such a confession ought to be intrepid,
so that one does not on account of either shame or fear fail to speak the truth, nor in time of persecution should one dread or blush to publicly confess the ignominious death of Christ on the cross, especially shrinking from incurring a similar punishment and ignominy of suffering: and this kind of fear and shame appears most of all in the face and especially in the forehead: therefore, to drive away all shame and dread, both the hand of authority
is imposed, which confirms, and the cross
is imprinted on the forehead, so that one may not blush to confess it publicly nor dread, for the confession of Christ's name, to sustain whatever punishment or ignominy may be necessary, as a true champion anointed for battle and as a valiant soldier, bearing on his forehead the sign of his king and the triumphal banner of his cross, with which he may be prepared to penetrate the enemy's ranks without fear. For the glory of the cross cannot be freely preached if the punishment and ignominy of the cross is dreaded, according to what Saint Andrew said: "If I dreaded the ignominy of the cross, I would not preach the glory of the cross."
Chapter IX.
On the integrity of the Eucharist.
Concerning the Sacrament of the Eucharist, this must be held: that in this Sacrament the true body and true blood of Christ is not only signified, but also truly contained under a twofold species, namely of bread and wine, as under one, not under a twofold Sacrament: and this is after the priestly consecration, which takes place in the utterance of the vocal form instituted by the Lord; over the bread, namely: This is my body; and over the wine: This is the chalice of my blood. When these words are uttered by a priest with the intention of confecting, each element is transubstantiated according to substance into the body and blood of Jesus Christ; the sensible species remaining, in each of which is contained totally, not circumscriptively, but sacramentally, the whole Christ.
In which species he is also set before us as food, which whoever receives worthily, not only sacramentally, but also eating spiritually through faith and charity, is more fully incorporated into the mystical body of Christ and is in himself refreshed and purified; but whoever approaches unworthily eats and drinks judgment to himself, not discerning the most holy body of Christ.
Now the reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, is both most sufficient in power and most wise in understanding; therefore it has conferred Sacraments upon us in the way that its wisdom and sufficiency require.
And because it is most sufficient, therefore in bestowing the remedies of diseases and the charisms of graces it instituted not only the Sacrament which would generate us in the being of grace, as baptism, and which would augment and strengthen those generated, as confirmation, but also that which would nourish those generated and augmented, as the Sacrament of the Eucharist; on account of which these three Sacraments are given to all who come to the faith. Since therefore our nourishment with regard to the gratuitous being is attended to in each one of the faithful through the preservation of devotion to God, love toward neighbor, and delight within oneself; and devotion to God is exercised through the offering of sacrifice, love toward neighbor through the communion of one Sacrament, and delight within oneself through the refreshment of viaticum: hence it is that our restorative principle gave this Sacrament of the Eucharist as a sacrifice of offering and a Sacrament of communion and a viaticum of refreshment.
But because our restorative principle is not only most sufficient, but also most wise, whose nature it is to do all things in an ordered manner: therefore it so gave and disposed that sacrifice, Sacrament, and viaticum should be exhibited to us, according as befits the time of revealed grace, the state of the wayfarer, and our capacity.
First, therefore, since the time of revealed grace
requires that there no longer be offered any offering
whatsoever, but one that is pure, pleasing,
and complete; and no other offering is such except that which was offered on the cross, namely the body and blood of Christ: hence it is that this Sacrament must necessarily contain the body of Christ not merely figuratively, but also truly, as the offering
owed to this time.
Similarly, because it accords with the time of grace
that the Sacrament
of communion and love should not merely signify communion and love, but also inflame unto the same, so that "it may effect what it figures"; and because that which most inflames us to mutual love and most unites the members is the unity of the Head, from whom through the diffusive, unitive, and transformative power of love mutual love flows into us: hence it is that in this Sacrament is contained the true body of Christ and immaculate flesh, as diffusing itself to us and uniting us to one another and transforming us into itself through the most ardent charity, by which he gave himself to us and offered himself for us and restored himself to us and remains with us even unto the end of the world.
In this manner also, the nourishment
befitting the state of grace
is a nourishment that is spiritual, common,
and salutary.
Now the nourishment of the spirit is the word of life, and accordingly the spiritual nourishment of the spirit in the flesh
is the Word incarnate, or the flesh of the Word, which is a food that is common
and salutary,
because, although it is one, all are nevertheless saved through it. Since therefore there is no other food that is spiritual, common,
and salvific
except the true body of Christ itself: hence it is that it must necessarily be truly contained in this Sacrament, this being required by the perfection of the propitiatory sacrifice,
the unitive Sacrament,
and the restorative viaticum,
which ought to exist in the time of the new testament and of revealed grace and of the truth of Christ.
Again, because it does not befit the state of wayfaring
to see Christ openly, on account of the veil of enigma and on account of the merit of faith; nor is it fitting to handle Christ's flesh with the teeth, both on account of the horror of rawness and the immortality of his body: therefore it was necessary that the body and blood of Christ be given veiled under most sacred symbols and fitting and expressive likenesses. And since nothing is more suited to nourishment
than the food of bread and the drink of wine; nothing also is more suited to signifying
the unity of the true and mystical body of Christ than bread made from the purest grains and wine pressed from the purest grapes gathered into one: therefore under these species rather than under others ought this Sacrament to be administered. And because Christ was to be present under those species not according to a change made in himself,
but rather in them:
therefore upon the utterance of the twofold word aforesaid, in which the existence of Christ under those species is intimated, a conversion of each substance into the body and blood takes place, with only the accidents remaining as signs both containing and expressing his body.
But because the blessed and glorious body of Christ cannot be divided into its parts nor separated from the soul nor from the supreme Divinity; therefore under each species there is one Christ, whole and undivided, namely body and soul and God: and thereby in both there is one and most simple Sacrament containing the whole Christ. And since any part of the species signifies the body of Christ: hence it is that the whole is so present in the whole species that it is in any part of it, whether it be intact or divided: and thereby it is not there as circumscribed, as occupying a place, as having position, as perceptible by any bodily and human sense, but hidden from every sense, so that faith may have its place and merit. For which reason also, lest it be detected, those accidents have every operation which they had before, although they exist without a subject, so long as they contain within themselves the body of Christ: which indeed is the case so long as they endure in their natural properties and are fit for nourishing.
Lastly, since our capacity
to receive Christ efficaciously is not in the flesh, but in the spirit, not in the belly, but in the mind: and the mind does not attain Christ except through knowledge and love, through faith and charity, such that faith illuminates unto meditation, and charity enkindles unto devotion: therefore, in order that one may approach worthily, it is necessary that one eat spiritually,
so that through the meditation of faith one may chew, and through the devotion of love one may receive: through which one does not transform Christ into oneself, but rather one is transferred into His mystical body. - On account of which it is manifestly gathered that he who approaches tepidly, without devotion, and without consideration eats and drinks judgment to himself, because he does insult to so great a Sacrament. And therefore the counsel is for those who feel themselves less clean in mind or in flesh, or even without devotion, that they defer until, prepared for the eating of the true Lamb, they approach clean, devout, and circumspect.
On account of which also this Sacrament is commanded to be celebrated with the greatest solemnity, both as regards place
and also as regards time
and as regards words
and prayers
and as regards vestments
in the celebration of Masses; so that both the priests themselves who confect and also those who receive may perceive the gift of grace, through which they may be purged, illuminated, perfected, restored, vivified, and most ardently transferred into Christ Himself through ecstatic love.
Chapter X.
On the integrity of penance.
Concerning the Sacrament of penance,
this must be held: that it is the "second plank after shipwreck," to which one who has suffered shipwreck through mortal sin can have recourse, so long as one is in the state of the present life, whenever and as often as one wills to implore the divine clemency. - Its integral parts are contrition
in the soul, confession
in word, and satisfaction
in deed. From these penance is made integral when the sinner both abandons in deed and accuses in word and detests in soul every mortal fault committed, proposing never to repeat the sin.
When these duly concur together with the absolution given by him in whom there is order, the key, and jurisdiction, a person is absolved from sin and reunited to the Church and reconciled to Christ through the mediation of the sacerdotal key; by whose judgment not only absolution
is to be given, but also excommunication and relaxation,
which properly belongs to the bishop as the spouse of the Church.
The reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, by the very fact that it is the Word, is the font of truth
and wisdom;
by the very fact that it is incarnate, is the font of mercy
and indulgence;
therefore it ought to restore the human race through the medicines of the Sacraments, and especially against the chief disease, which is mortal sin, in accordance with what befits a merciful pontiff,
a skilled physician,
and a just judge;
so that in our healing there may appear the incarnate Word's supreme clemency,
supreme prudence,
and supreme justice.
First, therefore, since in our healing from mortal fault through penance there ought to appear the supreme clemency
of Christ himself, the most merciful Pontiff,
and the supreme clemency of the Pontiff surpasses all human sins, of whatever kind and however great they may be and however often they may have been committed: hence it belongs to the most clement Pontiff to receive sinners unto pardon, not once nor twice, but as often as they shall have humbly implored the clemency of God. And because divine clemency is then truly and humbly implored when the lamentation of penance intervenes, and a person can turn himself to this so long as he is in the state of the present life, because he is capable of turning to good and to evil: hence it is that however greatly, whenever, and however often a sinner may have sinned, he can have refuge in the Sacrament of penance, through which there may be made for him the remission of sins.
Again, because in our healing there ought to be manifested the supreme prudence of Christ himself, the most skilled physician, and the prudence of a physician lies in applying contrary remedies, by which not only is the disease removed, but its cause is also cut off; since sin is committed against God by delight, consent, and perpetration, namely by heart, mouth, and deed: hence it is that the most prudent Physician ordained that against the disorder of the sinner according to the threefold power, namely the affective, the interpretive, and the operative, which comes about through the hidden complacency of delight, there should be a reformation of the penitent according to the aforesaid threefold power through a penance of sorrow conceived in the heart through compunction, expressed by the mouth through confession, consummated in deed through satisfaction. And because all mortal sins turn one away from the one God and are opposed to the one grace and pervert the one principal rectitude of man: hence it is that, in order for the medicine of penance to be sufficiently integrated from its parts, it is necessary that penance be had for all sins, both with respect to the past through displeasure at what has been committed, and with respect to the present through cessation from committing sins, and with respect to the future through the purpose of never relapsing either into the same or into another kind of sin; so that by thus totally withdrawing from fault through penance, divine grace may be received, through which pardon for all sins may be obtained.
Lastly, because in our healing there ought to be manifested the right justice of Christ himself as judge; and it is not for him to judge in his own person before the last and final judgment: therefore he had to appoint judges for particular judgments before the end. And because these judges between God who is offended and man who offends are, as it were, intermediaries, as those close to Christ and set over the people: but those are especially close and familiar to the Lord by reason of their office who are especially consecrated to his ministry, namely priests: therefore to all those established in the sacerdotal order, and to them alone, is given the power of the twofold key, namely the key of knowledge for discerning, and the key which is the power of binding and loosing, for judging and bestowing the benefit of absolution.
Because indeed, in order to avoid confusion, not just anyone is set over anyone else in the Church Militant, since the ecclesiastical hierarchy itself ought to be ordered according to judicial power: therefore this power of binding
and loosing
was granted first to one
first and supreme priest, upon whom universal power was conferred as upon the supreme head; and then according to particular Churches it is divided into parts, such that it descends first to bishops and then to priests from one head. Therefore, although every priest has the order and the key, nevertheless the use of the key extends only to those who are ordinarily subject to him, unless it is committed to him by one who has ordinary jurisdiction. Since indeed that jurisdiction resides principally in the supreme head, and then in the bishop, and lastly in the parish priest, it can indeed be committed to another by any of these—sufficiently indeed by the lowest, more fully by the middle, and most of all by the supreme.
And because in the Supreme Pontiff and also in the bishops there is jurisdiction of this kind not only for judging between God and man in secret, but also for judging between man and man in the open, as in those to whom the governance and custody of the Church has been committed, just as a bride is entrusted to her bridegroom: hence it is that prelates have a sword, by which they can strike for the defense of right in excommunication,
and the power of dispensing
from the treasuries of the merits of the Church, which they have stored up and entrusted both from the Head and from the members, and this in relaxation;
so that thus as true judges of God they may possess the integral power of binding and loosing, by which they may strike the impenitent and restrain the rebellious, and nonetheless absolve and reconcile to God and to holy Mother Church those who are truly penitent.
Chapter XI.
On the integrity of extreme unction.
Concerning the Sacrament of extreme unction, this must be held in summary: that it is the Sacrament of those departing from this life, preparing and disposing them for perfect health; it avails also for the removal of venial sins and for the recovery of present health, if it be expedient for the sick person.
For the integrity of this Sacrament there is required simple but consecrated oil, the vocal expression of prayers, and the anointing of the sick person on seven determinate parts, namely on the eyes, ears, nostrils, lips, hands, feet, and loins. — Nor ought this Sacrament to be given except to adults who request it, when the danger of death is imminent, and this by the hand and ministry of a priest.
From which it is gathered that between this Sacrament and confirmation there is a sevenfold difference, namely in efficacy, matter, form, recipient, giver, place, and time.
The reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, restores us insofar as He is the mediator of God and men, the man Christ Jesus: and insofar as He is Jesus, He has the power to save; but insofar as He is Christ, the Anointed, He has the power to channel the grace of anointing to others: hence it belongs to Him in His Sacraments to bestow upon His members a saving anointing. Since, moreover, the soul, in order to be perfectly healed, needs a threefold kind of health, namely for the vigor of action, for the sweetness of contemplation, and for the happiness of comprehension: and the first belongs to those entering into the battle line of the Church, the second to those presiding in the same, whose office it is to instruct others, and the third to those departing from the same through death: hence it is that the Lord instituted not only a sacramental anointing in confirmation, but also a middle one in the pontifical order and a last one, when the danger of death is imminent.
Since therefore "the end imposes necessity upon those things which are ordered to the end"; hence it is that according to the requirement of this end, this Sacrament ought to operate, and ought also to be constituted, received, and dispensed. — First, therefore, because the operation of this Sacrament ought to be regulated by its end: and its end is that it was introduced for attaining the salvation of perpetual happiness more easily and readily; and this is accomplished through devotion lifting upward and through the unburdening from venial faults and other consequences which press downward: hence it is that this Sacrament has efficacy both for arousing devotion and for remitting venial sins and for more easily removing the dross of sins. And because for many of the sick it is still expedient to live for the accumulation of their merits: hence it is that this Sacrament, both by invigorating the soul in good and by unburdening it from evil, frequently also alleviates from disease. And this is what blessed James says, that the prayer of faith shall save the sick person, and if he be in sins, they shall be forgiven him.
Again, because the institution
of this Sacrament must be according to the exigency of its end; and this end is the acquisition of spiritual salvation through the remission of sins; and this salvation regards the health and purity of the interior conscience, according to which that heavenly Judge judges: hence it is that in this Sacrament there must be simple
and consecrated oil,
because it designates sanctity and purity in the dwelling-place of conscience.
But because mortal man does not have power over that salvation: hence it is that the prayer
and vocal form
is expressed through a deprecatory word for obtaining the gift of grace. - And since the soul contracts spiritual infirmities in the body according to the four governing powers of the body itself, namely the sensitive, interpretive, generative,
and locomotive;
hence it is that the members serving these powers are to be anointed. Since therefore there are five members serving the five senses, namely the eyes
for sight, the ears
for hearing, the nostrils
for smell, the hands
for touch, and the mouth
for taste and also for another power, namely the interpretive, and the feet
serve locomotion, and the loins
serve generation - because it is unworthy and shameful for the genitals to be touched and even named - hence it is that the anointing must be performed in the seven aforementioned places, so that man may be disposed through this Sacrament to the fullness of health through the deletion of all venial sin.
Finally, because the reception
of this Sacrament depends on its end: and the end is a swifter passage to heaven through the laying aside of the burden
of venial sins and the turning
of the mind to God: therefore it ought not to be given except to adults,
who sin venially: nor to any except those who ask,
who are raised upward by devotion; nor to any except those placed in danger
and as it were in passage to another state.
And because this Sacrament belongs to those in peril:
and yet it has sacred matter, namely consecrated oil: hence it is that to avoid danger
it must commonly be entrusted to priests, and on account of the consecration
of the oil it is not to be handled except by consecrated hands.
From the variation of end in confirmation
and extreme unction,
therefore, there arises a diversity in efficacy,
in matter
and in form,
in place
and in time,
in the recipient
and in the one administering:
in efficacy,
because that Sacrament disposes one to struggle more effectively, this one to fly forth more swiftly: in matter,
because that one consists in oil mixed with balsam, but this one in pure oil: in form,
because that one is in the indicative mode, but this one in the deprecatory mode: in place,
because that one is on the forehead, but this one on multiple parts: in time,
because that one is in health, but this one in sickness; in the recipient, because that one is given not only to adults but also to children, but this one only to adults: in the one giving,
because that one is given by bishops, but this one by any priests whatsoever. And all this diversity proceeds from the end, because, as has been made clear, diversity in proximate ends introduces diversity in those things which are finally ordered to those ends.
Chapter XII.
On the integrity of order.
Concerning the Sacrament of order, these things must be held in summary: that "order is a certain seal by which spiritual power is conferred upon the one ordained." — Although order is one
of the seven Sacraments, nevertheless the grade of order is sevenfold. The first is in porters,
the second in lectors,
the third in exorcists,
the fourth in acolytes,
the fifth in subdeacons,
the sixth in deacons,
the seventh in priests.
Beneath these, as by way of a certain preparation, is placed the clerical tonsure
and also the psalmistrate:
while by way of completion, above them is placed the episcopate, the patriarchate,
and also the papacy:
from which orders flow and ought to be dispensed under fitting signs, both on the part of sight and on the part of hearing, with due solemnity nonetheless observed with respect to time, place, office,
and person.
The reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, since as God and man He instituted the remedies of the Sacraments for the salvation of men in an orderly, discerning,
and authoritative manner
according to the demand of His goodness, wisdom, and power: hence it is that He committed the remedies of the Sacraments to men to be dispensed not in just any manner whatsoever, but in that manner which order, discernment,
and authority
required. It was therefore necessary that certain persons be distinguished and set apart for carrying out this office, to whom such power would be committed by ordinary right.
And because such distinction ought not to be made except through sacred signs, of which kind are the Sacraments: hence it is that there ought to be some Sacrament which would be a sacred seal that is ordering, distinguishing,
and empowering
for the dispensing of the other Sacraments in a distinguishing, authoritative,
and orderly
manner. And therefore order is defined as "a certain seal in which spiritual power is conferred upon the one ordained"; so that at once in its definition the three aforesaid are enclosed, from which can be gathered in summary what things are required for the integrity of order.
First, therefore, since order is a seal that distinguishes
and separates from all the people, so that one may be totally devoted to divine worship: therefore the orders are preceded by a certain distinction
in the tonsure
and crown,
by which is understood the cutting away
of temporal desires and the elevation of the mind to eternal things, so that the cleric may be shown to be wholly appointed to divine worship; and therefore he says at the reception of the crown: The Lord is the portion of my inheritance,
etc. — And because such a one ought to be instructed in the divine praises, which chiefly consist in the Psalms: therefore the psalmistrate,
as a preamble, precedes the other orders, which nevertheless Isidore in a broad sense numbered among the orders.
Second, because order is an ordering sign and is in itself also ordered, and order consists in the disparity and complete distinction of grades according as the sevenfold grace requires, for the dispensation of which the Sacrament of order is principally ordained: hence it is that there are seven orders arranged by degrees up to the priesthood, in which is the standing of the orders, because it belongs to the priesthood to consecrate the Sacrament of the body of Christ, in which is the fullness of all graces; whence the other six are as it were subordinate and like certain steps by which one ascends to the throne of Solomon; and they are six on account of the perfection of the number, because six is the first perfect number, and because the perfection and sufficiency of the office of ministering so requires. For it is necessary that some minister as if from a more remote position, some from a nearer, and some from the nearest, so that nothing is lacking in the ordered ministry. And because each of these ministries is doubled according to the act of purging and illuminating, hence it is that there are six ministerial orders and a seventh, the most perfect of all, in which the Sacrament of the altar is confected, which is consummated in one order as in the ultimate and complete terminus.
Lastly, because order is a sign pertaining to power, not only with respect to dispensing other Sacraments, but also with respect to itself; and power over power is excellent power: therefore to it belongs not only simple power, such as exists in simple order, but also eminence of power, such as exists in those whose role it is to dispense orders in the ordinary way. And because excellence, the more it descends, the more it spreads out, and the more it ascends, the more it is united: hence it is that there are many bishops, fewer archbishops, very few patriarchs, and one father of fathers, who is deservedly called the Pope, as the one, first, and supreme spiritual father of all fathers, indeed of all the faithful, and the chief hierarch, the sole spouse, the undivided head, the Supreme Pontiff, the Vicar of Christ, the fount, origin, and rule of all ecclesiastical principalities; from whom, as from the highest, ordered power is derived even to the lowest members of the Church, according as the preeminent dignity in the ecclesiastical hierarchy requires.
And because this dignity especially remains in order, therefore this Sacrament ought not to be dispensed except with great discretion and solemnity, and therefore not by just anyone nor to just anyone nor in any place whatsoever nor at any time whatsoever; but these orders ought to be dispensed to persons who are learned, upright, and free from all irregularities, with fasting stomach, in a sacred place, at the time of Mass, and at the times established by ecclesiastical law, and this by bishops, to whom on account of their eminence is reserved the dispensation of orders, confirmation by the imposition of hands, the consecration of nuns and abbots, and the dedication of churches; which, on account of their solemnity, ought not to be dispensed except by those who have preeminence of power.
Chapter XIII.
On the integrity of matrimony.
Concerning the Sacrament of matrimony,
this must be held in summary: that "matrimony is the legitimate union of man and woman, retaining an undivided manner of life." This union, moreover, existed not only after sin, but even before sin; but previously the Sacrament of marriage was instituted as a duty,
whereas now it exists not only as a duty,
but also as a remedy
against the disease of concupiscence; previously it signified the union of God and the soul, but now beyond this it signifies the union of Christ and the Church and of the two natures in the unity of the Person. - This union, moreover, is brought into
existence through the free consent of wills on the part of each person, expressed outwardly in some sensible sign, but it is consummated
in carnal union. For through words concerning the future, matrimony is said to be initiated; through words concerning the present it is ratified;
but through carnal union it is consummated.
Of this Sacrament there are three goods,
"namely fidelity, offspring, and the Sacrament"; and twelve impediments, which impede marriage from being contracted and dissolve one already contracted, which are contained in these verses:
Error, condition, vow, consanguinity, crime, disparity of worship, force, holy orders, prior bond, public propriety; if you are related by affinity, if perchance you are unable to consummate: these forbid unions to be joined, and dissolve those already united.
Now the reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, by the very fact that it is the Word of God,
is the fountain of wisdom on high; by the very fact that it is incarnate,
it is the fountain of mercy
on earth: and therefore, by the very fact that it is the uncreated Word,
it is the formative principle
of the human race from the highest wisdom; by the very fact that it is incarnate, it is its reformative principle
from the highest mercy.
For it restores the human race through mercy because it first made it restorable through wisdom, which according to its supreme order required that it make the human race able to stand,
able to fall,
and also able to be restored,
as was shown in the preceding. Since therefore the Word of God in its wisdom made man, as was fitting, able to stand, to fall,
and to rise again:
hence it is that it ordained the human race to be propagated in such a way that from the very mode of propagation it would have that which would lead it by the hand to standing;
it would also have that which would lead it by the hand to remedy,
just as also in that propagation there is something through sin, namely concupiscence, which transmits the disease. And because the standing
of man was from the conjunction of his soul to God through unitive love in a most chaste, singular, and undivided manner, the remedy
came from the conjunction of the divine nature and the human in the unity of hypostasis and person—a unity, I say, introduced by divine grace as singular
and undivided:
hence it is that God from the beginning instituted that propagation should take place through a conjunction of male and female that is undivided
and singular,
which would signify before
sin the conjunction of God and the soul, or of God and the subcelestial hierarchy, but after
sin the conjunction of God and human nature, or of Christ and the Church; and therefore in both cases it is a Sacrament,
namely before and after,
although in different ways, with respect to signification
and use.
For since it was a Sacrament before the disease supervened, the concupiscence which supervened through sin is rather to be excused through matrimony than it is able to vitiate it: because the disease does not corrupt the medicine, but the medicine has the power to cure the disease.
From which it manifestly appears what matrimony is,
and how it was divinely introduced
into being.
Again, because each of the aforesaid spiritual unions signified in the Sacrament of matrimony is a union of one as agent
and infuser, and of the other as patient
and receiver; and this by the bond of love, which proceeds from pure will:
hence it is that matrimony must be a joining of two persons, differing according to the relation of agent and patient, namely of the male sex and the female, and this from the pure consent of the will.
- And because the will does not appear outwardly except through signs expressing it: hence it is necessary that mutual consent be outwardly expressed.
- But because consent regarding the future
is not properly consent, but a promise thereof; and consent before commingling does not make a full union, because they are not yet one flesh:
hence it is that by words regarding the future, matrimony is said to be initiated,
by words regarding the present confirmed,
but in carnal union consummated,
because then they are one flesh
and become one body:
and through this it fully signifies that union which is between us and Christ. For then the body of one is fully transferred to the body of the other according to the power of one's spouse for the procreation of offspring.
And therefore there are three goods
of matrimony itself, namely the Sacramental good on account of the indissoluble bond, fidelity
on account of the payment of the debt, and offspring
as the consequent effect of both.
Finally, because the said matrimonial union must proceed from free consent toward the joining of distinct persons into one law of matrimony: and this can be impeded in twelve ways: hence there are twelve impediments to matrimony, which is evident as follows.
For matrimonial consent requires freedom in the consent, freedom in the one consenting,
and fitness for the union.
But freedom in the consent
is taken away by two things according to the two parts of the involuntary, namely by ignorance
and by violence.
And thus there are two impediments, namely error
and violence.
But freedom
in the one consenting
is taken away by the fact that one is bound to another, and this either to God
or to a human being.
If to God,
this is either through an express vow,
or through something that has a vow annexed to it.
The first is in the vow,
the second in holy orders.
But if [the impediment pertains] to a person,
this is in two ways: either through a bond existing,
or through one preceding.
The first is in the bond
by which one is bound to a wife; the second is in crime,
when an adulterer or adulteress has plotted the death of a spouse, or, while the spouse was still living, gave a pledge to contract marriage. And thus there are four impediments, namely vow, holy orders, bond,
and crime. — Suitability,
however, for union
is a fitting distance of persons, which is removed by excessive proximity
or by excessive remoteness.
But excessive proximity
comes through generation,
or through something similar to generation,
such as legal
and spiritual kinship:
or it comes through the commingling of the sexes,
or through the contracting of espousals.
And thus there are three impediments, namely kinship, affinity,
and the propriety of public justice.
But excessive distance
is considered either with respect to those things which pertain to nature,
as when they cannot commingle carnally; or with respect to those things which pertain to fortune,
which are not in our power, as is evident when one is a slave and the other free; or with respect to those things which pertain to the Christian religion,
as when one is baptized and the other is not at all. And thus there are three impediments, namely impotence of coition, error of condition,
and disparity of religion.
And accordingly there are in all twelve impediments, which, at the dictation of the Holy Spirit, have been introduced in the Church, to which, although all the Sacraments have been entrusted, the Sacrament of matrimony has been especially entrusted for regulation on account of the varieties
that can arise concerning this Sacrament, and on account of the disease
annexed to it, which is most infectious and least observant of measure: and therefore it belongs to the Church herself to limit the degrees of kinship,
as she sees expedient for the time, and to judge persons legitimate
or illegitimate,
and to grant divorces.
But she neither ought nor is able to annul a marriage that has been legitimately contracted, because those whom God has joined together no man, however great his power, can separate, since all remain to be judged by the judgment of God himself.