What Is a Sacrament?

What Is a Sacrament? — St. Thomas Aquinas asks: Whether a sacrament is a kind of sign?; Whether every sign of a holy thing is a sacrament?; Whether a sacrament is a sign of one thing only?; Whether a sacrament is always something sensible?; Whether determinate things are required for a sacrament?; Whether words are required for the signification of the sacraments?; Whether determinate words are required in the sacraments?; Whether it is lawful to add anything to the words in which the sacramental form consists?.

After considering those things that concern the mystery of the incarnate Word, we must consider the sacraments of the Church which derive their efficacy from the Word incarnate Himself. First we shall consider the sacraments in general; secondly, we shall consider specially each sacrament.

Concerning the first our consideration will be fivefold: (1) What is a sacrament? (2) Of the necessity of the sacraments; (3) of the effects of the sacraments; (4) Of their cause; (5) Of their number.

Under the first heading there are eight points of inquiry:

Article 1: Whether a sacrament is a kind of sign?

Augustine says (De Civ. Dei x): "The visible sacrifice is the sacrament, i.e. the sacred sign, of the invisible sacrifice."

All things that are ordained to one, even in different ways, can be denominated from it: thus, from health which is in an animal, not only is the animal said to be healthy through being the subject of health: but medicine also is said to be healthy through producing health; diet through preserving it; and urine, through being a sign of health. Consequently, a thing may be called a "sacrament," either from having a certain hidden sanctity, and in this sense a sacrament is a "sacred secret"; or from having some relationship to this sanctity, which relationship may be that of a cause, or of a sign or of any other relation. But now we are speaking of sacraments in a special sense, as implying the habitude of sign: and in this way a sacrament is a kind of sign.

Article 2: Whether every sign of a holy thing is a sacrament?

A definition is convertible with the thing defined. Now some define a sacrament as being "the sign of a sacred thing"; moreover, this is clear from the passage quoted above () from Augustine. Therefore it seems that every sign of a sacred thing is a sacrament.

Signs are given to men, to whom it is proper to discover the unknown by means of the known. Consequently a sacrament properly so called is that which is the sign of some sacred thing pertaining to man; so that properly speaking a sacrament, as considered by us now, is defined as being the "sign of a holy thing so far as it makes men holy."

Article 3: Whether a sacrament is a sign of one thing only?

In the Sacrament of the Altar, two things are signified, viz. Christ's true body, and Christ's mystical body; as Augustine says (Liber Sent. Prosper.).

As stated above () a sacrament properly speaking is that which is ordained to signify our sanctification. In which three things may be considered; viz. the very cause of our sanctification, which is Christ's passion; the form of our sanctification, which is grace and the virtues; and the ultimate end of our sanctification, which is eternal life. And all these are signified by the sacraments. Consequently a sacrament is a sign that is both a reminder of the past, i.e. the passion of Christ; and an indication of that which is effected in us by Christ's passion, i.e. grace; and a prognostic, that is, a foretelling of future glory.

Article 4: Whether a sacrament is always something sensible?

Augustine says (Tract. lxxx super Joan.): "The word is added to the element and this becomes a sacrament"; and he is speaking there of water which is a sensible element. Therefore sensible things are required for the sacraments.

Divine wisdom provides for each thing according to its mode; hence it is written (Wis. 8:1) that "she . . . ordereth all things sweetly": wherefore also we are told (Mat. 25:15) that she "gave to everyone according to his proper ability." Now it is part of man's nature to acquire knowledge of the intelligible from the sensible. But a sign is that by means of which one attains to the knowledge of something else. Consequently, since the sacred things which are signified by the sacraments, are the spiritual and intelligible goods by means of which man is sanctified, it follows that the sacramental signs consist in sensible things: just as in the Divine Scriptures spiritual things are set before us under the guise of things sensible. And hence it is that sensible things are required for the sacraments; as Dionysius also proves in his book on the heavenly hierarchy (Coel. Hier. i).

Article 5: Whether determinate things are required for a sacrament?

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

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.

Article 6: Whether words are required for the signification of the sacraments?

The Apostle says (Eph. 5:25,26): "Christ loved the Church, and delivered Himself up for it; that He might sanctify it, cleansing it by the laver of water in the word of life." And Augustine says (Tract. xxx in Joan.): "The word is added to the element, and this becomes a sacrament."

The sacraments, as stated above (), are employed as signs for man's sanctification. Consequently they can be considered in three ways: and in each way it is fitting for words to be added to the sensible signs. For in the first place they can be considered in regard to the cause of sanctification, which is the Word incarnate: to Whom the sacraments have a certain conformity, in that the word is joined to the sensible sign, just as in the mystery of the Incarnation the Word of God is united to sensible flesh.

Secondly, sacraments may be considered on the part of man who is sanctified, and who is composed of soul and body: to whom the sacramental remedy is adjusted, since it touches the body through the sensible element, and the soul through faith in the words. Hence Augustine says (Tract. lxxx in Joan.) on Jn. 15:3, "Now you are clean by reason of the word," etc.: "Whence hath water this so great virtue, to touch the body and wash the heart, but by the word doing it, not because it is spoken, but because it is believed?"

Thirdly, a sacrament may be considered on the part of the sacramental signification. Now Augustine says (De Doctr. Christ. ii) that "words are the principal signs used by men"; because words can be formed in various ways for the purpose of signifying various mental concepts, so that we are able to express our thoughts with greater distinctness by means of words. And therefore in order to insure the perfection of sacramental signification it was necessary to determine the signification of the sensible things by means of certain words. For water may signify both a cleansing by reason of its humidity, and refreshment by reason of its being cool: but when we say, "I baptize thee," it is clear that we use water in baptism in order to signify a spiritual cleansing.

Article 7: Whether determinate words are required in the sacraments?

our Lord used determinate words in consecrating the sacrament of the Eucharist, when He said (Mat. 26:26): "This is My Body." Likewise He commanded His disciples to baptize under a form of determinate words, saying (Mat. 28:19): "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

As stated above (), in the sacraments the words are as the form, and sensible things are as the matter. Now in all things composed of matter and form, the determining principle is on the part of the form, which is as it were the end and terminus of the matter. Consequently for the being of a thing the need of a determinate form is prior to the need of determinate matter: for determinate matter is needed that it may be adapted to the determinate form. Since, therefore, in the sacraments determinate sensible things are required, which are as the sacramental matter, much more is there need in them of a determinate form of words.

Article 8: Whether it is lawful to add anything to the words in which the sacramental form consists?

Certain words are inserted by some in the sacramental forms, which are not inserted by others: thus the Latins baptize under this form: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"; whereas the Greeks use the following form: "The servant of God, N . . . is baptized in the name of the Father," etc. Yet both confer the sacrament validly. Therefore it is lawful to add something to, or to take something from, the sacramental forms.

With regard to all the variations that may occur in the sacramental forms, two points seem to call for our attention. one is on the part of the person who says the words, and whose intention is essential to the sacrament, as will be explained further on (). Wherefore if he intends by such addition or suppression to perform a rite other from that which is recognized by the Church, it seems that the sacrament is invalid: because he seems not to intend to do what the Church does.

The other point to be considered is the meaning of the words. For since in the sacraments, the words produce an effect according to the sense which they convey, as stated above (), we must see whether the change of words destroys the essential sense of the words: because then the sacrament is clearly rendered invalid. Now it is clear, if any substantial part of the sacramental form be suppressed, that the essential sense of the words is destroyed; and consequently the sacrament is invalid. Wherefore Didymus says (De Spir. Sanct. ii): "If anyone attempt to baptize in such a way as to omit one of the aforesaid names," i.e. of the Father, Son, and Holy Ghost, "his baptism will be invalid." But if that which is omitted be not a substantial part of the form, such an omission does not destroy the essential sense of the words, nor consequently the validity of the sacrament. Thus in the form of the Eucharist---"For this is My Body," the omission of the word "for" does not destroy the essential sense of the words, nor consequently cause the sacrament to be invalid; although perhaps he who makes the omission may sin from negligence or contempt.

Again, it is possible to add something that destroys the essential sense of the words: for instance, if one were to say: "I baptize thee in the name of the Father Who is greater, and of the Son Who is less," with which form the Arians baptized: and consequently such an addition makes the sacrament invalid. But if the addition be such as not to destroy the essential sense, the sacrament is not rendered invalid. Nor does it matter whether this addition be made at the beginning, in the middle, or at the end: For instance, if one were to say, "I baptize thee in the name of the Father Almighty, and of the only Begotten Son, and of the Holy Ghost, the Paraclete," the baptism would be valid; and in like manner if one were to say, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost"; and may the Blessed Virgin succour thee, the baptism would be valid.

Perhaps, however, if one were to say, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, and of the Blessed Virgin Mary," the baptism would be void; because it is written (1 Cor. 1:13): "Was Paul crucified for you or were you baptized in the name of Paul?" But this is true if the intention be to baptize in the name of the Blessed Virgin as in the name of the Trinity, by which baptism is consecrated: for such a sense would be contrary to faith, and would therefore render the sacrament invalid: whereas if the addition, "and in the name of the Blessed Virgin" be understood, not as if the name of the Blessed Virgin effected anything in baptism, but as intimating that her intercession may help the person baptized to preserve the baptismal grace, then the sacrament is not rendered void.