가톨릭 신앙생활 Q&A 코너

번역자 주: 다음은, 성 토마스 아퀴나스의 "신학 대전"의 약 600여 개에 달하는 각 문항(Questions)들에 대한 "압축된 바꾸어 말하기"인 Paul J. Glenn 몬시뇰(1893-1957)의 저서: "A Tour of the Summa(신학대전여행)"의 IIIa, q65 The Number of Sacraments [성사(聖事)의 적(迹)/표적(表迹)들의 개수(個數)] 전문이며, 그리고 하반부의 글은, 상반부의 글에 대응하는 성 토마스 아퀴나스의 신학 대전, IIIa, q65 The Number of Sacraments [성사(聖事)의 적(迹)/표적(表迹)들의 개수(個數)] 영어본 전문이다.

출처: http://www.catholictheology.info/summa-theologica/summa-part3.php?q=459

65. The Number of Sacraments

65.성사(聖事)의 적(迹)/표적(表迹)들의 개수(個數)

1. There are seven sacraments of the New Law. Man has seven bodily requirements, and, since the bodily life has a certain conformity with the spiritual life, we discern seven spiritual needs corresponding to those of the body. The seven sacraments answer these seven requirements of the soul: (a) In the bodily order, man needs first to be born; in the spiritual order, birth is baptism. (b) In the bodily order, man needs to grow to maturity and strength; in the spiritual order, this is accomplished by confirmation. (c) In the bodily order, man has constant need of nourishment to support life and strength; in the spiritual order, the soul is nourished by Holy Eucharist. (d) In the bodily order, sickness or infirmity calls for medicine and care; the soul is restored to health by penance. (e) In the bodily order, man needs full vigor, with all traces of past wounds and illnesses removed; the soul has this boon in extreme unction. (f) In the bodily order, there must be peace and seemly rule, and some must have authority to this end; this need, in the spiritual order, is supplied by holy orders. (g) In the bodily social order, man needs to propagate; in the spiritual order, this natural need finds sanctification in matrimony.

1. 새 법의 성사(聖事)의 적(迹)/표적(表迹)(sacraments of the New Law)들에는(*) 일곱이 있습니다. 사람은 일곱 개의 신체의 요구들을 가지며, 그리고, 신체적 삶은 영적 삶과 어떤 확실한 부합(conformity)을 가지기 때문에, 우리는 몸의 바로 그것들에 대응하는 일곱 개의 영적 필요들을 식별합니다. 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들 일곱 개는 다음과 같은 그 영혼의 일곱 개의 요구들에 답변합니다: (a) 신체의 순서에 있어, 사람은 첫 번째로 태어나게 될 필요가 있으며, 그리고 영적인 순서에 있어, 출생은 세례(baptism) 입니다. (b) 신체의 순서에 있어, 사람은 성숙 및 굳셈 쪽으로 성장할 필요가 있으며, 그리고 영적 순서에 있어, 바로 이것은 견진(confirmation)에 의하여 성취됩니다. (c) 신체의 순서에 있어, 사람은 생명 및 굳셈을 뒷받침하는 자양분의 지속적인 필요를 가지며, 그리고 영적 순서에 있어, 그 영혼은 거룩한 성체(Holy Eucharist)에 의하여 자양분을 받게 됩니다. (d) 신체의 순서에 있어, 질병과 나약은 의술(medicine)과 돌봄(care)를 요청하며, 그리고 그 영혼은 참회(penance)에 의하여 회복하게 됩니다. (e) 신체의 순서에 있어, 사람은, 과거의 상처들 및 질병들이 제거됨과 함께하는, 충만한 활력(full vigor)을 필요로 하며, 그리고 그 영혼은 종부 도유(extreme unction)[즉, 병자 도유]에서 바로 이 혜택(boon)을 가집니다. (f) 신체의 순서에 있어, 평화(peace) 및 어울리는 규칙(seemly rule)이 있는 것이 틀림없고, 그리고 바로 이 끝 쪽으로 어떠한 자들은 권위(authority)를 가져야 하며, 그리고 바로 이 필요는, 영적 순서에 있어, 거룩한 품급(holy orders)들에 의하여 제공됩니다. (g) 신체의 사회적 순서에 있어, 사람은 번식할*propagate) 필요가 있으며, 그리고 영적 순서에 있어, 바로 이 자연적 필요는 혼인(matrimony)에서 성화(sanctification)를 발견할 필요가 있습니다.   

(4) 다음의 주소에 접속하면, 교황 다마소 1세의 명에 따라 4세기 말에 성 예로니모(St. Jerome)에 의하여 라틴어로 번역이 되어, 1979년까지, 서방 교회의 공인 성경으로 자리잡은 "대중 라틴말 성경"(Vulgate)의 신약 성경 중의 서간문들 및 요한 묵시록의 성경 용어인 "sacramentum"(라틴어)/"sacrament"(영어)가, (i) 1583년과 그 이후에 중국 본토에 선교사로 파견된 예수회 소속의 신부님들에 의하여 애초에, "성사(聖事)"로 번역되지 않고, "聖事之迹"(성사지적)[출처: 1615년에 초간된 한문본 "敎要解略"(교요해략); 1705년에 초간된 한문본 "聖敎切要"(성교절요)(1705년 초간) 등], 즉, "성사(聖事)의 적(迹)/표적(表迹)"으로 번역되었고, 그리고 (ii) 예를 들어, 우리나라 조선에서 1785년에 초간된 것으로 알려진, 그 번역 대본이 한문본 "聖敎切要"(성교절요)인, 우리말본 "성교절요"에서 "성사지적"이라는 우리말 번역 용어가 사용되었고, 그리고 우리나라 조선 반도에서 1910년에 출판된 한글본 "요리강령"에서 "성사칠적(聖事七跡)"(성사의 일곱 표적들)이라는 번역 용어가 사용되는 등, "迹"(적)이라는 한자 낱글자가 포함된 이 번역 용어 "聖事之迹"(성사지적) 혹은 이 번역 용어와 등가인 표현이 우리나라 조선에 전래되어 오랜 기간에 걸쳐 사용되어 왔으나, 그러나 다른 한편으로, (iii) 일본 요코하마에서 1880년에 초간된 "한불자전"에서, "聖事之迹"(성사지적) 대신에, "성사(聖事)"로 축약(縮約) 번역[번역 오류]되었고 그리고 또한 (iv) 우리나라에서 1934년에 초간된 한글본 "천주교요리문답"에서 "성사(聖事)"로 축약(縮約) 번역[번역 오류]되었음 등에 대하여 학습할 수 있다. 필독을 권고드린다:
http://ch.catholic.or.kr/pundang/4/soh/1934.htm <- 필독 권고 
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2. The fitting order to use in naming the seven sacraments is this: baptism, confirmation, Holy Eucharist, penance, extreme unction, holy order, matrimony. For first come the sacraments which perfect the individual man: (a) directly: baptism, confirmation, Holy Eucharist; (b) indirectly: by removing what is harmful: penance, extreme unction. Next come the sacraments which perfect man in society: holy orders, matrimony.

2. 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들 일곱 개를 명명함(naming)에 있어 사용하는 적합한 순서는 다음과 같습니다: 세례(baptism), 견진(confirmation), 거룩한 성체(Holy Eucharist), 고해/참회(penance), 종부 도유/병자 도유(extreme unction), 거룩한 품급(holy order), 혼인/혼배(matrmony). 왜냐하면 개별 사람을 완미하게 하는(perfect) 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들이 다음과 같이 첫 번째로 오기 때문입니다: (a) 직접적으로: 세례, 견진, 거룩한 성제; (b) 간접적으로: 해로운 바를 제거함으로써: 고해/참회, 종부 도유/병자 도유. 그 다음으로 사회 안에서 사람을 완미하게 하는(perfect) 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들이 다음과 같이 옵니다: 거룩한 품급들, 혼인/혼배. 

3. Absolutely speaking, the greatest of all the sacraments is Holy Eucharist, for it is our Lord and God himself. Yet, on the score of man's necessity, baptism comes first, and penance next.

3. 절대적으로 말하여, 이 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들 모두 중에서 가장 중대한 것은 거룩한 성체인데, 왜냐하면 그것이 우리의 주님 및 하느님 당신 자신이시기 때문입니다. 그럼에도 불구하고, 사람의 필요성 때문에, 세례가 첫 번째로 오고, 그리고 고해/참회가 그 다음으로 옵니다.

4. And the necessity of which we speak is the necessity of end. A thing is said to have the necessity of end: (a) simply or absolutely, if the end cannot be attained without it; (b) relatively or nonabsolutely, if the end can be attained without it, but not conveniently or becomingly. Thus, if a man proposes to see a certain mountain, he must, of simple necessity, go to the place where the mountain can be seen. Some conveyance is necessary for making the journey to the place from which the mountain may be viewed, yet, despite difficulty and inconvenience, the man might be able to reach the place by walking, and so could dispense with the conveyance. But it would be a hardship. Now, of all the sacraments, baptism alone is necessary for man's salvation "by the simple necessity of end." Yet, in case a man sins mortally after baptism, penance becomes necessary. And, as a requisite for the continuance of the Church, holy order is necessary.

4. 그리고 바로 그것에 대하여 우리가 말하는 필요성은 끝(end)에 대한 필요성입니다. 한 개의 사물은 다음과 같이 끝의 필요성을 가진다고 말해집니다: (a) 만약에 그 끝이 그것 없이 획득될 수 없다면, 단체(單體)적으로(simply) 혹은 절대적으로(absolutely) 필요한 것이며, 그리고 (b) 만약에 그것 없이도 그 끝이 획득될 수 있다면, 그러나 손쉽게(conviently) 혹은 적당하지(becomingly) 않게 이면, 상대적으로(relatively) 혹은 절대적이지 않게(nonasolutely) 필요한 것입니다. 따라서, 만약에 한 명의 사람이 어떤 구체적인 산을 보는 것을 꾀한다면(proposes), 그는, 단체(單體)적 필요성 때문에, 이 산을 볼 수 있는 장소로 이동하여야 합니다. 바로 거기로부터 이 산을 볼 수도 있는 장소 쪽으로 여행하기 위하여 어떠한 수송 기관이 필요하나, 그러나, 어려움과 불편함에도 불구하고, 해당 사람이 도보로써 그 자리에 도착할 수도 있으며, 그래서 수송 기관을 필요 없게 할 수 있습니다. 그러나 그것은 한 개의 고난일 것입니다. 이제, 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들 모두 중에서, 세례 홀로만이 "끝에 대한 단체(單體)적 필요성 때문에" 사람의 구원을 위하여 필요합니다. 그럼에도 불구하고, 한 사람이 세례 후에 치명적으로 죄를 짓는 경우에, 고해/참회가 필요하게 됩니다. 그리고, 교회의 계속을 위한 한 개의 필수 요건으로서 거룩한 품급이 필요합니다.  

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출처 1: http://www.newadvent.org/summa/4065.htm
출처 2: https://www.intratext.com/ixt/eng0023/__PEO.HTM target=_blank 

신학 대전 IIIa

Question 65. The number of the sacraments

We have now to consider the number of the sacraments: and concerning
this there are four points of inquiry:

이제 우리는 성사(聖事)의 적(迹)/표적(表迹)(sacraments)들의 개수(個數)를 고찰하여야 하며, 그리고 바로 이것에 관하여 질문에 대한 네 개의 요지들이 다음과 같이 있습니다:

1. Are there seven sacraments?
2. The order of the sacraments among themselves
3. Their mutual comparison
4. Are all the sacraments necessary for salvation? 

Article 1. Whether there should be seven sacraments?

Objection 1. It seems that there ought not to be seven sacraments. For the sacraments derive their efficacy from the Divine power, and the power of Christ's Passion. But the Divine power is one, and Christ's Passion is one; since "by one oblation He hath perfected for ever them that are sanctified" (Hebrews 10:14). Therefore there should be but one sacrament.

Objection 2. Further, a sacrament is intended as a remedy for the defect caused by sin. Now this is twofold, punishment and guilt. Therefore two sacraments would be enough.

Objection 3. Further, sacraments belong to the actions of the ecclesiastical hierarchy, as Dionysius explains (Eccl. Hier. v). But, as he says, there are three actions of the ecclesiastical hierarchy, namely, "to cleanse, to enlighten, to perfect." Therefore there should be no more than three sacraments.

Objection 4. Further, Augustine says (Contra Faust. xix) that the "sacraments" of the New Law are "less numerous" than those of the Old Law. But in the Old Law there was no sacrament corresponding to Confirmation and Extreme Unction. Therefore these should not be counted among the sacraments of the New Law.

Objection 5. Further, lust is not more grievous than other sins, as we have made clear in I-II:74:5; II-II:154:3. But there is no sacrament instituted as a remedy for other sins. Therefore neither should matrimony be instituted as a remedy for lust.

Objection 6. On the other hand, It seems that there should be more than seven sacraments. For sacraments are a kind of sacred sign. But in the Church there are many sanctifications by sensible signs, such as Holy Water the Consecration of Altars, and such like. Therefore there are more than seven sacraments.

Objection 7. Further, Hugh of St. Victor (De Sacram. i) says that the sacraments of the Old Law were oblations, tithes and sacrifices. But the Sacrifice of the Church is one sacrament, called the Eucharist. Therefore oblations also and tithes should be called sacraments.

Objection 8. Further, there are three kinds of sin, original, mortal and venial. Now Baptism is intended as a remedy against original sin, and Penance against mortal sin. Therefore besides the seven sacraments, there should be another against venial sin.

I answer that, As stated above (III:62:5; III:63:1), the sacraments of the Church were instituted for a twofold purpose: namely, in order to perfect man in things pertaining to the worship of God according to the religion of Christian life, and to be a remedy against the defects caused by sin. And in either way it is becoming that there should be seven sacraments.

For spiritual life has a certain conformity with the life of the body: just as other corporeal things have a certain likeness to things spiritual. Now a man attains perfection in the corporeal life in two ways: first, in regard to his own person; secondly, in regard to the whole community of the society in which he lives, for man is by nature a social animal. With regard to himself man is perfected in the life of the body, in two ways; first, directly [per se, i.e. by acquiring some vital perfection; secondly, indirectly [per accidens, i.e. by the removal of hindrances to life, such as ailments, or the like. Now the life of the body is perfected "directly," in three ways. First, by generation whereby a man begins to be and to live: and corresponding to this in the spiritual life there is Baptism, which is a spiritual regeneration, according to Titus 3:5: "By the laver of regeneration," etc. Secondly, by growth whereby a man is brought to perfect size and strength: and corresponding to this in the spiritual life there is Confirmation, in which the Holy Ghost is given to strengthen us. Wherefore the disciples who were already baptized were bidden thus: "Stay you in the city till you be endued with power from on high" (Luke 24:49). Thirdly, by nourishment, whereby life and strength are preserved to man; and corresponding to this in the spiritual life there is the Eucharist. Wherefore it is said (John 6:54): "Except you eat of the flesh of the Son of Man, and drink His blood, you shall not have life in you."

And this would be enough for man if he had an impassible life, both corporally and spiritually; but since man is liable at times to both corporal and spiritual infirmity, i.e. sin, hence man needs a cure from his infirmity; which cure is twofold. one is the healing, that restores health: and corresponding to this in the spiritual life there is Penance, according to Psalm 40:5: "Heal my soul, for I have sinned against Thee." The other is the restoration of former vigor by means of suitable diet and exercise: and corresponding to this in the spiritual life there is Extreme Unction, which removes the remainder of sin, and prepares man for final glory. Wherefore it is written (James 5:15): "And if he be in sins they shall be forgiven him."

In regard to the whole community, man is perfected in two ways. First, by receiving power to rule the community and to exercise public acts: and corresponding to this in the spiritual life there is the sacrament of order, according to the saying of Hebrews 7:27, that priests offer sacrifices not for themselves only, but also for the people. Secondly in regard to natural propagation. This is accomplished by Matrimony both in the corporal and in the spiritual life: since it is not only a sacrament but also a function of nature.

We may likewise gather the number of the sacraments from their being instituted as a remedy against the defect caused by sin. For Baptism is intended as a remedy against the absence of spiritual life; Confirmation, against the infirmity of soul found in those of recent birth; the Eucharist, against the soul's proneness to sin; Penance, against actual sin committed after baptism; Extreme Unction, against the remainders of sins—of those sins, namely, which are not sufficiently removed by Penance, whether through negligence or through ignorance; order, against divisions in the community; Matrimony, as a remedy against concupiscence in the individual, and against the decrease in numbers that results from death.

Some, again, gather the number of sacraments from a certain adaptation to the virtues and to the defects and penal effects resulting from sin. They say that Baptism corresponds to Faith, and is ordained as a remedy against original sin; Extreme Unction, to Hope, being ordained against venial sin; the Eucharist, to Charity, being ordained against the penal effect which is malice. order, to Prudence, being ordained against ignorance; Penance to Justice, being ordained against mortal sin; Matrimony, to Temperance, being ordained against concupiscence; Confirmation, to Fortitude, being ordained against infirmity.

Reply to Objection 1. The same principal agent uses various instruments unto various effects, in accordance with the thing to be done. In the same way the Divine power and the Passion of Christ work in us through the various sacraments as through various instruments.

Reply to Objection 2. Guilt and punishment are diversified both according to species, inasmuch as there are various species of guilt and punishment, and according to men's various states and habitudes. And in this respect it was necessary to have a number of sacraments, as explained above.

Reply to Objection 3. In hierarchical actions we must consider the agents, the recipients and the actions. The agents are the ministers of the Church; and to these the sacrament of order belongs. The recipients are those who approach the sacraments: and these are brought into being by Matrimony. The actions are "cleansing," "enlightening," and "perfecting." Mere cleansing, however, cannot be a sacrament of the New Law, which confers grace: yet it belongs to certain sacramentals, i.e. catechism and exorcism. But cleansing coupled with enlightening, according to Dionysius, belongs to Baptism; and, for him who falls back into sin, they belong secondarily to Penance and Extreme Unction. And perfecting, as regards power, which is, as it were, a formal perfection, belongs to Confirmation: while, as regards the attainment of the end, it belongs to the Eucharist.

Reply to Objection 4. In the sacrament of Confirmation we receive the fulness of the Holy Ghost in order to be strengthened; while in Extreme Unction man is prepared for the immediate attainment of glory; and neither of these two purposes was becoming to the Old Testament. Consequently, nothing in the old Law could correspond to these sacraments. Nevertheless, the sacraments of the old Law were more numerous, on account of the various kinds of sacrifices and ceremonies.

Reply to Objection 5. There was need for a special sacrament to be applied as a remedy against venereal concupiscence: first because by this concupiscence, not only the person but also the nature is defiled: secondly, by reason of its vehemence whereby it clouds the reason.

Reply to Objection 6. Holy Water and other consecrated things are not called sacraments, because they do not produce the sacramental effect, which is the receiving of grace. They are, however, a kind of disposition to the sacraments: either by removing obstacles. thus holy water is ordained against the snares of the demons, and against venial sins: or by making things suitable for the conferring of a sacrament; thus the altar and vessels are consecrated through reverence for the Eucharist.

Reply to Objection 7. Oblations and tithes, both the Law of nature[자연법, 성교(性教)] and in the Law of Moses[모세의 법, 즉, 엣 법, 서교(書敎)/경교(經敎)/구교(舊教)], ere ordained not only for the sustenance of the ministers and the poor, but also figuratively; and consequently they were sacraments. But now they remain no longer as figures, and therefore they are not sacraments.

Reply to Objection 8. The infusion of grace is not necessary for the blotting out of venial sin. Wherefore, since grace is infused in each of the sacraments of the New Law, none of them was instituted directly against venial sin. This is taken away by certain sacramentals, for instance, Holy Water and such like. Some, however, hold that Extreme Unction is ordained against venial sin. But of this we shall speak in its proper place (Supplement:30:1).

Article 2. Whether the order of the sacraments, as given above, is becoming?

Objection 1. It seems that the order of the sacraments as given above is unbecoming. For according to the Apostle (1 Corinthians 15:46), "that was . . . first . . . which is natural, afterwards that which is spiritual." But man is begotten through Matrimony by a first and natural generation; while in Baptism he is regenerated as by a second and spiritual generation. Therefore Matrimony should precede Baptism.

Objection 2. Further, through the sacrament of order man receives the power of agent in sacramental actions. But the agent precedes his action. Therefore order should precede Baptism and the other sacraments.

Objection 3. Further, the Eucharist is a spiritual food; while Confirmation is compared to growth. But food causes, and consequently precedes, growth. Therefore the Eucharist precedes Confirmation.

Objection 4. Further, Penance prepares man for the Eucharist. But a disposition precedes perfection. Therefore Penance should precede the Eucharist.

Objection 5. Further, that which is nearer the last end comes after other things. But, of all the sacraments, Extreme Unction is nearest to the last end which is Happiness. Therefore it should be placed last among the sacraments.

On the contrary, The order of the sacraments, as given above, is commonly adopted by all.

I answer that, The reason of the order among the sacraments appears from what has been said above (Article 1). For just as unity precedes multitude, so those sacraments which are intended for the perfection of the individual, naturally precede those which are intended for the perfection of the multitude; and consequently the last place among the sacraments is given to order and Matrimony, which are intended for the perfection of the multitude: while Matrimony is placed after order, because it has less participation in the nature of the spiritual life, to which the sacraments are ordained. Moreover, among things ordained to the perfection of the individual, those naturally come first which are ordained directly to the perfection of the spiritual life, and afterwards, those which are ordained thereto indirectly, viz. by removing some supervening accidental cause of harm; such are Penance and Extreme Unction: while, of these, Extreme Unction is naturally placed last, for it preserves the healing which was begun by Penance.

Of the remaining three, it is clear that Baptism which is a spiritual regeneration, comes first; then Confirmation, which is ordained to the formal perfection of power; and after these the Eucharist which is ordained to final perfection.

Reply to Objection 1. Matrimony as ordained to natural life is a function of nature. But in so far as it has something spiritual it is a sacrament. And because it has the least amount of spirituality it is placed last.

Reply to Objection 2. For a thing to be an agent it must first of all be perfect in itself. Wherefore those sacraments by which a man is perfected in himself, are placed before the sacrament of order, in which a man is made a perfecter of others.

Reply to Objection 3. Nourishment both precedes growth, as its cause; and follows it, as maintaining the perfection of size and power in man. Consequently, the Eucharist can be placed before Confirmation, as Dionysius places it (Eccl. Hier. iii, iv), and can be placed after it, as the Master does (iv, 2,8).

Reply to Objection 4. This argument would hold if Penance were required of necessity as a preparation to the Eucharist. But this is not true: for if anyone be without mortal sin, he does not need Penance in order to receive the Eucharist. Thus it is clear that Penance is an accidental preparation to the Eucharist, that is to say, sin being supposed. Wherefore it is written in the last chapter of the second Book of Paralipomenon (cf. 2 Chronicles 33:18): "Thou, O Lord of the righteous, didst not impose penance on righteous men." [The words quoted are from the apocryphal Prayer of Manasses, which, before the Council of Trent, was to be found inserted in some Latin copies of the Bible.]

Reply to Objection 5. Extreme Unction, for this very reason, is given the last place among those sacraments which are ordained to the perfection of the individual.

Article 3. Whether the Eucharist is the greatest of the sacraments?

Objection 1. It seems that the Eucharist is not the principal of the sacraments. For the common good is of more account than the good of the individual (1 Ethic. ii). But Matrimony is ordained to the common good of the human race by means of generation: whereas the sacrament of the Eucharist is ordained to the private good of the recipient. Therefore it is not the greatest of the sacraments.

Objection 2. Further, those sacraments, seemingly, are greater, which are conferred by a greater minister. But the sacraments of Confirmation and order are conferred by a bishop only, who is a greater minister than a mere minister such as a priest, by whom the sacraments of the Eucharist is conferred. Therefore those sacraments are greater.

Objection 3. Further, those sacraments are greater that have the greater power. But some of the sacraments imprint a character, viz. Baptism, Confirmation and Order; whereas the Eucharist does not. Therefore those sacraments are greater.

Objection 4. Further, that seems to be greater, on which others depend without its depending on them. But the Eucharist depends on Baptism: since no one can receive the Eucharist except he has been baptized. Therefore Baptism is greater than the Eucharist.

On the contrary, Dionysius says (Eccl. Hier. iii) that "No one receives hierarchical perfection save by the most God-like Eucharist." Therefore this sacrament is greater than all the others and perfects them.

I answer that, Absolutely speaking, the sacrament of the Eucharist is the greatest of all the sacraments: and this may be shown in three ways. First of all because it contains Christ Himself substantially: whereas the other sacraments contain a certain instrumental power which is a share of Christ's power, as we have shown above (62, 4, ad 3, 5). Now that which is essentially such is always of more account than that which is such by participation.

Secondly, this is made clear by considering the relation of the sacraments to one another. For all the other sacraments seem to be ordained to this one as to their end. For it is manifest that the sacrament of order is ordained to the consecration of the Eucharist: and the sacrament of Baptism to the reception of the Eucharist: while a man is perfected by Confirmation, so as not to fear to abstain from this sacrament. By Penance and Extreme Unction man is prepared to receive the Body of Christ worthily. And Matrimony at least in its signification, touches this sacrament; in so far as it signifies the union of Christ with the Church, of which union the Eucharist is a figure: hence the Apostle says (Ephesians 5:32): "This is a great sacrament: but I speak in Christ and in the Church."

Thirdly, this is made clear by considering the rites of the sacraments. For nearly all the sacraments terminate in the Eucharist, as Dionysius says (Eccl. Hier. iii): thus those who have been ordained receive Holy Communion, as also do those who have been baptized, if they be adults.

The remaining sacraments may be compared to one another in several ways. For on the ground of necessity, Baptism is the greatest of the sacraments; while from the point of view of perfection, order comes first; while Confirmation holds a middle place. The sacraments of Penance and Extreme Unction are on a degree inferior to those mentioned above; because, as stated above (Article 2), they are ordained to the Christian life, not directly, but accidentally, as it were, that is to say, as remedies against supervening defects. And among these, Extreme Unction is compared to Penance, as Confirmation to Baptism; in such a way, that Penance is more necessary, whereas Extreme Unction is more perfect.

Reply to Objection 1. Matrimony is ordained to the common good as regards the body. But the common spiritual good of the whole Church is contained substantially in the sacrament itself of the Eucharist.

Reply to Objection 2. By order and Confirmation the faithful of Christ are deputed to certain special duties; and this can be done by the prince alone. Consequently the conferring of these sacraments belongs exclusively to a bishop, who is, as it were, a prince in the Church. But a man is not deputed to any duty by the sacrament of the Eucharist, rather is this sacrament the end of all duties, as stated above.

Reply to Objection 3. The sacramental character, as stated above (III:63:3), is a kind of participation in Christ's priesthood. Wherefore the sacrament that unites man to Christ Himself, is greater than a sacrament that imprints Christ's character.

Reply to Objection 4. This argument proceeds on the ground of necessity. For thus Baptism, being of the greatest necessity, is the greatest of the sacraments, just as order and Confirmation have a certain excellence considered in their administration; and Matrimony by reason of its signification. For there is no reason why a thing should not be greater from a certain point of view which is not greater absolutely speaking.

Article 4. Whether all the sacraments are necessary for salvation?

Objection 1. It seems that all the sacraments are necessary for salvation. For what is not necessary seems to be superfluous. But no sacrament is superfluous, because "God does nothing without a purpose" (De Coelo et Mundo i). Therefore all the sacraments are necessary for salvation.

Objection 2. Further, just as it is said of Baptism (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter in to the kingdom of God," so of the Eucharist is it said (John 6:54): "Except you eat of the flesh of the Son of Man, and drink of His blood, you shall not have life in you." Therefore, just as Baptism is a necessary sacrament, so is the Eucharist.

Objection 3. Further, a man can be saved without the sacrament of Baptism, provided that some unavoidable obstacle, and not his contempt for religion, debar him from the sacrament, as we shall state further on (III:68:2. But contempt of religion in any sacrament is a hindrance to salvation. Therefore, in like manner, all the sacraments are necessary for salvation.

On the contrary, Children are saved by Baptism alone without the other sacraments.

I answer that, Necessity of end, of which we speak now, is twofold. First, a thing may be necessary so that without it the end cannot be attained; thus food is necessary for human life. And this is simple necessity of end. Secondly, a thing is said to be necessary, if, without it, the end cannot be attained so becomingly: thus a horse is necessary for a journey. But this is not simple necessity of end.

In the first way, three sacraments are necessary for salvation. Two of them are necessary to the individual; Baptism, simply and absolutely; Penance, in the case of mortal sin committed after Baptism; while the sacrament of order is necessary to the Church, since "where there is no governor the people shall fall" (Proverbs 11:14).

But in the second way the other sacraments are necessary. For in a sense Confirmation perfects Baptism; Extreme Unction perfects Penance; while Matrimony, by multiplying them, preserves the numbers in the Church.

Reply to Objection 1. For a thing not to be superfluous it is enough if it be necessary either in the first or the second way. It is thus that the sacraments are necessary, as stated above.

Reply to Objection 2. These words of our Lord are to be understood of spiritual, and not of merely sacramental, eating, as Augustine explains (Tract. xxvi super Joan.).

Reply to Objection 3. Although contempt of any of the sacraments is a hindrance to salvation, yet it does not amount to contempt of the sacrament, if anyone does not trouble to receive a sacrament that is not necessary for salvation. Else those who do not receive orders, and those who do not contract Matrimony, would be guilty of contempt of those sacraments.

 
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