Objection 1: It seems that the character is not subjected in the powers of the soul. For a character is said to be a disposition to grace. But grace is subjected in the essence of the soul as we have stated in the Second Part (I-II, Q. 110, A. 4). Therefore it seems that the character is in the essence of the soul and not in the powers.
Obj. 2: Further, a power of the soul does not seem to be the subject of anything save habit and disposition. But a character, as stated above (A. 2), is neither habit nor disposition, but rather a power: the subject of which is nothing else than the essence of the soul.
Therefore it seems that the character is not subjected in a power of the soul, but rather in its essence.
Obj. 3: Further, the powers of the soul are divided into those of knowledge and those of appet.i.te. But it cannot be said that a character is only in a cognitive power, nor, again, only in an appet.i.tive power: since it is neither ordained to knowledge only, nor to desire only. Likewise, neither can it be said to be in both, because the same accident cannot be in several subjects. Therefore it seems that a character is not subjected in a power of the soul, but rather in the essence.
_On the contrary,_ A character, according to its definition given above (A. 3), is imprinted in the rational soul "by way of an image."
But the image of the Trinity in the soul is seen in the powers.
Therefore a character is in the powers of the soul.
_I answer that,_ As stated above (A. 3), a character is a kind of seal by which the soul is marked, so that it may receive, or bestow on others, things pertaining to Divine worship. Now the Divine worship consists in certain actions: and the powers of the soul are properly ordained to actions, just as the essence is ordained to existence. Therefore a character is subjected not in the essence of the soul, but in its power.
Reply Obj. 1: The subject is ascribed to an accident in respect of that to which the accident disposes it proximately, but not in respect of that to which it disposes it remotely or indirectly. Now a character disposes the soul directly and proximately to the fulfilling of things pertaining to Divine worship: and because such cannot be accomplished suitably without the help of grace, since, according to John 4:24, "they that adore" G.o.d "must adore Him in spirit and in truth," consequently, the Divine bounty bestows grace on those who receive the character, so that they may accomplish worthily the service to which they are deputed. Therefore the subject should be ascribed to a character in respect of those actions that pertain to the Divine worship, rather than in respect of grace.
Reply Obj. 2: The essence of the soul is the subject of the natural power, which flows from the principles of the essence. Now a character is not a power of this kind, but a spiritual power coming from without. Wherefore, just as the essence of the soul, from which man has his natural life, is perfected by grace from which the soul derives spiritual life; so the natural power of the soul is perfected by a spiritual power, which is a character. For habit and disposition belong to a power of the soul, since they are ordained to actions of which the powers are the principles. And in like manner whatever is ordained to action, should be attributed to a power.
Reply Obj. 3: As stated above, a character is ordained unto things pertaining to the Divine worship; which is a protestation of faith expressed by exterior signs. Consequently, a character needs to be in the soul"s cognitive power, where also is faith.
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FIFTH ARTICLE [III, Q. 63, Art. 5]
Whether a Character Can Be Blotted Out from the Soul?
Objection 1: It seems that a character can be blotted out from the soul. Because the more perfect an accident is, the more firmly does it adhere to its subject. But grace is more perfect than a character; because a character is ordained unto grace as to a further end. Now grace is lost through sin. Much more, therefore, is a character so lost.
Obj. 2: Further, by a character a man is deputed to the Divine worship, as stated above (AA. 3, 4). But some pa.s.s from the worship of G.o.d to a contrary worship by apostasy from the faith. It seems, therefore, that such lose the sacramental character.
Obj. 3: Further, when the end ceases, the means to the end should cease also: thus after the resurrection there will be no marriage, because begetting will cease, which is the purpose of marriage. Now the exterior worship to which a character is ordained, will not endure in heaven, where there will be no shadows, but all will be truth without a veil. Therefore the sacramental character does not last in the soul for ever: and consequently it can be blotted out.
_On the contrary,_ Augustine says (Contra Parmen. ii): "The Christian sacraments are not less lasting than the bodily mark" of military service. But the character of military service is not repeated, but is "recognized and approved" in the man who obtains the emperor"s forgiveness after offending him. Therefore neither can the sacramental character be blotted out.
_I answer that,_ As stated above (A. 3), in a sacramental character Christ"s faithful have a share in His Priesthood; in the sense that as Christ has the full power of a spiritual priesthood, so His faithful are likened to Him by sharing a certain spiritual power with regard to the sacraments and to things pertaining to the Divine worship. For this reason it is unbecoming that Christ should have a character: but His Priesthood is compared to a character, as that which is complete and perfect is compared to some partic.i.p.ation of itself. Now Christ"s Priesthood is eternal, according to Ps. 109:4: "Thou art a priest for ever, according to the order of Melchisedech."
Consequently, every sanctification wrought by His Priesthood, is perpetual, enduring as long as the thing sanctified endures. This is clear even in inanimate things; for the consecration of a church or an altar lasts for ever unless they be destroyed. Since, therefore, the subject of a character is the soul as to its intellective part, where faith resides, as stated above (A. 4, ad 3); it is clear that, the intellect being perpetual and incorruptible, a character cannot be blotted out from the soul.
Reply Obj. 1: Both grace and character are in the soul, but in different ways. For grace is in the soul, as a form having complete existence therein: whereas a character is in the soul, as an instrumental power, as stated above (A. 2). Now a complete form is in its subject according to the condition of the subject. And since the soul as long as it is a wayfarer is changeable in respect of the free-will, it results that grace is in the soul in a changeable manner. But an instrumental power follows rather the condition of the princ.i.p.al agent: and consequently a character exists in the soul in an indelible manner, not from any perfection of its own, but from the perfection of Christ"s Priesthood, from which the character flows like an instrumental power.
Reply Obj. 2: As Augustine says (Contra Parmen. ii), "even apostates are not deprived of their baptism, for when they repent and return to the fold they do not receive it again; whence we conclude that it cannot be lost." The reason of this is that a character is an instrumental power, as stated above (ad 1), and the nature of an instrument as such is to be moved by another, but not to move itself; this belongs to the will. Consequently, however much the will be moved in the contrary direction, the character is not removed, by reason of the immobility of the princ.i.p.al mover.
Reply Obj. 3: Although external worship does not last after this life, yet its end remains. Consequently, after this life the character remains, both in the good as adding to their glory, and in the wicked as increasing their shame: just as the character of the military service remains in the soldiers after the victory, as the boast of the conquerors, and the disgrace of the conquered.
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SIXTH ARTICLE [III, Q. 63, Art. 6]
Whether a Character Is Imprinted by Each Sacrament of the New Law?
Objection 1: It seems that a character is imprinted by all the sacraments of the New Law: because each sacrament of the New Law makes man a partic.i.p.ator in Christ"s Priesthood. But the sacramental character is nothing but a partic.i.p.ation in Christ"s Priesthood, as already stated (AA. 3, 5). Therefore it seems that a character is imprinted by each sacrament of the New Law.
Obj. 2: Further, a character may be compared to the soul in which it is, as a consecration to that which is consecrated. But by each sacrament of the New Law man becomes the recipient of sanctifying grace, as stated above (Q. 62, A. 1). Therefore it seems that a character is imprinted by each sacrament of the New Law.
Obj. 3: Further, a character is both a reality and a sacrament. But in each sacrament of the New Law, there is something which is only a reality, and something which is only a sacrament, and something which is both reality and sacrament. Therefore a character is imprinted by each sacrament of the New Law.
_On the contrary,_ Those sacraments in which a character is imprinted, are not reiterated, because a character is indelible, as stated above (A. 5): whereas some sacraments are reiterated, for instance, penance and matrimony. Therefore not all the sacraments imprint a character.
_I answer that,_ As stated above (Q. 62, AA. 1, 5), the sacraments of the New Law are ordained for a twofold purpose, namely, as a remedy for sin, and for the Divine worship. Now all the sacraments, from the fact that they confer grace, have this in common, that they afford a remedy against sin: whereas not all the sacraments are directly ordained to the Divine worship. Thus it is clear that penance, whereby man is delivered from sin, does not afford man any advance in the Divine worship, but restores him to his former state.
Now a sacrament may belong to the Divine worship in three ways: first in regard to the thing done; secondly, in regard to the agent; thirdly, in regard to the recipient. In regard to the thing done, the Eucharist belongs to the Divine worship, for the Divine worship consists princ.i.p.ally therein, so far as it is the sacrifice of the Church. And by this same sacrament a character is not imprinted on man; because it does not ordain man to any further sacramental action or benefit received, since rather is it "the end and consummation of all the sacraments," as Dionysius says (Eccl. Hier. iii). But it contains within itself Christ, in Whom there is not the character, but the very plenitude of the Priesthood.
But it is the sacrament of order that pertains to the sacramental agents: for it is by this sacrament that men are deputed to confer sacraments on others: while the sacrament of Baptism pertains to the recipients, since it confers on man the power to receive the other sacraments of the Church; whence it is called the "door of the sacraments." In a way Confirmation also is ordained for the same purpose, as we shall explain in its proper place (Q. 65, A. 3).
Consequently, these three sacraments imprint a character, namely, Baptism, Confirmation, and order.
Reply Obj. 1: Every sacrament makes man a partic.i.p.ator in Christ"s Priesthood, from the fact that it confers on him some effect thereof.
But every sacrament does not depute a man to do or receive something pertaining to the worship of the priesthood of Christ: while it is just this that is required for a sacrament to imprint a character.
Reply Obj. 2: Man is sanctified by each of the sacraments, since sanct.i.ty means immunity from sin, which is the effect of grace. But in a special way some sacraments, which imprint a character, bestow on man a certain consecration, thus deputing him to the Divine worship: just as inanimate things are said to be consecrated forasmuch as they are deputed to Divine worship.
Reply Obj. 3: Although a character is a reality and a sacrament, it does not follow that whatever is a reality and a sacrament, is also a character. With regard to the other sacraments we shall explain further on what is the reality and what is the sacrament.
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QUESTION 64
OF THE CAUSES OF THE SACRAMENTS (In Ten Articles)
In the next place we have to consider the causes of the sacraments, both as to authorship and as to ministration. Concerning which there are ten points of inquiry:
(1) Whether G.o.d alone works inwardly in the sacraments?
(2) Whether the inst.i.tution of the sacraments is from G.o.d alone?
(3) Of the power which Christ exercised over the sacraments;
(4) Whether He could transmit that power to others?
(5) Whether the wicked can have the power of administering the sacraments?
(6) Whether the wicked sin in administering the sacraments?
(7) Whether the angels can be ministers of the sacraments?
(8) Whether the minister"s intention is necessary in the sacraments?
(9) Whether right faith is required therein; so that it be impossible for an unbeliever to confer a sacrament?
(10) Whether a right intention is required therein?
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FIRST ARTICLE [III, Q. 64, Art. 1]
Whether G.o.d Alone, or the Minister Also, Works Inwardly Unto the Sacramental Effect?