Article. 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 of the New Law: because each of the New Law makes man a participator in Christ's Priesthood. But the character is nothing but a participation in Christ's Priesthood, as already stated (AA[3],5). Therefore it seems that a character is imprinted by each of the New Law.

Objection 2: Further, a character may be compared to the soul in which it is, as a to that which is . But by each of the New Law man becomes the recipient of , as stated above (Q[62], A[1]). Therefore it seems that a character is imprinted by each of the New Law.

Objection 3: Further, a character is both a reality and a . But in each of the New Law, there is something which is only a reality, and something which is only a , and something which is both reality and . Therefore a character is imprinted by each of the New Law.

On the contrary, Those in which a character is imprinted, are not reiterated, because a character is indelible, as stated above (A[5]): whereas some are reiterated, for instance, penance and matrimony. Therefore not all the imprint a character.

I answer that, As stated above (Q[62], AA[1],5), the of the New Law are ordained for a twofold purpose, namely, as a remedy for sin, and for the Divine worship. Now all the , from the fact that they confer , have this in common, that they afford a remedy against sin: whereas not all the 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 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 principally therein, so far as it is the sacrifice of the Church. And by this same a character is not imprinted on man; because it does not ordain man to any further action or benefit received, since rather is it "the end and consummation of all the ," 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 of order that pertains to the agents: for it is by this that men are deputed to confer on others: while the of Baptism pertains to the recipients, since it confers on man the power to receive the other of the Church; it is called the "door of the ." 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 imprint a character, namely, Baptism, Confirmation, and order.

Reply to Objection 1: Every makes man of the a participator in Christ's Priesthood, from the fact that it confers on him some effect thereof. But every 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 to imprint a character.

Reply to Objection 2: Man is by each of the , since sanctity means immunity from sin, which is the effect of . But in a special way some , which imprint a character, bestow on man a certain , thus deputing him to the Divine worship: just as inanimate things are said to be forasmuch as they are deputed to Divine worship.

Reply to Objection 3: Although a character is a reality and a , it does not follow that whatever is a reality and a , is also a character. With regard to the other we shall explain further on what is the reality and what is the .