Christian Classics
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Thomas Aquinas · 2778 of 3516

Article. 2 - Whether the sacraments are instituted by God alone?

Objection 1: It seems that the are not instituted by God alone. For those things which God has instituted are delivered to us in Holy Scripture. But in the certain things are done which are nowhere mentioned in Holy Scripture; for instance, the chrism with which men are confirmed, the oil with which priests are anointed, and many others, both words and actions, which we employ in the . Therefore the were not instituted by God alone.

Objection 2: Further, a is a kind of sign. Now sensible things have their own natural signification. Nor can it be said that God takes pleasure in certain significations and not in others; because He approves of all that He made. Moreover, it seems to be peculiar to the demons to be enticed to something by means of signs; for Augustine says (De Civ. Dei xxi): "The demons are enticed . . . by means of creatures, which were created not by them but by God, by various means of attraction according to their various natures, not as an animal is enticed by food, but as a spirit is drawn by a sign." It seems, therefore, that there is no need for the to be instituted by God.

Objection 3: Further, the apostles were God's vicegerents on earth: hence the Apostle says (2 Cor. 2:10): "For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ," i.e. as though Christ Himself had pardoned. Therefore it seems that the apostles and their successors can institute new .

On the contrary, The institutor of anything is he who gives it strength and power: as in the case of those who institute laws. But the power of a is from God alone, as we have shown above (A[1]; Q[62], A[1]). Therefore God alone can institute a .

I answer that, As appears from what has been said above (A[1]; Q[62], A[1]), the are instrumental causes of spiritual effects. Now an instrument has its power from the principal agent. But an agent in respect of a is twofold; viz. he who institutes the , and he who makes use of the instituted, by applying it for the production of the effect. Now the power of a cannot be from him who makes use of the : because he works but as a minister. Consequently, it follows that the power of the is from the institutor of the . Since, therefore, the power of the is from God alone, it follows that God alone can institute the .

Reply to Objection 1: Human institutions observed in the are not essential to the ; but belong to the solemnity which is added to the in order to arouse devotion and reverence in the recipients. But those things that are essential to the , are instituted by Christ Himself, Who is God and man. And though they are not all handed down by the Scriptures, yet the Church holds them from the intimate tradition of the apostles, according to the saying of the Apostle (1 Cor. 11:34): "The rest I will set in order when I come."

Reply to Objection 2: From their very nature sensible things have a certain aptitude for the signifying of spiritual effects: but this aptitude is fixed by the Divine institution to some special signification. This is what Hugh of St. Victor means by saying (De Sacram. i) that "a owes its signification to its institution." Yet God chooses certain things rather than others for signification, not as though His choice were restricted to them, but in order that their signification be more suitable to them.

Reply to Objection 3: The apostles and their successors are God's vicars in governing the Church which is built on faith and the of faith. , just as they may not institute another Church, so neither may they deliver another faith, nor institute other : on the contrary, the Church is said to be built up with the "which flowed from the side of Christ while hanging on the Cross."