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PART VI - ON THE SACRAMENTAL REMEDY

CHAPTER 1 - ON THE ORIGIN OF THE SACRAMENTS^cclx

NOW that we have considered the Trinity of God, the creation of the world, the corruption of sin, the incarnation of the Word, and the grace of the Holy Spirit, there remains in the sixth place to study the sacramental remedy. Seven points are to be developed in this regard: the origin, diversity, division, institution, administration, and renewal of the sacraments, and finally the integrity of each one in particular.

2. Concerning the origin of the sacraments, the following must be held. They are sensible signs divinely instituted as remedies through which "beneath the cloak of material species God's power operates in a hidden manner";^cclxi so that, "being likenesses, they represent; from their mode of institution, they signify; being made holy, they are means of conferring a certain spiritual grace"^cclxii by which the soul is healed of its weaknesses due to vice. And it is to this as to their final end that they are principally ordained;²⁵⁴ but as subordinate ends, they also procure humility, knowledge, and the practice of virtue.

3. This should be understood as follows. Because the restoring Principle, Christ crucified, the incarnate Word, governs all things most wisely, being God, and heals them most mercifully, being incarnate as God: therefore He must so restore and heal the diseased human race as to conform with the needs of the patient, of the disease, of its occasion, and of its cure. He Himself, the Physician, is the incarnate Word, that is, God invisible existing in a visible nature. Man, the patient, is not pure spirit, nor is he flesh alone, but a spirit in mortal flesh. The disease is original sin, which infects the mind through ignorance, and the flesh through concupiscence. Although the origin of this sin was principally the consent of reason, its occasion was brought about by the bodily senses.

Now, that a medicine should fit all these requirements, not only did it have to be spiritual, but it also had to possess something of the nature of sensible signs, in order that, as sensible objects had been the occasion of the fall of the soul, so also they would become the occasion of its rising. But because in themselves the sensible signs [of the sacraments] cannot produce any effect in the order of grace, although they are by nature distant representations of grace, it was necessary that the Author of grace INSTITUTE [appoint] them for the sake of signifying and BLESS them for the sake of sanctifying; so that through natural similitude they would represent, through conjoined institution they would signify, and through superadded benediction they would sanctify and prepare for grace, by which our soul is healed and cured.

4. Again, because curative grace is not granted to the proud, the unbelieving, or the slothful, it was fitting that God give signs which not only would confer sanctification and grace, and thus healing, but would also teach through their signification, humble when received, and prompt to action through their diversity. So that, sloth being removed from the concupiscible power by prompting, ignorance from the rational power by teaching, and pride from the irascible power by humbling, the whole soul would become open to healing by the grace of the Holy Spirit, which forms us once more, as regards these three powers, in the likeness of the Trinity and of Christ.

5.  Finally, because it is through these sensible signs divinely instituted that the grace of the Holy Spirit is received, and within them that those who approach discover it: therefore these sacraments are called the "vessels of grace"^cclxiii and likewise its cause; not that grace is substantially present in them or causally effected by them - for grace dwells only in the soul and is infused by none but God - but that, by divine command, we are to draw the grace of our healing from Christ the supreme Physician through and by these sensible signs, "although God has not made His power depend upon the sacraments."^cclxiv

6.  What has been said so far indicates not only the origin of the sacraments but also their function and their fruit. Their origin is Christ the Lord; their function is to produce a prompting, teaching, and humbling effect; and their fruit is the healing and salvation of men.

Also apparent are: their efficient cause - institution by God; their material cause - representation through sensible signs; their formal cause - sanctification through grace; and their final cause - the healing of men through a proper medicine. And because "a thing is named after its form and end,"^cclxv these signs are called "sacraments," as being "sacred medicaments." Through them, in very truth, the soul is led away from the filth of vice, and toward perfect holiness. Wherefore these signs, although material and sensible, must be respected as sacred, since they are signs of sacred mysteries, prepare for sacred gifts, were provided by the most sacred God, divinely consecrated through a sacred institution and blessing, and established in the sacred Church for the most sacred worship of God. Hence, they are rightly called "sacraments."

CHAPTER 2 - ON THE DIVERSITY OF THE SACRAMENTS^cclxvi255

1. Concerning the diversity of the sacraments, the following must be held. For the sake of the healing of man, sacraments were instituted from the very beginning, and always ran parallel to his disease, and will last until the end of ages; but they were different at the time of the law of nature, at the time of the law of Scripture, and at the time of grace. Of all these sacraments, the last-named have the most evident signification and the greatest worth because of the grace they impart.

Oblations, sacrifices, and tithes existed under the law of nature. Then, under the law of Scripture, circumcision was introduced, expiation added, and an elaborate distinction superadded between the various oblations, tithes, and sacrifices. But under the new law [of grace], "sacraments were imposed, lesser in number but greater in effect and more powerful in virtue,"^cclxvii and also higher in dignity: and in these, all the sacraments of earlier days were both fulfilled and voided.

2. This should be understood as follows. The incarnate Word - principle of our restoration, fountainhead and origin of the sacraments - is most merciful and wise. Being most merciful, He saw to it that the rampant disease of sin should not go without sacramental remedy; being most wise, in accord with the immutable wisdom that governs the universe with supreme order, He made use of diverse and various medicines well suited to the changing conditions of the successive ages. Because "from the very beginning, as time went by and the advent of the Saviour came ever closer, the fruits of salvation and the knowledge of truth grew more and more, therefore it was fitting that the very signs of salvation should vary with the flow of time, so that as divine grace became increasingly effective toward this salvation, the signification of the visible signs might become more and more evident."^cclxviii Hence, "the sacrament of expiation and justification was established first as an offering, later as circumcision, and finally as baptismal cleansing, because the form and symbol of purification are somewhat hidden in an offering, more clearly expressed in circumcision, and manifestly revealed in baptism."^cclxix And that is why, as Hugh writes, "the sacraments of the early days were like the shadow of truth, those of intermediate times, like its figure or image, and those of the later age, the age of grace, like its very body,"^cclxx for when they are taken together they contain the truth and healing grace they represent, and they actually impart what they promise.

3. Again, because the presence of truth and grace,²⁵⁶ demonstrated in the law of grace, could not - by reason of the loftiness and variety of their effects and powers - be properly expressed by any single sign, therefore in every age and law several sacraments were given to manifest this truth and grace: more at the time of the law of figures [i. e., law of Scripture], whose purpose is symbolical, for then the many and varied signs were intended to express in many ways the grace of Christ, and to commend it more forcefully; and, through this manifold commendation, to feed the little ones, train the imperfect,^cclxxi and impose upon the stubborn a heavy burden, taming them for the yoke of grace and in a measure softening them.

4. Finally, at the appearance of truth, darkness disappears and the foreshadowing figure attains its destined end, at which point both its use and its existence necessarily cease. Wherefore, at the advent of grace, the ancient sacraments and signs were both fulfilled and abolished, for they were signs ANNOUNCING things to come, so to speak, FORETELLING from afar.^cclxxii New sacraments were then instituted DEMONSTRATING the presence of grace, and each in its way COMMEMORATING the passion of the Lord, which is the origin and fountainhead of healing grace, for those who lived before Christ as well as for us: for the former, a price promised; for the latter, a price paid. Now, because grace is not due to a promise of payment except in view of its acquittal; and because it is due more abundantly to the price paid than to the promise of payment: therefore the passion of Christ more immediately sanctifies the sacraments of the time of the new law, and a more abundant measure of grace flows from them. Whence the former sacraments were preparations and guides toward the latter, as the road leads to destination, the sign to the thing signified, the figure to truth, and as the imperfect both prepares for and leads to the perfect.

CHAPTER 3 - ON THE NUMBER AND DIVISION OF THE SACRAMENTS^cclxxiii

1. Concerning the number and division of the sacraments of the new law, the following must be held. There are seven sacraments corresponding to the sevenfold grace which, through the seven ages of time,²⁵⁷ leads us to the Principle, to repose, to the circle of eternity, as to an eighth age, that of universal resurrection.

Now, the door to these sacraments is Baptism; then follow Confirmation, Holy Eucharist, Penance, Extreme Unction, Orders, and finally Matrimony, which although it occupies the last place because of the disease of concupiscence attached to it, was yet established in paradise before all the others, and even before sin.

2. This should be understood as follows. Our restoring Principle, Christ the Lord, the incarnate Word, being the power of God and the wisdom of God²⁵⁸, and unto us mercy, would establish His sacraments in the law of grace so powerfully, so wisely, so mercifully, and so fittingly that no means were lacking for our healing in this present life. Now, for the perfect cure of a disease, three things must concur: expulsion of the actual disease, restoration of health, and preservation of the health restored.

First, because perfect cure requires the perfect and complete EXPULSION of disease, and the disease [here] is sevenfold, comprising three forms of sin, original, mortal, and venial and four forms of penalty, ignorance, malice, weakness, and concupiscence; and because, as Jerome says, "what heals the foot does not heal the eye"^cclxxiv - therefore, seven different remedies are needed to expel completely this sevenfold disease. These are: Baptism, against original sin; Penance, against mortal sin; Extreme Unction, against venial sin; Orders, against ignorance; Holy Eucharist, against malice; Confirmation, against weakness; and Matrimony, against concupiscence, which it tempers and excuses.²⁵⁹

3.  Again, there is no perfect cure without RESTORATION of perfect health, and perfect health of the soul consists in the practice of the seven virtues, the three theological and the four cardinal. Hence, for the restoring of their healthful practice, seven sacraments are needed. Baptism leads to faith, Confirmation to hope, Holy Eucharist to charity, penance to justice, Extreme Unction to perseverance which is the complement and summit of fortitude, Orders to prudence, and Matrimony to the preservation of temperance, which is threatened mostly by the weakness of the flesh but is saved through honest marriage.

4.  Finally, there can be no perfect healing without PRESERVATION of the health restored. In the battle of life, this health may be preserved only by means of the sevenfold armament of grace, and nowhere else but in the army of the Church as awe-inspiring as bannered troops;²⁶⁰ wherefore there must necessarily be seven sacraments. Since this army consists of elements subject to weakening, in order to be perfectly and permanently strengthened, it needs sacraments to fortify, restore, and revive its members: to fortify the combatants, restore the wounded, and revive the dying. Now, a fortifying sacrament fortifies either those who are entering the battle, and this is Baptism; or those who are fighting, and this is Confirmation; or those who are leaving, and this is Extreme Unction. A restoring sacrament restores either from venial sin, and this is Holy Eucharist, or from mortal sin, and this is Penance. And a reviving sacrament revives either in the spiritual life, and this is Orders, which has the function of administering the sacraments, or in the natural life, and this is Matrimony, which, because it revives the multitude in its natural existence, the foundation of all existence, was the first to be instituted. Because Matrimony is connected with the disease of concupiscence and is the sacrament with the least sanctifying power - even though, in its signification, it is a. great sacrament²⁶¹ - it is listed as the last and lowest of the spiritual remedies.²⁶²

Hence, because Baptism is for those entering the battle, Confirmation for those fighting, Holy Eucharist for those recuperating, Penance for those rising anew, Extreme Unction for those about to leave, Orders for those bringing in new recruits, and Matrimony for those providing these recruits-it is clear that the sacramental remedies and means of defense are sufficient and orderly.

CHAPTER 4 - ON THE INSTITUTION OF THE SACRAMENTS

1. Concerning the institution of the sacraments, the following must be held. Christ, as the Mediator²⁶³ and supreme Lawgiver of the New Testament, instituted seven sacraments by the law of grace, that law whereby He called to ternal promises, gave directing precepts, and instituted sanctifying remedies for the soul. For He instituted these sacraments in words and material elements for the sake of conveying clear meaning and effective sanctification; but in such a way that while they would always signify truly, they would not always heal effectively, by reason of a defect, not of their own, but of the recipient.

These sacraments Christ instituted in different ways. Some, He confirmed, approved, and brought to full perfection, to wit, Matrimony and Penance; others He established implicitly in their original form, to wit, Confirmation and Extreme Unction; others again, He originated, brought to full perfection, and received in Person, to wit, Baptism, Holy Eucharist, and Orders. He fully instituted these three, and was also their first Recipient.^cclxxv264

2. This should be understood as follows. Our restoring Principle is Christ crucified, the incarnate Word. Being the Word, He is coequal and consubstantial with the Father; He is the Word of supreme power, truth, and goodness, and so also of supreme authority. Wherefore it was His proper part to bring forth the New Testament, and to provide a complete and sufficient law as required by His supreme power, truth, and goodness. In His supreme goodness, He made beatifying promises; in His supreme truth, He gave directing commands; and in His supreme power, He established helpful sacraments. Through these sacraments, man may regain strength to obey the directing commands; and through these directing commands, may attain to the eternal promises. All this is effected in the evangelical law by the eternal Word, Christ the Lord, in as much as He is the way, and the truth, and the life.²⁶⁵

3. Again, the restoring Principle is the Word, not only as such, but also as incarnate. In His incarnation, He offers Himself to all, in order to reveal truth, and gives Himself to those who worthily come to Him, in order to impart the grace of healing.²⁶⁶ Wherefore, being full of grace and truth²⁶⁷, He instituted the sacraments in both material elements and words, in order to signify more clearly and to sanctify more effectively. For when, through sight and hearing- the most informative of the senses - these elements are seen and these words heard, they clearly reveal the meaning of the sign itself. Also, the words sanctify the material elements and make them more effective for the healing of man. And because this healing is not granted to him who, in the depth of his heart, refuses and opposes the fountain of grace, the sacraments, though so instituted as to have signification always and universally, would bring sanctification only to those who would receive them worthily and sincerely.^cclxxvi

4. Finally, while the incarnate Word is the fountain of every sacramental grace, some sacramental graces²⁶⁸ existed before the incarnation, others only after the sending of the Holy Spirit, and still others in between. That is why the sacraments had to be instituted by different methods.

Penitential sorrow and matrimonial procreation existed before the incarnation. Christ, therefore, did not institute as novelties the two corresponding sacraments; but, having already established them and imprinted them in a certain manner upon natural reason, He completed and confirmed them in the evangelical law by preaching penance, attending a wedding feast, and reasserting the law of marriage, as may be gathered from various passages of the Gospel.²⁶⁹ But the Spirit was not given in full for man's strengthening and his public confession of the name of Christ until the Holy Spirit was sent, nor was there, before that time, full spiritual unction to help the soul rise aloft. Christ, therefore, merely originated and shadowed forth the two corresponding sacraments, Confirmation and Extreme Unction: Confirmation, by imposing His hands upon the little ones, and by foretelling that His disciples would be baptized with the Holy Spirit; and Extreme Unction, by sending the disciples to care for the sick whom they anointed with oil²⁷⁰ as is said in Mark.²⁷¹

In the meantime there was a time of regeneration, of organization of the Church, and of spiritual refection. Christ, therefore, both fully and clearly instituted the three corresponding sacraments: Baptism, Holy Eucharist, and Orders.²⁷² He instituted Baptism first by being baptized Himself, then by determining the form of Baptism, and by making it universal.²⁷³ He instituted the sacrament of Orders by giving first the power to bind and absolve the sins of mankind, and then the power to offer the sacrifice of the altar.²⁷⁴ He instituted the Holy Eucharist, by comparing Himself to a grain of wheat, and, immediately before the passion, by consecrating and giving to His disciples the sacrament of His Body and Blood. Wherefore these three sacraments had to be distinctly and entirely established by Christ Himself, and they were frequently prefigured in the Old Testament, being as they were the substantial sacraments of the new law and the proper works of the Lawgiver, the incarnate Word.

CHAPTER 5 - ON THE ADMINISTRATION OF THE SACRAMENTS

1. Concerning the administration of the sacraments, the following must be held. The power of administering the sacraments belongs, as a general rule, to none but men. The administration of any sacrament necessarily implies the proper intention in the mind of the minister.^cclxxvii Some sacraments require, besides this proper intention, the presence of either priestly or pontifical Orders: Confirmation^cclxxviii and Ordination^cclxxix require pontifical Orders, while the Holy Eucharist,^cclxxx Penance,^cclxxxi and Extreme Unction^cclxxxii require priestly Orders. As regards Baptism^cclxxxiii and Matrimony,^cclxxxiv although they are the concern of the priest, they may in fact be administered without priestly Orders,²⁷⁵ particularly in cases of necessity.

Once these conditions [intention and Orders] are present, the sacraments may be conferred by either the good or the wicked, the faithful or the heretical, within the Church or outside it: but within the Church, they are conferred both in fact and in effect, while outside it, although conferred in fact, they are not effective.

2. This should be understood as follows. Since it was as God-Man that our restoring Principle, the incarnate Word, instituted the sacraments for the salvation of men, He ordained, and properly so, that they were to be dispensed to men through the ministry of men, so that the minister would conform both to Christ the Saviour and to man in need of salvation. Christ the Saviour brought about the salvation of mankind in a manner befitting the equity of justice, the dignity of order²⁷⁶ and the assurance of salvation itself - for He wrought salvation²⁷⁷ in a just, orderly, and sure way; therefore He entrusted the administration of these sacraments to men in a way that conformed to these three perfections.

First, EQUITY OF JUSTICE demands that the actions of man, as man, be not performed unthinkingly; that the actions of man, as minister of Christ, be referred in some way to Christ; and that the actions of man, as minister of salvation, be referred in some general or particular way to salvation. Because the administration of the sacraments is a work of man as rational, as minister of Christ, and as minister of salvation, therefore it must necessarily proceed from intention: an intention by which a man proposes to perform that which Christ has instituted for man's salvation, or at least to do that which the Church does; which would generally include the same purpose, since the Church, as it receives the sacraments from Christ, also dispenses them for the salvation of the faithful.

3. The ORDER OF DIGNITY demands that the greater men be entrusted with the greater sacraments, the lesser men with the lesser, and those of intermediate rank with the intermediate.²⁷⁸ Now, some sacraments are principally concerned with the excellence of virtue or dignity, to wit, the sacraments of Confirmation and Orders; others, with the poverty of need, to wit, Baptism and Matrimony - the former generating, and the latter regenerating, to a life of virtue; others again are mainly concerned with intermediate matters, to wit, Holy Eucharist, Penance, and Extreme Unction. Hence, under general law, the first may be conferred only by bishops and pontiffs; the last, being the least may be administered by those who have received merely the lower Orders, or even by laymen, particularly in case of need - i. e., as regards Baptism; the intermediate may be conferred only by priests, who stand, so to speak, in the middle, between bishops and laymen.

4. Finally, the ASSURANCE OF SALVATION requires that the sacraments be so administered as to exclude any doubt. Now, no one could ever be certain of the morality or faith of the minister, nor could the minister himself be certain whether he is worthy of love, or hatred²⁷⁹. And so, if the administration of the sacraments were reserved to the virtuous, no one would be certain of having received them validly: they would have to be repeated again and again, and one man's sin might hamper the salvation of another. Neither would there be any stability in the hierarchical degrees of the Church Militant, which are founded mainly upon the administration of the different sacraments. It was fitting, therefore, that such administration be entrusted in consideration, not of a man's personal holiness, which depends upon the will, but of his authority, which is essentially constant. Properly, then, this power was given to good and bad alike, to those within the Church and to those without.²⁸⁰

But because none may be saved outside the communion of faith and love which makes us children and members of the Church, whenever the sacraments are received outside it, they are received with no effect toward salvation, although they are true sacraments. They may become effective, however, when the recipient returns to Holy Mother Church, the only Bride of Christ, whose sons are the only ones Christ the Spouse deems worthy of the eternal inheritance. Wherefore Augustine writes against the Donatists:²⁸¹ "A comparison of the Church with paradise reveals that while strangers to the Church may receive its Baptism, no one outside the Church may receive or possess beatific salvation. For, as the Scriptures testify, the rivers from the fountain of paradise flowed abundantly even on the outside. Indeed, they are remembered by name, and we all know through which countries they ran, and that they did in fact exist outside of paradise. Yet neither in Mesopotamia nor in Egypt, both washed by these rivers, is there anything left of that blissful life remembered of paradise. The waters of paradise, then, are found outside it, but beatitude only within. Likewise, the Baptism of the Church may be obtained outside it, but the reward of beatific life is found only within this Church built upon a rock; and endowed with the keys to bind and absolve. And this Church is one, and it holds and possesses all the power of its Spouse and Lord, and by virtue of this conjugal power, it may give birth even through slave-girls to children who shall be called to the state of heirs if they are not proud; whereas, if they are proud, they shall remain outside. Even more: because we are fighting for the honor and unity of the Church, let us not give credit to heretics for any of its truth we find in them, but teach them instead by demonstration that they have it through union, and that it shall be of no salutary use to them unless they return to this same union."^cclxxxv

CHAPTER 6 - ON THE REPETITION OF THE SACRAMENTS^cclxxxvi

1.  Concerning the repetition of the sacraments, the following must be held. Although, generally speaking, none of the sacraments should be conferred several times upon the same person, as regards the same matter,²⁸² and for the same reason, lest there be lack of respect for the sacrament,^cclxxxvii there are in particular three sacraments, Baptism, Confirmation, and Orders, which are never to be repeated; for by each of these three a unique inner character is imprinted which is never deleted. Among these characters, that of Baptism is fundamental, for the other two cannot be imprinted unless this has first been given. Thus, if a man goes through the ordination ceremony without having been baptized, nothing is effected, but [after Baptism is conferred] everything has to be done over again: "for when a thing [ordination] in fact was not done in the first place, it cannot be said to be repeated."^cclxxxviii

2.  This should be understood as follows. Although our restoring Principle, the incarnate Word, in His supreme power, wisdom, and goodness never does anything inefficacious, improper, or fruitless in any circumstances, this is true all the more in His most noble works such as those through which the human race is restored. Since the sacraments belong to this category of divine works, it follows that a certain disrespect is shown to them when they are repeated on the same matter and person and for the same reason. For this would indicate that their first administration was inefficacious, improper, and fruitless, which contradicts the requirements of the supreme power, wisdom, and goodness of the restoring Principle, always present and active in and through the sacraments.

3.  Again, among the sacraments, whose general purpose is to restore mankind through the efficacy of divine power, there are some which were introduced merely as remedies against disease, and others not only for this purpose but also for the sake of establishing, dividing, and ordaining the hierarchical dignities within the Church. Now, diseases may vary, yield to remedies, and yet recur, but the dignities of the Church must remain firm, solid, and unshaken. That is why the sacraments concerned with recurring diseases have transitory effects, and consequently they may be repeated if a new reason appears; while those concerned with the hierarchical dignities and the different states of faith must necessarily have some effects that remain beyond their remedial action in order to establish a fixed and stable distinction between the dignities and states within the Church. Since this can be attained neither by natural means nor even by the gift of sanctifying grace, it must necessarily come about through certain signs impressed upon the incorruptible substance, that is, the incorruptible soul, by the incorruptible Principle, according to incorruptible nature, that is, indelibly and gratuitously: and such signs are called characters. These characters, because they are indelible, may never be assumed a second time, nor may the sacraments imprinting them ever be repeated.

4.  Finally, there is a threefold functioning of faith whereby a distinction is made among the Christian people, which is to say, among the orderly ranks of the Church: the states of faith born, faith strengthened, and faith multiplied; the first dividing the faithful from unbelievers, the second dividing the strong from the weak or infirm, the third dividing clerics from laymen. That is why the sacraments related to this threefold state of faith always impress a character distinguishing those indelibly marked by it, wherefore these sacraments may never be repeated. And because Baptism concerns the state of faith born whereby the people of God is distinguished from unbelievers, as were the Israelites from the Egyptians; because Confirmation concerns the state of faith strengthened whereby the strong are distinguished from the weak, as are fighters from those who cannot fight; and because Orders concerns the state of faith multiplied whereby clerics are distinguished from laymen,²⁸³ as were the Levites from the other tribes: therefore it is only in these three sacraments that a character is imprinted.

5. Moreover, since the distinction between God's people and the others is first and fundamental, it follows that the character of Baptism is the foundation of all the others. Therefore, in the absence of this foundation, nothing may be built, and thus everything [that may have been attempted] must be done anew; while if this character has been laid down, the others may be impressed, each once and for all. The three said sacraments that imprint these characters may not be repeated for any reason whatsoever; and a severe penalty must be imposed upon those who do repeat them for they insult a sacrament of God.

The other four sacraments, however, may be repeated without offense when new occasions arise.

CHAPTER 7 - ON THE NATURE AND INTEGRITY OF BAPTISM^cclxxxix

1.  Now, in the seventh place, we come to the consideration of the integrity of each sacrament. Of the seven, we must speak first of Baptism which is the door to the others.

2.  Concerning the sacrament of Baptism, the following must be held. For anyone to be validly and fully baptized, the form established by the Lord must be said aloud:²⁸⁴ "I baptize thee in the name of the Father, and of the Son, and of the Holy Spirit. Amen."²⁸⁵ No word should be omitted, none added, nor should the order given here be changed, nor should the word "name" in the beginning be altered. There must also be immersion or ablution of the whole body, or at least of its most noble part, by means of the element water, in such a way that the immersion [or ablution] and the vocal expression are performed simultaneously by one and the same minister.

If these conditions are fulfilled, and if there is no feigning in the one to be baptized, there is given to him a grace that regenerates and rectifies him, and cleanses him of every sin. For the sake of greater effectiveness, a preparatory instruction and exorcism precede the baptism of both children and adults. In the case of adults, personal faith is required, whereas in the case of children, the faith of another suffices.

3. This should be understood as follows. Because our restoring Principle, the incarnate Word, as an utterly perfect and sufficient Principle, must in restoring mankind through remedial sacraments employ nothing superfluous, out of order, or incomplete:^ccxc therefore He necessarily made the sacraments of Baptism and the others as complete as required by His power, by our salvation, and also by our disease.

Now this power which restores us is the power of the whole Trinity, whom Holy Mother Church accepts in her soul, confesses in words, and professes with signs, under the distinctness and properness, order and natural origin, of three Persons. This power is also the power of the passion of Christ, who died and was buried and rose again the third day²⁸⁶. Hence, in order to express both [the Trinity and Christ] in the sacrament which is the first of all the sacraments, and the one in which this power is first and radically active, there must be in Baptism an expression of the Trinity through a distinct, proper, and orderly mentioning of names; this at least in the common form, for in the early days of the Church, Baptism could be conferred in the name of Christ,^287ccxci which comprised the Trinity by implication. The formula of Baptism also must be pronounced in a proper and orderly sequence, concurrently with the threefold immersion [or ablution] fittingly representing Christ's death, burial, and resurrection the third day. And because these powers [of the Trinity and of the passion] act simultaneously and within a single Christ and Saviour, both must be applied by one and the same minister at one and the same time in order to preserve the oneness of the sacrament and to signify the oneness of the Mediator.^ccxcii

Again, because our salvation required first a regeneration or renovation into the state of grace, that is, the state of spiritual life - a regeneration or renovation through the cleansing of impurity, the expelling of darkness, and the cooling of concupiscence, the downfall of every man born of Adam's seed - therefore the first sacrament, which brings about regeneration, most fittingly was performed with that element which applies by its natural signification to the aforesaid threefold effect of the grace initiating our salvation.²⁸⁸ For water cleanses by its purity, transmits light by its limpidity, and cools by its freshness. It is also the commonest of all liquids. That is why the sacrament of our regeneration is fittingly performed with water - any water whatsoever, for "any water is of the same species as any other water";^ccxciii and thus also is obviated the danger that someone's salvation might be imperiled through lack of the proper material element.

5. Finally, the disease in us which Baptism radically opposes is original sin. This disease denies to the soul the life of grace; [it denies it] the enabling rectitude of all the virtues; it inclines the soul in a certain measure toward every kind of sin. Being inherited, "it makes a child potentially concupiscent and a man actually so,"^ccxciv and also reduces the soul to diabolical servitude, submitting it to the power of the prince of darkness. And so, for the efficient cure of the disease, this sacrament must provide a grace that regenerates, to offset the loss of the spiritual life; a grace that rectifies by means of a sevenfold power, to offset the loss of the enabling virtues; and a grace that cleanses of all sin, to offset every tendency to vicious disorder.

6. Now, because original sin, received from another, makes a child potentially concupiscent and an adult actually so: therefore the adult must necessarily have personal faith and personal contrition, while the child needs no more than the faith and contrition of another, that is, of the universal Church. And because the purpose of Baptism is to deliver both children and adults from the power of the prince of darkness, both should be exorcised, that the hostile spirits may be expelled, and both instructed, that the adults may be delivered from the darkness of error and formed to the faith, and that the godparents representing the children may learn what to teach them; lest the sacrament of Baptism be prevented by human default from achieving its intended end.

CHAPTER 8 - ON THE INTEGRITY OF CONFIRMATION^ccxcv

1. Concerning the sacrament of Confirmation, the following must be held. For this sacrament to be complete, a formula must be pronounced, usually in these terms: "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Amen."²⁸⁹

The chrism required is made of olive oil and balm.

When the bishop anoints the forehead with chrism in the form of a cross while pronouncing the formula of confirmation, the sacrament is received. By this sacrament, a man is strengthened as a soldier of Christ, prepared to confess His name publicly and courageously.

2. This should be understood as follows. As our restoring Principle, the incarnate Word, was eternally conceived in the bosom of the Father and temporally appeared to man in sensible flesh, He likewise restores none but the one who also conceives Him is his heart by believing, and who brings forth by fitting confession of faith Him in whom he believes. Now, a fitting confession of faith is one that is sincere and characterized by absolute truthfulness: that is, one that is not only speculative but also practical. It implies not only "conformity between thought, expression, and object,"^ccxcvi but also conformation of the whole man to truth, in which the reason understands, the will agrees, and the faculties co-operate, so that the confession of faith comes forth from the whole heart, the whole soul, and the whole mind:²⁹⁰ from a pure heart and a good conscience and faith unfeigned²⁹¹. And such a confession of faith is whole, acceptable, and courageous: whole in regard to the One of whom it is made, acceptable in regard to the one[s] before whom it is made, and courageous in the one who makes it. But since man is too fainthearted for this without the strengthening hand of heavenly grace, therefore the sacrament of Confirmation was divinely instituted as an immediate complement to Baptism.

3. Now, because "the end determines the means,"^ccxcvii for this sacrament to be complete, it must meet the three aforesaid conditions of a proper confession of faith.

First, it must be WHOLE, and there is no whole confession of faith unless a man confesses that Christ is true Man crucified for the sake of men, and that He is also true incarnate Son of God, coequal within the Trinity in all respects with the Father and the Holy Spirit. Hence, the formula expresses, not only the act of confirming, but also the sign of the cross itself, and the name of the blessed Trinity.

4. Next, a fitting confession of faith must be ACCEPTABLE to the one[s] before whom it is made - that is, God and men. It cannot be acceptable to God unless the mind is enlightened and the conscience purified, nor can it be acceptable to men without the fragrance of a good name and a virtuous life. Hence, the external element [of the sacrament] combines clear olive oil and scented balm in order to signify that the confessing toward which this sacrament disposes and leads must combine clarity of conscience and understanding with the fragrance of a good life and name, lest there be contradiction between words and conscience, or between words and reputation, which would prevent a confession of faith from being accepted by man or approved by Christ.

5. Finally, a fitting confession of faith must be COURAGEOUS. No one should avoid confessing the truth out of reluctance or timidity; nor, in time of persecution, should anyone be afraid or ashamed of publicly confessing Christ ignominiously put to death on the cross, out of fear of suffering pain or disgrace similar to those of the passion. Such shame and fear show mostly in the face, and more particularly on the forehead: that is why a strength-conferring hand is imposed upon us for our strengthening and a cross imprinted upon our brow, so that we may not blush to acknowledge this cross openly, nor fear to confess when we must the name of Christ, come pain or shame - like a true wrestler rubbed with oil before the bout, or a hardy soldier bearing before him the sign of his King, the triumphal standard of the cross, wherewith to penetrate in safety the ranks of the enemy. Indeed, the glory of the cross cannot be preached if there is present any fear of its suffering or shame. This accords with the words of St. Andrew: "As for me, if I were afraid of the disgrace of the cross, I would not be preaching its glory."^ccxcviii

CHAPTER 9 - ON THE INTEGRITY OF THE HOLY EUCHARIST^ccxcix

1. Concerning the sacrament of the Holy Eucharist, the following must be held. Therein are not only represented but actually contained, under the two species of bread and wine, yet forming not two sacraments but one, Christ's true body and true blood. This is brought about through consecration of the priest, using the vocal form instituted by the Lord: over the bread, "[For] this is My body"; over the wine, "[For] this is the chalice of My blood...." When these words are said by the priest with the intention of consecrating, the substance of the elements is transubstantiated into the body and the blood of Christ. While the species remain unchanged in their sensible form, both contain the whole Christ, not as confining Him in space, but sacramentally. Under these same species, He is offered to us as sustainment. Whoever receives it worthily, eating not merely in fact but also spiritually through faith and love, is more fully incorporated into the mystical body of Christ, being also refreshed and cleansed in himself. But he who approaches it unworthily, without distinguishing the body of Christ, eats and drinks judgment to himself²⁹².

2. This should be understood as follows. Because our restoring Principle, the incarnate Word, is utterly sufficient in His power and utterly wise in His expression, therefore He so conferred the sacraments upon us as to conform with the demands of both His wisdom and His sufficiency.

Because of His supreme sufficiency, in providing disease-healing remedies and charismatic graces, He instituted sacraments not only to bring us forth to the life of grace, as Baptism; or to increase and strengthen us in this life once we were born to it, as Confirmation; but also to nourish us in it once we were born and strengthened, and this is the sacrament of the Holy Eucharist. Wherefore these three sacraments are conferred upon all who have attained faith. Now, because nourishment in the life of grace consists for any one of the faithful in preserving devotion toward God, love for neighbor, and inner delight; and devotion toward God is practiced through the offering of a sacrifice, love for neighbor through union within a single sacrament, and inner delight through partaking of the pilgrim's food: therefore our restoring Principle gave us this sacrament of the Holy Eucharist as a sacrificial offering, as a sacramental union, and as sustainment on the way.

3. But because our restoring Principle is not only utterly sufficient but also utterly wise, and as such, does all things in orderly fashion: therefore He so gave us and disposed for us this sacrifice, this sacrament, and this food, as to conform with the time in which grace was revealed, with our state of wayfaring, and with our capacity to receive.

First, then, because the TIME in which grace was revealed demanded the offering, not of a victim of any kind, but of one that would be pure, acceptable, and all-sufficient; and none such exists but the One offered on the cross, that is, the body and blood of Christ:²⁹³ the body and blood of Christ had to be present in this sacrament, not only figuratively but in reality, as a gift to suit the time.

Likewise, because the time of grace demands that the sacrament of union and love not only signify this union and love, but also be a means inflaming the heart toward them so as to bring about what it represents; and because what chiefly inflames toward mutual love, and chiefly unites the members, is the oneness of the Head from whom the stream of mutual affection flows into us through the all-pervading, uniting, and transforming power of love: therefore this sacrament contains the true body and immaculate flesh of Christ, in such a way that it penetrates our being, unites us to one another, and transforms us into Him through that burning love by which He gave Himself to us [in the incarnation], offered Himself up for us [in the passion], and now gives Himself back to us, to remain with us until the end of the world.

For the same reason, a sustainment fitting for the state [time] of grace must be spiritual, universal, and salutary. Now, the spirit is sustained by the Word of life: wherefore the spiritual soul in the flesh is properly sustained by the incarnate Word, or the flesh of the Word, which is a universal and salutary food; for although one, it is the means of salvation unto all. Because no spiritual, universal, and salutary food can be given, except the body of Christ, it follows that this body must in all reality be contained within the Holy Eucharist for the sacrifice to be perfectly propitiative, the sacrament perfectly unitive, and the food perfectly refective: all of which must occur in the time of the new law, of grace revealed, and of the truth of Christ.

4. Again, because it does not accord with the STATE OF WAYFARING that Christ be seen, since the mystery should be veiled and the merit of faith thereby secured; and because it is unseemly that the flesh of Christ be torn with the teeth, by reason of the loathsomeness of such crudity and the immortality of this same body: therefore it was necessary that the body and blood of Christ be imparted under the veil of the most sacred symbols and by means of congruous and expressive similitudes. Now, nothing is better suited for refection than bread as food and wine as drink, and nothing is a more appropriate symbol of the unity of the body of Christ, physical and mystical, than the one bread made of a number of the cleanest grains and the one wine pressed from a number of the purest grapes; therefore it was fittingly under these species, in preference to any others, that this sacrament was proffered. And because Christ was to be present under these species by means of a change occurring not in Himself but in them, therefore when the two aforementioned formulas are pronounced, indicating the presence of Christ under the species, there occurs a change of substance of both into His body and blood, while the accidents alone remain as signs containing and expressing them.

5. Since in truth the blessed and glorious body of Christ cannot be divided into its physical parts nor separated from the soul or from the supreme Godhead, therefore under each of the species there is present one Christ, whole and undivided, body, soul, and God. Hence under the two species there is but one utterly simple sacrament containing the whole Christ. And because any portion of the species represents the body of Christ, it follows that He is as fully present in any part as in the whole, whether the species be divided or not: and thus He is not present there in the sense of being spatially confined, as occupying a place, as having a position, or as being perceptible to any of the bodily and human senses: He is hidden to every sense so that faith may have its field and acquire merit. For this reason also - to maintain the mystery - the accidents retain their full operation (although they are not related to that which underlies them) as long as they contain within themselves the body of Christ: and that is as long as they keep their natural properties and are fit to provide nourishment.

6. Finally, because OUR CAPACITY to receive Christ fruitfully resides, not in the flesh but in the spirit, not in the stomach but in the mind; and because the mind does not attain Christ except through understanding and love, through faith and charity, so that faith gives us light to recognize Him and charity gives us ardor to love Him: therefore, if anyone is to approach this sacrament worthily, he must partake in the spirit so as to eat in the acknowledgment of faith and to receive in the devotion of love, whereby he will not be transforming Christ into himself, but instead will be passing over into the mystical body of Christ.

Clearly, then, the one who receives with a lukewarm, irreverent, and careless heart eats and drinks judgment to himself,²⁹⁴ because he offends such a great sacrament. Wherefore those who know themselves to be insufficiently clean of bodily or spiritual sin, or lacking in devotion, are advised to wait until they are ready to receive the true and pure Lamb in a manner both devout and attentive.

7. Wherefore also it is commanded that this sacrament be surrounded with great solemnity, of place as well as time, of words and prayers as well as of vestments, in the celebration of Masses; so that both the celebrating priests and the communicants may realize the gift of grace through which they are cleansed, enlightened, perfected, restored, vivified, and most ardently transformed into Christ by rapturous love.

CHAPTER 10 - ON THE INTEGRITY OF PENANCE^ccc

1. Concerning the sacrament of Penance, the following must be held. It is "a life-saving plank after shipwreck,"^ccci a plank to which any man drowning in mortal sin may cling as long as he lives, whenever and as often as he chooses to implore the divine mercy.

Integral parts of this sacrament are: contrition in spirit, confession in words, and satisfaction in deed. Wherefore penance is entire when the sinner has abandoned in fact, confessed in word, detested in spirit, every mortal sin he ever committed, and has firmly purposed never to sin again. When these conditions properly concur with absolution by one who possesses Orders, the power of the keys, and jurisdiction, the penitent is absolved of his sin, reunited with the Church, and reconciled with Christ by means of the aforesaid priestly keys; furthermore, to the judgment of this same one [endowed with the keys] pertain matters not only of absolving but also of excommunicating and of granting indulgences, the latter two properly belonging to a bishop as the spouse of the Church.

2. This should be understood as follows. Because our restoring Principle, the incarnate Word, being the Word, is the fountainhead of truth and wisdom, and being incarnate, is the fountainhead of kindness and leniency: therefore it belongs to Him to restore humanity through the medicine of the sacraments, and most of all to heal it of its principal disease, mortal sin, as befits the kind High Priest, the able Physician, and the just Judge; so that our healing may demonstrate the supreme mercy, prudence, and justice of the incarnate Word.

3.  Our healing from mortal sin through penance demonstrates, in the first place, the supreme MERCY of Christ, most kind High Priest. This mercy more than suffices to offset any human sin, whatever its nature, gravity, or frequency. That is why Christ, in His supreme mercy, receives and pardons sinners, not only once or twice, but as often as they prayerfully beg for God's mercy. Now, because divine mercy is implored sincerely and humbly only when the spirit is sorrowful and repentant; and because the way of repentance is open to man during his whole lifetime, for he is then free to turn toward either good or evil: therefore, whatever the gravity, circumstances, or frequency of his sins, the sinner may always seek refuge in the sacrament of Penance, through which his transgressions will be remitted unto him.

4.  Again, our healing must demonstrate the supreme PRUDENCE of Christ, most able Physician. Now, because a physician's prudence consists in applying remedies specific to the disease, removing not only the disease itself but also its cause; and because sins are committed against God through pleasure, assent, and execution, that is, in the heart, in the mouth, and in action: therefore the Physician most prudent ordained that this disease in the affective, expressive, and operative powers of the sinner, originating as it does from hidden acceptance of the pleasure, be cured in terms of the same three powers by means of penitential sorrow conceived in the heart through compunction, expressed orally through confession, and consummated in deed through satisfaction.

And because every mortal sin leads away from the one God, opposes the one grace, and distorts the one and essential righteousness of man, therefore, in order to assure the complete sufficiency of the penitential remedy, the sinner must repent of all his misdeeds, regretting those of the past, breaking away from those of the present, and proposing firmly never to commit in the future sins of the same or of any other kind.^cccii Hence, by completely withdrawing from sin through Penance, the sinner receives that divine grace which brings about the remission of all sins.

5.  Finally, because our healing must demonstrate the true JUSTICE of Christ the Judge, and since He is not to judge in person before the last and final judgment, therefore it was necessary to appoint judges who would pass particular judgments before the end of time. And because these judges, placed between the offended God and offending man, are like mediators, being close to Christ and appointed over the people; and because priests are particularly close to the Lord and familiar with Him by reason of their office, having been especially consecrated to His ministry: therefore all priests, and none but priests, receive the power of the two keys - the key of knowledge for discerning and the key of binding and loosing for judgment and for imparting the grace of absolution.

6.  Now, lest there be confusion, prelates are not appointed indiscriminately over others, for the hierarchy of the Church must be organized according to judiciary power. Hence this [judiciary] use of binding and loosing is granted primarily to a single and sovereign Pontiff, upon whom universal jurisdiction is conferred as upon the supreme head. Thence it is apportioned to the different Churches [dioceses], first to the bishops and thence to the priests. Thus, although every priest possesses ordination and the keys, their use extends only to those subjects who are under his ordinary jurisdiction, except when he receives delegated power over others from one who has jurisdiction over them. Since such jurisdiction exists primarily in the supreme head, then [within his diocese] in the bishop, and finally [within his parish] in the pastor, it may be delegated by any one of them, sufficiently by the lowest in rank, to a wider extent by the intermediate, and most extensively by the highest.

7. Now, this jurisdiction, as it is found in the supreme Pontiff, and also in the bishops, extends not only to matters of the inner conscience in man's relationship with God, but also to matters of public relationship between man and man - for instance, in the case of those who are responsible for the administration and care of the Church, as the spouse is responsible for the bride. Therefore prelates have the power of the sword by which they may strike, through excommunication, in the defense of right, and the power of largess by which they may distribute, through indulgences, the Church's treasures of merit entrusted to their care by both the Head and the members. Thus, as true judges appointed by God, they possess the full power of binding and loosing, of striking the impenitent and cowing the rebellious, of absolving the truly repentant and reconciling them with God and Holy Mother Church.

CHAPTER 11 - ON THE INTEGRITY OF EXTREME UNCTION^ccciii

1. Concerning the sacrament of Extreme Unction, this, in sum, must be held. It is the sacrament of those who are leaving this life, preparing and disposing them for PERFECT [spiritual] health. It also has the power of obliterating venial sins,²⁹⁵ and of restoring TEMPORAL health if that is for the good of the patient.

For this sacrament to be complete, pure consecrated oil must be used, certain prayers must be said, and the patient must be anointed on seven parts of the body: on the eyes, ears, nostrils, lips, hands, feet, and loins.²⁹⁶ And the sacrament must be conferred upon none but adults²⁹⁷ in danger of death who ask for it, and only by the hand and ministration of a priest. Wherefore, between this sacrament and the sacrament of Confirmation there are seven differences: in effect, matter, form, recipient, minister, place, and time.

2. This should be understood as follows. Because our restoring Principle, the incarnate Word, restores us as the Mediator between God and men, Himself man, Christ Jesus²⁹⁸, and as it pertains to Jesus [Saviour] to save and to Christ the Anointed to pour upon men the grace of anointment: therefore it is for Him to impart to His members a saving unction. Now, for the sake of perfect healing, the soul needs to be made well in regard to three things - the strife of action, the sweetness of contemplation, and the delight of possession; and the first pertains to the recruits of the Church Militant, the second to its leaders who are to teach others, and the third to those who are leaving this same Church through death. Wherefore the Lord was not content to institute a [first] sacramental unction, as He did in Confirmation, but He also instituted an intermediate one in priestly Orders, and an Extreme Unction at the approach of death.

3. Now, because "the end determines the means,"^ccciv this sacrament must act, and be constituted, received, and conferred,²⁹⁹ in a manner to conform to its end.

First, therefore, the ACTION of this sacrament must be determined by its end, which is to make the attaining of salvation, that is, eternal happiness, swifter and easier. Now, these effects come about through devotion that lifts up the soul, and through remission of venial sins and their consequences, that drag it down; therefore this sacrament must effectively prompt devotion, remit venial sin, and more easily remove the dross of sin. Moreover, because many are sick who need to live longer in order to increase their merit, this sacrament, while strengthening the soul toward good and disburdening it of evil, often also gives relief from the physical disease. And that is what blessed James means when he says that: the prayer of faith will save the sick man. . . and if he be in sins, they shall be forgiven him³⁰⁰.

4. In the second place, the CONSTITUTION of this sacrament must be determined by its end, which is to restore spiritual health through deliverance from sin. Now, such health depends on soundness and purity of the inner conscience upon which the heavenly Judge will pass judgment. Hence, the matter of this sacrament must be oil, pure and consecrated, symbol of a conscience both clean and holy; and since mortal man has not the power to restore spiritual health, the prayer and words must be an appeal for grace.

Again, the soul contracts spiritual infirmities in the body through the agency of the four leading powers of that body - the perceptive, the rationally expressive, the generative, and the locomotive: wherefore the organs to be anointed are those serving these same four powers. Now, there are five organs serving the senses - the eyes providing vision, the ears hearing, the nose olfaction, the hands feeling, the mouth both taste and another power, that of rational expression; while the feet provide locomotion and the loins generation (for it would not be proper or modest here to touch or even mention the genitals). Therefore the CONFERRING of the unction must be on the seven parts here named, so that by this sacrament a man may be disposed toward the fullness of spiritual health through the removal of all venial sin.

5. Finally, the RECEPTION of this sacrament must also be determined by the end, which is to make swifter man's passage to heaven by taking away his burden of venial sin and turning his mind to God. Therefore Extreme Unction should be administered to none but adults, that is, those capable of venial sin; to none but those requesting it with a devout heart; and to none but those in danger of death and almost at the point of passing into another state. And because this is a sacrament of those in danger of death, and, on the other hand, a sacrament whose matter is holy- that is, consecrated oil - in order to avoid any risk,^cccv its dispensation is entrusted to priests in general. And, because of the consecration of the oil, it should be touched by none but consecrated hands.³⁰¹

6. Confirmation and Extreme Unction, differing as they do in their end, differ also in their effect, matter, form, place, occasion, recipient, and minister. In effect: one prepares for a more courageous fight, the other for a swifter ascent; in matter: one uses oil mixed with balm, the other pure oil; in form: one is indicative, the other deprecative; in place: one is applied to the forehead only, the other to several parts; in occasion: one is given in health, the other in sickness; in the recipient: one may be given not only to adults but also to infants,³⁰² the other to adults only; in the minister: one is conferred by a bishop, the other by any priest. All these differences are determined by the difference in the ends, for it is clear that a difference in proximate ends causes a difference in the means to them.

CHAPTER 12 - ON THE INTEGRITY OF ORDERS^cccvi

1. Concerning the sacrament of Orders, this is, in sum, what must be held. "Orders is a certain sign through which a spiritual power is conferred upon the ordained."^cccvii

Although Orders is but one of seven sacraments, there are within it seven stages: the first, of PORTERS, the second of LECTORS, the third, of EXORCISTS, the fourth, of ACOLYTES, the fifth, of SUBDEACONS, the sixth, of DEACONS, the seventh, of PRIESTS. Below these stages, as preparation, are clerical TONSURE and PSALMODY;³⁰³ and above them, as fulfilled states, are EPISCOPACY, PATRIARCHATE, and PAPACY. It is from these [the latter three states] that all Orders derive; and to them it pertains to confer all, under the proper signs both seen and heard, and in accordance with the proper ritual as regards time, place, office, and recipient.

2. This should be understood as follows. Our restoring Principle, the incarnate Word, being both man and God, instituted the sacramental remedy for the salvation of man in a way that was ordinating, distinguishing, and power- imparting, thus conforming to the requirements of His goodness, wisdom, and might. Therefore, in entrusting to men the dispensation of this same sacramental remedy, He willed it to be, not haphazard, but in accordance with the demands of order, separation,³⁰⁴ and power. It was fitting, then, that definite persons be distinguished and set apart for the performing of this office, and that the necessary power be given them as a matter of ordinary jurisdiction. And because a distinction of this nature could not be brought about properly except by means of some sacred sign such as a sacrament, therefore a sacrament was properly instituted to be such a sign imparting order, distinction, and power, for the purpose of dispensing the other sacraments in a distinctive, effective, and orderly manner. Hence, Orders is defined as "a certain sign through which a spiritual power is conferred upon the ordained"; which definition contains the three aforesaid characters making up its essential constituents.

3. First, Orders being a sign that DISTINGUISHES a man and sets him apart from others as one totally consecrated to the worship of God, the Orders are preceded by a certain distinctive mark; this consists in the tonsure or corona, which signifies withdrawal from temporal desires and elevation of the mind toward the eternal, thus indicating that the cleric is entirely devoted to the service of God. Wherefore, on receiving the corona, he says: "O Lord, the portion of my inheritance...."³⁰⁵ And because he should be well versed in the praise of God, which consists primarily in the recitation of the Psalms, the office of Psalmodist also is conferred, as a preamble to the Orders. Isidore, however, in a broad interpretation, considers this function as one of the Orders.^cccviii

4. Secondly, because Orders is an ORDINATING sign and is in itself orderly, and Orders consists in a complete distinction and differentiation of ranks, conforming to the sevenfold grace for the dispensation of which the sacrament of Orders is chiefly intended: therefore there are seven Orders gradually rising to culminate in the priesthood, in which is the fulfillment of all Orders:³⁰⁶ for it is the priest who consecrates the sacrament of the body of Christ, in which is the fullness of all graces. Thus the other six degrees are attendants upon this one, and resemble the steps leading to the throne of Solomon.³⁰⁷ There are six degrees here, because of the perfection of that number,^cccix six being the first perfect number, and because that number is needed for the perfection and effectiveness of the ministry. For it is fitting that some serve as from a distance, others more closely, and others again very closely so that nothing be lacking in the sacred rites. And because each of these functions may be paired with another according as they concern either cleansing or enlightenment,^308cccx it follows that there are six ministering Orders, and the most perfect of all, the seventh, in which the Sacrament of the Altar is performed, and which is consummated as a single Order, as a full and final end.³⁰⁹

5. Finally, because Orders is a POWER-IMPARTING sign as regards the dispensation, not only of the other sacraments, but also of itself; and because such power over power is an excelling power: therefore it implies not only simple power, as found in simple [priestly] Orders, but also the eminence of power, as found in those to whom the conferring of Orders pertains by ordinary jurisdiction. And because the lower the degree of authority, the more widely it is distributed, and the higher the degree, the more narrowly it is concentrated: therefore there are many bishops, a lesser number of archbishops, very few patriarchs, and but one father of fathers, rightly called Pope [Father], as the unique, first, and supreme spiritual father, not only of all fathers, but likewise of all the faithful; as first hierarch, only spouse, undivided head, supreme pontiff, vicar of Christ, fountainhead, origin and law in relation to all the authorities of the Church; the one from whom all orderly power descends as from the summit to the very lowest members of the Church, according to what the loftiest dignity in the hierarchy of the Church demands.^cccxi

6. And because such dignity resides chiefly in Orders, therefore this sacrament may be conferred only with great prudence and solemnity, and hence, not indiscriminately through the ministry of any one at random, nor upon any one no matter whom, nor in any place or time indifferently. It is to be conferred upon men who are educated, virtuous, free from impediments, and in a state of fasting; in a consecrated building, during the celebration of Mass, within the time designated by ecclesiastical law; and only by bishops, to whom the dispensation of Orders is reserved because of the eminence of their rank - as also are confirmation by imposition of the hands, the consecration of nuns and abbots, and the dedication of churches; all being functions which, because of their solemnity, may not be performed by any but those endowed with eminent power.

CHAPTER 13 - ON THE INTEGRITY OF MATRIMONY^cccxii

1. Concerning the sacrament of Matrimony, this in sum must be held; that "Matrimony is a legitimate union of a man and a woman, establishing an indissoluble community of life."^cccxiii This state of union existed not only after the fall, but also before it; though originally the sacrament of union was established solely in view of its function, now it serves not merely in its function, but also as a remedy against the disease of lust.^cccxiv In addition, it was originally a symbol of the union of God with the soul; now it further signifies the union of Christ with the Church, and the union of the two natures in the one Person.

Matrimony is effected by free consent of the mind on the part of two persons of opposite sex, expressed externally through a certain sensible sign and consummated by physical union. For marriage, which is said to be initiated by words concerning the future and ratified by words concerning the present, is consummated by physical union.³¹⁰

There are three benefits attached to this sacrament, "faithfulness, offspring, and the sacrament itself."^cccxv There are twelve impediments³¹¹ which prevent an intended marriage and void a marriage that has been contracted. They are expressed in these verses: "Error, condition, vow, consanguinity - crime, disparity of cult, force, Orders, prior marriage, public honesty, affinity, impotency: these prevent intended marriage and void marriage already contracted." 2. This should be understood as follows. Our restoring Principle, the incarnate Word, being the Word of God, ... is the fountain of wisdom³¹² on high; being incarnate, is the source of mercy on earth. As the uncreated Word, He is, by His supreme wisdom, the formative cause of mankind; and as the incarnate Word, He is, by His supreme mercy, its reformative cause. Therefore He restores mankind through His mercy precisely because, in His wisdom, He had originally made it restorable; for such wisdom required as a condition of supreme order that, in making the human race, God make it able to stand, to fall, and to be restored, as we have shown above.³¹³ Because, then, the Word of God, in His wisdom, did give man the capacity to stand, to fall, and to be restored, as it behooved Him to do: therefore He ordained the continuance of the human race in such a way that in the very [sacramental] means employed man would possess what would lead him to stand firm, and also what he would need as a remedy, since in the very function of propagation there is something of sin, that is, lust, which hands down the disease.

Now, man's original perfection consisted in the union of his soul with God through an utterly chaste, SINGULAR, AND INDIVIDUAL union of love; moreover, the remedy came from the union of the divine and the human natures within the oneness of a hypostasis or Person, a oneness, that is to say, effected by divine grace as SINGULAR AND INDIVIDUAL. Therefore God decreed from the very beginning that propagation would be brought about by means of a SINGULAR AND INDIVIDUAL union of male and female. This union was to signify, before the fall, the union of God with the soul, that is, of God with the sub-celestial hierarchy [of spirits]; but after the fall, the union of God with human nature, or of Christ with the Church. Hence, Matrimony was a sacrament both before and after the fall, but it differed as to its meaning and purpose. Since Matrimony was a sacrament before the occurrence of the disease, therefore lust, which appeared later through sin, is something excused by Matrimony rather than something able to vitiate it: for the disease does not vitiate the medicine, but the medicine cures the disease.^cccxvi

From this may be clearly seen what Matrimony is, and how it was divinely brought about.³¹⁴

3. Again, because any one of the said spiritual unions signified by Matrimony consists in the conjunction of [two parties], one active and influencing and the other passive and receiving, this being brought about through the action of a bond of love which proceeds from free will alone: therefore Matrimony must be the conjunction of two persons who differ as agent and patient, that is, as male and female, their union proceeding from consent of the will alone. And because the will is not visible externally except through a sign that manifests it, therefore the mutual consent must be expressed in an external manner.^cccxvii Now, a consent regarding the future is not a true consent, but merely the promise of a consent to come; and actual consent without intercourse does not produce complete union, since the parties are not yet one flesh³¹⁵. Therefore, the WORDS CONCERNING THE FUTURE [i.e., the betrothal] are the inception of marriage, and the WORDS CONCERNING THE PRESENT [i. e., the marriage vows] are its ratification, but the union of sexes alone is its consummation; for then only do the parties become one flesh and one body, and in this only is the union between Christ and ourselves fully signified.^cccxviii Then indeed is the body of the one fully surrendered to that of the other, in virtue of each one's respective power toward the procreation of offspring.

4. Thus there are three goods in Matrimony: the sacrament, consisting in the indissoluble bond; faithfulness, in the fulfillment of the conjugal duty; and offspring, in the effect proceeding from both.

5. Finally, because this matrimonial union must result from a free consent of the will, leading to the conjunction, under a single matrimonial obligation, of two persons [properly] distant, and because there are twelve ways in which this may be impeded, therefore there are twelve impediments to marriage, which is evident from what follows.

Matrimonial consent implies freedom of the consent itself, freedom in the consenting subject, and fitness for the union. But freedom of consent may be broken in two ways, corresponding to the two causes of involuntary acts, that is, ignorance and violence.^cccxix Thus, there are here two impediments: ERROR and FORCE.

Freedom in the consenting subject may be destroyed by this, that someone is bound to another, either God or man. If he is bound to God, this may be through a religious vow, or through a state of which a vow is an integral condition; the first is the impediment of vow, the second, the impediment of Holy Orders. If he is bound to man, this may be in two ways, either present or antecedent; the first consists in a contract by which one is bound to a spouse; the second consists in the crime by which an adulterer or adulteress has contrived the death of the legitimate spouse, or promised to marry after his or her death from some other cause. Hence, there are here four impediments: vow, HOLY ORDERS, BOND, and CRIME.

Fitness for the union consists in the adequacy of the distance between the parties, and is destroyed by excessive closeness oк excessive disparity.

Now, the parties may be too closely related either by reason of a blood tie, or through something similar to it, such as legal or spiritual parenthood; or again, they may be too closely related through the union of the sexes,^cccxx or betrothal. Hence, there are here three impediments: PARENTHOOD, AFFINITY, and BREACH OF PUBLIC HONESTY.³¹⁶

There may be excessive disparity between the parties [in three ways]. These are: matters related to physical nature, such as the inability to consummate the carnal union; or matters related to a situation beyond control by the parties, such as one of them being a slave and the other free; or again, matters related to the Christian religion, such as one party being baptized and the other not. Hence, there are here three impediments: IMPOTENCY, DISPARITY OF CONDITION, and DISPARITY OF CULT.

And so there are altogether twelve impediments introduced, under the guidance of the Holy Spirit, in the teaching of the Church; for to the Church is entrusted the care of all the sacraments, but in a special way of Matrimony, because of the variations which may occur in relation to it, and because of the concomitant disease, which is the most infectious and the hardest to moderate. That is why it pertains to the Church to determine the acceptable degree of blood relationship as it sees fit at any given time; to determine which persons may or may not validly marry; and to verify separation.³¹⁷ But the Church may not, and in fact could not, annul a marriage legitimately effected; for what God has united, no man, whatever his power, may set asunder, since all men are to be judged by the judgment of God alone.

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