Question Two: On the Essence of Character

St. Thomas III, q. 63, a. 2, 3, 4 and 5.

61. Character is not a thing of reason, or a mere relation, but a real and absolute quality, not indeed a habit but a power. - For:

1. It is not a mere ordination or relation of reason, but is also something physical, as is evident a) from the Councils, which call it inhering in and impressed upon the soul; b) from the holy Fathers, who compare it to a bodily mark or character, which they impressed upon the body of those who were enrolled in military service; c) from the consent of all Theologians, with Durandus alone excepted. Whence it could not be denied without the note of temerity.

2. It is not a mere relation: for although it includes a real relation as a sign, distinctive and configurative to Christ, nevertheless there must be a real foundation of these relations.

3. It is not a habit, because no one can use a good habit badly; but someone can use character badly, as a priest does while he consecrates sacrilegiously; therefore character is not a habit.

4. It is a power, by which someone is made capable for the offices of divine worship.

It is proved: By character we are deputed to divine worship, which consists in receiving divine things and handing them on to others. But for each of these a power is required, whether receptive or active. Therefore character is a power.

62. The power of character is ministerial and instrumental. - To have character belongs to the ministers of Christ; but a minister is related after the manner of an instrument insofar as, as a servant of his lord, he is deputed to certain offices; therefore the power of character is like an instrumental power, not complete, but participated. Moreover, since character is a power ordering to acts of worship, St. Thomas concludes that it does not reside in the essence of the soul, but in a power; and indeed in the practical intellect, because worship is a profession of faith.

Theologians do not explain that power in one way, but according to their diverse opinions concerning the causality of the sacraments. Those who defend moral or intentional causality say that in character there is handed over a moral power, which does not confer the simple ability to receive or hand on sacred things, but the ability to do so from office and as a minister of Christ deputed to this, although that deputation is sometimes a condition required for validity; nevertheless this power is not granted except with a spiritual seal by which the soul is physically signed as a minister of Christ. Whence they admit a twofold element in character, really distinct. - On the other hand those who hold physical causality teach that character is a physical power, and nothing besides, which gives the simple ability, namely, the ability validly or fittingly to receive or confer sacred things.

63. Character imports a threefold relation. -

1. It is a sign of grace, the infusion of which it asks from God: for in the New Law no one can fittingly exercise the office of worship without grace.

2. It is a distinctive sign: the actions of character are to be exercised in the visible Church; whence it must become known to the faithful. But from its nature it is invisible. Therefore it is not a distinctive sign except because of its necessary connection with the external sacrament, insofar as when this is posited character is had, and character cannot be had outside the sacrament.

3. It is a sign configurative to Christ: just as a coin is configured to the king whose image it bears, so sacramental character is a participation of the priestly power of Christ, by which we are assimilated and configured to Him. For character is a participation of the power of Him by whose authority the faithful are deputed to their offices; but Christ does this insofar as He has the fullness of the priesthood, and is the author and institutor of the whole worship; therefore.

Since Christ does not have participation but the fullness of the priesthood, there is no character in Him.

64. Character is indelible, not only in the present life, which is of faith from the definition of the Council of Trent, sess. 7, can. 9, and is evident from the unrepeatability of the three sacraments, which is explained by the Fathers through character; but also in the future life, which is the common doctrine and seems certain.

It is proved: That which has no cause of corruption is preserved in being by God. But character cannot be corrupted, neither on the part of the subject, because the soul is immortal; nor on the part of the principal cause, because Christ remains a priest forever; nor on the part of itself, because it has no contrary.

It is confirmed: Character is a certain consecration; but a thing consecrated to God, for example oil, an altar, etc., always remains such as long as it exists whole; therefore.

In the blessed it remains unto glory, but is ordered to other acts proper to the heavenly hierarchy; in the damned it remains unto ignominy: for from it the condemnation of those who neglected so great a gift will appear more just.