Special Moral Theology: On the Sacraments

1. Matter to be treated. - Theology is a science deduced from the principles of revelation concerning God Himself and other things in order to God. It embraces several parts:

1. One is merely speculative, dogmatic, whose direct end is solely to know the truth concerning God Himself: both a) in Himself, as a supernatural being elevated above all things, and b) as the supernatural principle, or author and end of things, especially of man, whom God has destined to the intuitive vision of Himself, to which man can come through grace. From this there spontaneously arises:

2. Another part, practical, moral, whose direct and principal end is to direct human actions. For if God is our principle and end, there follow in us moral relations and offices toward Him: namely, we must acknowledge Him as our author, and tend toward Him as ultimate end. The moral part treats in general and in special a) of human acts by which we must tend toward God, of their rules, namely of conscience and of law, and of their principles, namely of habits, that is, of virtues and of the gifts of the Holy Spirit, all of which are means intrinsic to man and necessary by their very nature, by which we tend toward God; and on the contrary b) it treats of sins by which we are distanced from God or withdraw from Him, and of their principles, or of vices.

These two parts are necessary in theology, so that without them it could not even be conceived, for it cannot exist unless it concerns God and unless it is made by man knowing the supernatural end; but if these are present, it is also understood to be complete of itself.

3. But in the present order, after original sin, from His free will God ordained other special means extrinsic to man, so that we may be able to know Him and tend toward Him. These are namely a) the Incarnate Word, who showed us the way of truth and leads us to the salvation of eternal beatitude; b) the sacraments, by which we obtain grace and salvation, and which have their efficacy from Christ. And thus a third part of theology was added.

Now the doctrine concerning the Incarnate Word is wholly speculative and therefore is explained in dogmatic theology; but the doctrine concerning the sacraments, in general and in special, is partly speculative, partly practical. Since, however, the sacraments were instituted rather that they may be received than that they may be believed, they pertain more to moral theology, and therefore sacramental doctrine is more rightly and more suitably expounded in the moral part. And this is the matter which now is to be treated.

The division handed down is that of the Summa of St. Thomas, who in I, q. 2, proem., writes: "First we shall treat of God, not only according as He is in Himself, but also according as He is the principle of things and their end, and especially of the rational creature; second, concerning the movement of the rational creature into God; third, concerning Christ, who, according as He is man, is for us the way of tending into God."

2. The order to be followed in the treatment. - The matter to be explained is the whole doctrine concerning the Sacraments, both in general and in special, and concerning certain other things which have connection, relation, or likeness with them, such as sacramentals, rites and ceremonies, irregularities or impediments, censures or indulgences. These things are to be declared according to the natural order itself of the sacraments, namely:

1. On the Sacraments in general,

2. On Baptism,

3. On Confirmation,

4. On the Eucharist as sacrament and sacrifice,

5. On Penance,

6. On Extreme Unction,

7. On Order,

8. On Matrimony.