Article IV. On The Existence Of The Sacraments

After the essence of the sacraments has been sufficiently explained, their existence must be proved in a few words, and indeed not only in the New but also in the Old Testament. Theologians customarily distinguish three states of the human race in this matter: a) the state of original justice; b) the state of fallen nature until Christ; c) the state after the redemption of Christ.

26. a) The state of original justice is the state of our first parents in paradise before sin. It is the common opinion of theologians that no sacrament in fact existed in paradise, both because nowhere is even the least trace of the institution of sacraments at that time found, and because that state is thought to have endured for a very short time, and consequently sacraments would have been useless. Hence the matrimony of Adam and Eve, although called a sacrament by St. Paul,⁶⁶ was not a sacrament properly so called, conferring grace, but only a legitimate contract, as generally were all marriages before Christ (and now the marriages of unbelievers).

Theologians further ask whether sacraments could at least fittingly have been instituted in paradise. St. Thomas, and with him the Thomists, more probably answer in the negative.⁶⁷ Suarez, however, with certain others, holds the contrary. This question is of almost no practical utility and also of little importance. Hence, for the sake of brevity, we omit it.⁶⁸

⁶⁶ Eph. 5:32.

⁶⁷ Cf. S. theol. 3, q. 61, a. 2.

⁶⁸ See Billuart, l.c., diss. 2, a. 1; Chr. Pesch, Prael. dogm. VI, n. 398 sqq.

27. b) The state of fallen nature until Christ is customarily divided into two epochs, namely, the state before the written law and the state after the written law. The first epoch is customarily called the state of the law of nature, not because it excludes supernatural law, for in it the supernatural precepts of faith, hope, and charity had to be observed, but because at that time there was no written law from the positive will of God. That epoch endured from the expulsion from paradise until the Sinaitic law. The second epoch endured from the Sinaitic law until the advent of Christ.

In the first epoch there existed a remedy both for original sin and for actual sins, which remedy more probably was a sacrament.

A strict proof of this opinion indeed is found neither in Sacred Scripture nor in the definitions of the Church, but St. Augustine already taught: "Nor therefore is it to be believed that, even before circumcision was given, the servants of God, since faith in the Mediator who was to come in the flesh was within them, assisted their little ones by no sacrament of Him, although, for some necessary cause, Scripture willed what it was to remain hidden. For we also read of their sacrifices, by which assuredly that Blood was prefigured which alone takes away the sins of the world."⁶⁹ St. Thomas also taught the same.⁷⁰

Reasons of congruity can also be adduced: For sacraments are sensible signs of invisible sanctifying grace. But after the sin of Adam it was very fitting that signs of this kind be instituted by God. Therefore.... Proof of the minor: After the sin of Adam no one can be saved except through faith in Christ the Redeemer.⁷¹ But it is very fitting that this faith be manifested by sensible signs: 1. by reason of the corporeal nature in man, which was corrupted through sensible sin, so that from whence death arose, thence life might rise again; 2. by reason of the Redeemer, sensible in His humanity; 3. by reason of the sensible unity of the faithful. For wherever there is a visible society, there also ought to be some sensible distinctive sign. Therefore, it is very fitting that after Adam's sin sensible signs of invisible sanctifying grace, or sacraments, were instituted by God.

That at every time God with a true and sincere will willed to grant sanctifying grace to all follows from His universal salvific will. "(God) wills all men to be saved."⁷² But if God had not given some remedy against original sin, it is difficult to understand how a true possibility of eternal salvation would have been present for infants dying before the institution of circumcision. Since these things are so, all theologians unanimously teach that at least for the infants of that state there was some remedy of salvation, which is rightly called a sacrament. Whether some sacrament also existed for the adults of that epoch is denied by Suarez, Vasquez, Lugo, and others, but is rightly affirmed by St. Thomas⁷³ and the Thomists, because it scarcely seems possible that all men, even the uncultivated, without an external sign, would have been cleansed from actual sins committed by internal faith alone in Christ to come.⁷⁴

In the second epoch, that is, from the Sinaitic law until Christ, it is a morally certain and most common opinion that true sacraments were instituted by God, the denial of which would hardly escape the note of temerity. For it is established that in the Mosaic law God instituted many sacred ceremonies which regarded legal sanctification, and consequently at least indirectly also internal sanctification.⁷⁵ Circumcision especially procured internal sanctification.⁷⁶ The same is established from the Councils of Florence and Trent, which teach that the sacraments of the New Law differ greatly from the sacraments of the Old Law.⁷⁷ But if a difference is present, then the sacraments of the Old Law exist; for it would be absurd to say that the sacraments of the New Law differ from the sacraments of the Old Law if the latter did not even exist.

⁶⁹ Contra Iulian. l. 5, c. 11 (Migne, Patr. lat. 44, 809).

⁷⁰ S. theol. 3, q. 61, a. 3, and q. 65, a. 1 ad 7.

⁷¹ Cf. Rom. 3:22 sqq.

⁷² 1 Tim. 2:4.

⁷³ S. theol. 3, q. 65, a. 1 ad 7; IV Sent., dist. 1, q. 1, a. 2, sol. 3.

⁷⁴ Cf. Billuart, De sacr. diss. 2, a. 1, and Drouven, De re sacr. l. 1, c. 2.

⁷⁵ Cf. the Book of Leviticus.

⁷⁶ Cf. above, n. 4.

⁷⁷ Denz., nn. 695 and 845.

28. The number of the sacraments of the Old Law is not assigned in the same manner by theologians. All indeed admit that circumcision was a sacrament. Hence St. Augustine already said: "Circumcision was the sacrament of that time, which prefigured the baptism of our time."⁷⁸ But since only boys at least eight days old could receive circumcision, it was fitting that a similar remedy against original sin and a similar sign professing faith in the Messiah to come should exist for females and also for boys who died before the eighth day. This sign is customarily called by theologians the sacrament of the law of nature.⁷⁹

But just as through circumcision or the sacrament of the law of nature the whole people was consecrated to the worship of God, so in a special manner Aaron and his sons were consecrated to the priesthood or to the office of Levites.⁸⁰ A consecration of the Levites of this kind, which prefigured the sacrament of order, is commonly held by theologians to be a sacrament.⁸¹ A few, however, deny this. The eating of the paschal lamb prefigured our pasch, that is, Christ.⁸² Therefore it is commonly held to be a sacrament prefiguring the sacrament of the Eucharist. St. Thomas teaches the same concerning the eating of the loaves of proposition, which was permitted to priests alone and indeed in a sacred place.⁸³ Finally, in the Old Law there were various purifications from certain external uncleannesses and also expiations from sins.⁸⁴ All these things prefigured the sacrament of penance. Hence it can generally be said that there were four categories of sacraments in the Old Law, namely:

1. circumcision or the sacrament of nature, prefiguring baptism;
2. the eating of the paschal lamb or of the loaves of proposition, prefiguring the Eucharist;
3. diverse purifications and expiations, prefiguring penance;
4. the consecration of Levites and priests, prefiguring order.

But to three sacraments of the New Law, namely, confirmation, extreme unction, and matrimony, nothing corresponded in the Old Law. For "to the sacrament of confirmation, which is the sacrament of the fullness of grace, no sacrament can correspond in the Old Law, because the time of fullness had not yet arrived, since 'the law brought nothing to perfection.'⁸⁵ Likewise also to the sacrament of extreme unction, which is a certain preparation for entrance into glory, the approach to which was not yet open in the Old Law, the price [of redemption] not yet having been paid. Matrimony indeed existed in the Old Law insofar as it was an office of nature, but not insofar as it is the sacrament of the union of Christ and the Church, which had not yet been effected. Hence also in the Old Law a bill of repudiation was given, which is contrary to the nature of a sacrament."⁸⁶

⁷⁸ De anima l. 2, c. 11, n. 15 (Migne, Patr. lat. 44, 504).

⁷⁹ Cf. S. theol. 3, q. 70, a. 4 ad 3.

⁸⁰ Cf. Ex. c. 29 and Lev. c. 8.

⁸¹ Cf. S. theol. I-II, q. 102, a. 5.

⁸² 1 Cor. 5:7.

⁸³ Lev. 24:9. Cf. St. Thomas, l.c.

⁸⁴ Lev. c. 12 sqq.; Num. c. 19 sqq.

⁸⁵ Heb. 7:19.

⁸⁶ S. theol. I-II, q. 102, a. 5 ad 3.

29. c) That in the New Law sacraments exist, and indeed sacraments distinct from those of the Old Law, is defined as of faith in the Councils of Florence and Trent.⁸⁷

Reasons of congruity. The existence of the sacraments indeed cannot be strictly proved from natural reason, since they are altogether supernatural gifts; nevertheless, several reasons of fittingness can be adduced, for example: 1. it is very congruous that grace be conferred upon man, who is composed of body and soul, through sensible signs, such as the sacraments instituted by Christ; 2. the sacraments are greatly serviceable for strengthening the visible society of the Church, promoting the worship of religion, retaining vividly the memory of the Passion of Christ, exercising our humility, and professing the faith.⁸⁸

The Roman Catechism⁸⁹ enumerates seven reasons of congruity why it was fitting for the sacraments to be instituted:

1. That they may assist the weakness of human understanding. From sensible signs man more easily perceives the existence and efficacy of interior grace.
2. That they may raise up slowness in believing. For our faith is aroused by external signs.
3. That a ready and certain medicine may exist for driving away the diseases of the soul and preserving salvation. For the fruit of the Passion of Christ is communicated more certainly through the sacraments than through perfect contrition and other means.
4. That they may be symbols of Christianity and the true religion, and bonds of the holy society. For by the sacraments received, Christian men are distinguished and joined together in the visible Church.
5. That they may be a profession of our faith.
6. That they may be incitements to faith and charity.
7. That they may be things arousing humility. For through the sacraments pride is subdued, since man is compelled to subject himself to sensible elements in order to obey God.

⁸⁷ Cf. above, n. 27, and also the following chapter, where there will be discussion of the number of the sacraments.

⁸⁸ Cf. S. theol. 3, q. 61, aa. 1 and 4.

⁸⁹ Part 2, c. 1, q. 7.