The sacramental character

The Council of Trent also defined it to be of faith that the three sacraments, Baptism, Confirmation, and Orders, whenever they are validly received, imprint on the soul a certain spiritual mark which is called a character. This character serves to distinguish in the eyes of God and of his saints those who have received the sacrament in question; it is indelible, and prevents the sacrament from being received a second time. It is, however, compatible with the presence of mortal sin in the soul, so that, as was said above, a valid sacrament imprints its proper character even when on account of some obstacle in the recipient it is unformed and does not convey sanctifying grace to the soul.

The question here occurs whether a valid but unformed sacrament will afterward produce grace in the soul, if and when the obstacle be removed. The common opinion of Doctors and divines is that it will do so in the case of the three sacraments which impress a character on the soul. This opinion is founded on the tradition of the Church and on what is to be expected from the goodness of God and the nature of the sacraments. A cause which is in existence, but which was hitherto prevented from producing its full effect on account of some obstacle in the way, will produce that effect when the obstacle is removed. Many divines hold the same doctrine of reviviscence concerning the sacraments of Matrimony and Extreme Unction, which may not be repeated at the will of the recipient. Whether it is also applicable to Penance is a much disputed point, while it is commonly denied that the sacrament of the holy Eucharist can afterward produce its effect if it was unformed when received.

I. Existence of sacramental character. Three sacraments, namely Baptism, Confirmation, and Order, imprint upon the soul a character, that is, a certain spiritual and indelible sign, whence they cannot be repeated. This is of faith from the Council of Trent: "If anyone shall say that in the three sacraments, namely Baptism, Confirmation, and Order, a character is not imprinted on the soul, that is, a certain spiritual and indelible sign, whence they cannot be repeated, let him be anathema."¹ Canon 732, § 1, also teaches this.

¹ Session 7, canon 9.

II. Nature of sacramental character. The nature of sacramental character is explained in different ways by different authors. Yet all agree in this: that character is a spiritual quality, distinct from sanctifying grace, and is a power by which man becomes capable either of receiving sacred things, as in Baptism, or of handing on sacred things, as in Confirmation and Order (St. Thomas, III, q. 63, aa. 1 and 2). But they dispute, according as they defend either physical or moral causality, whether it is a physical power or only a moral one; wherefore consult the dogmatic theologians.

One who is not baptized cannot be ordained; and if he is ordained, he does not receive the character of Order. Innocent III, chapter Veniens, last, De Presbytero non baptizato; chapter Si quis, 1, same title.

44. Principle. It is Catholic doctrine that in the sacraments of baptism, confirmation, and order not only is grace conferred, but a character is also imprinted upon the soul, that is, a certain spiritual and indelible sign, whence also these three sacraments cannot be repeated.¹⁶⁶

Three things, therefore, are to be believed with Catholic faith: 1. the character is a certain spiritual and indelible sign imprinted upon the soul; 2. this sign is imprinted by three sacraments: baptism, confirmation, and order; 3. these sacraments cannot be repeated. All other things which theologians subtly dispute concerning this matter are indeed useful, but do not at all pertain to the faith.

¹⁶⁶ Cf. Council of Trent, sess. 7, can. 9 on the sacraments in general (Denz., n. 852); Eugene IV, Instruction to the Armenians (Denz., n. 695), and Innocent III in c. 3, X 3, 42.

45. 1. The existence of the character is denied by Wycliffe and the Reformers.¹⁶⁷ Martin Chemnitz, moreover, calls the character an invention of Innocent III (thirteenth century) and a fiction of the Scholastics. On the contrary, certain Catholic theologians¹⁶⁸ admit a character not only in the three enumerated sacraments, but in addition posit a quasi-character in matrimony and extreme unction (since they are sacraments in a certain respect unrepeatable). Nevertheless, this quasi-character has no foundation either in Sacred Scripture or in the doctrine of the Church and the Holy Fathers; and therefore it is not to be admitted. The existence of the character in the three enumerated sacraments was in no way invented by Innocent III, since he already speaks of the character as of a matter known to all. Although the character is not clearly described in Sacred Scripture, it is nevertheless manifestly admitted by the Holy Fathers.

In Sacred Scripture three passages occur which can (although they need not) be understood concerning the sacramental character: "But He who confirms us with you in Christ, and who has anointed us, is God; who also has sealed (σφραγισάμενος) us and given the pledge of the Spirit in our hearts."¹⁶⁹ "Believing, you were sealed with the Holy Spirit of promise."¹⁷⁰ "Grieve not the Holy Spirit of God, whereby you were sealed (ἐσφραγίσθητε) unto the day of redemption."¹⁷¹

The Holy Fathers spoke more clearly concerning the character; their testimonies can be seen, for example, in Billuart.¹⁷² It suffices to adduce the words of St. Augustine, who acknowledges that a character is imprinted even in baptism received unworthily: "Behold, a baptized man receives the sacrament of birth; he has the sacrament; ... nevertheless let him attend to the heart; ... let him see whether he has charity; ... but if he does not have it, he indeed has the character imposed, but wanders as a deserter."¹⁷³ In the thirteenth century, as the Angelic Doctor testifies, all theologians acknowledged that a character is imprinted in certain sacraments.¹⁷⁴

For the existence of the character St. Thomas gives this reason of congruity: Whoever is deputed to some great office is customarily marked for it by some distinctive sign, just as in ancient times enlisted soldiers were customarily distinguished by certain characters. But in the three enumerated sacraments the faithful are deputed to great offices of divine worship, as will be explained below. Therefore, it is very fitting that a character be imprinted in these sacraments.¹⁷⁵

¹⁶⁷ Cf. Harnack, Dogmengesch. III, 140.

¹⁶⁸ Oswald, Schwetz, Farine. This last author, in the booklet Der sakram. Charakter, Freiburg im Breisgau, 1904, thinks that the sacramental character is the Holy Spirit Himself; and he proposes other sufficiently singular opinions as well.

¹⁶⁹ 2 Cor. 1:21 sq.

¹⁷⁰ Eph. 1:13.

¹⁷¹ Eph. 4:30. Cf. S. theol. 3, q. 73, a. 1; Roman Catechism, P. 2, c. 1, q. 18.

¹⁷² De sacr., diss. 4, a. 1.

¹⁷³ On 1 John, tract. 5, n. 6 (Migne, Patr. lat. 35, 2015).

¹⁷⁴ IV Sent., dist. 4, q. 1, a. 1.

¹⁷⁵ S. theol. 3, q. 63, a. 1.

46. 2. Nature and qualities of the character. The character can be defined: a spiritual sign indelibly imprinted upon the soul, by which men are deputed in a special manner to divine worship and are distinguished from others.

It is said, first: a spiritual sign, in opposition to a sensible sign, such as the sacrament itself. For the character can be perceived by the mind alone.

It is said, second: indelibly imprinted upon the soul. The character is imprinted not in the essence of the soul (as Vasquez, Suarez, Lugo, and others hold), but in one of its powers, and indeed not in the will, as the Scotists hold, but in the practical intellect. For the character is a spiritual supernatural power ordered to divine worship, as will be said below. But worship consists in a certain external profession of faith. Therefore, the character is fittingly placed in the same power of the soul in which faith is.¹⁷⁶

The character is altogether indelible, not indeed as though it could not be erased by divine omnipotence (for thus even the immortal soul itself can be erased), but because in fact it will never be erased either in this life or in the other. That the character is not erased in this life was defined by the Council of Trent;¹⁷⁷ but that it is not erased in the other life is the common doctrine of theologians. Hence St. Thomas¹⁷⁸ teaches: "After this life the character remains, both in the good for their glory and in the evil for their ignominy; just as also the military character remains in soldiers after victory has been obtained, both in those who have conquered for glory and in those who have been conquered for punishment."

From this complete indelibility it follows that, for example, a priest who was raised after death would not again have to be baptized, confirmed, or ordained; for he remains a priest forever. On the contrary, spouses who had died and were raised, if they wished to continue matrimony, would have to be joined again, since the conjugal bond is dissolved by death.¹⁷⁹ The reason why the sacramental character is indelible is, besides the will of God so determining, the very nature of the character, which does not depend upon the free will of man, as sanctifying grace does, but upon God alone, whose instrument it is. In addition, sanctifying grace has something contrary to itself, namely, mortal sin, by which it can consequently be expelled; but the character has neither sin nor anything else contrary to it, and therefore it always remains.

It is said, third: by which men are deputed in a special manner to divine worship. There is principally a twofold effect and office of the character: 1. to distinguish men marked by it from others, whence this is expressed at the end of the definition given above; 2. to render men fit either to receive or to exercise divine worship. Thus in baptism man is rendered fit and capable of receiving the sacraments and all the benefits of religion; in confirmation, however, he receives the character of a soldier of Christ, who is able courageously to profess the faith by mouth and work; finally, in order a man is rendered fit for confecting the sacraments and performing the other works of divine worship.

Since the whole rite of the Christian religion is derived from the priesthood of Christ, St. Thomas teaches that the sacramental character is nothing other than a participation in the priesthood of Christ derived from Christ Himself.¹⁸⁰ For in two ways man can and ought to be configured to Christ: a) according to nature, and this is produced by sanctifying grace, which renders men partakers of the divine nature¹⁸¹ and coheirs of Christ; b) according to office, and this is effected through the sacramental character, insofar as man, imitating the example of Christ, ought to glorify the Father, that is, worship God.

Through baptism and confirmation all, even laypeople, receive this participation in the priesthood of Christ. In this sense St. Peter says: "But you are a chosen generation, a royal priesthood, a holy nation, a purchased people, that you may declare His virtues, who has called you out of darkness into His marvelous light."¹⁸² The character is a certain power, as was said above. "But just as the baptized person receives the spiritual power to profess the faith through the reception of the other sacraments, so the confirmed person receives the power publicly to profess the faith of Christ in words, as though by office."¹⁸³

Besides the general priesthood which is conferred upon all in baptism and confirmation, there is a special priesthood, which is a still more perfect configuration with the priesthood of Christ and which bestows upon a man the power of administering all the sacraments and performing the special offices of divine worship. This special priesthood, flowing from a special character, is conferred in the sacrament of order.

From what has been said concerning the nature of the character it follows that three qualities, or rather three offices, belong to the character, which ancient theologians customarily expressed thus:

1. the character signifies and distinguishes;
2. the character disposes (namely, for special worship to be rendered to God);
3. the character assimilates (namely, to the priesthood of Christ).

¹⁷⁶ L.c., a. 4 ad 3.

¹⁷⁷ Ibid.

¹⁷⁸ L.c., a. 5 ad 3.

¹⁷⁹ Cf. 1 Cor. 7:39.

¹⁸⁰ S. theol. 3, q. 63, a. 1.

¹⁸¹ 2 Pet. 1:4.

¹⁸² 1 Pet. 2:9.

¹⁸³ S. theol. 3, q. 72, a. 5 ad 2.

47. Scholion. Concerning the nature of the sacramental character there formerly existed many controversies among theologians. Thus Durandus thought that the character is a purely extrinsic denomination or relation of reason, as when someone is deputed by a king to some ministry.¹⁸⁴ This opinion is rash, since the Council of Trent defines the character as a spiritual and indelible sign imprinted upon the soul.¹⁸⁵ Therefore, it is not something extrinsic. Several other theologians before the Council of Trent thought the character to be a real relation. But this opinion also cannot be sustained, since a relation (even a real one) does not give power to receive or act, as the character in fact does. Hence the sacramental character is better called a certain supernatural physical power imprinted upon the practical intellect.¹⁸⁶

¹⁸⁴ IV Sent., dist. 4, q. 1, n. 11.

¹⁸⁵ Sess. 7, can. 9 on the sacraments in general (Denz., n. 852).

¹⁸⁶ See more concerning this matter in Billuart, De sacr., diss. 4, a. 1, who faithfully drew his doctrine from S. theol. 3, q. 63.

108. 1. The baptismal character, that is, an indelible sign giving the capacity to receive the other sacraments, to live in a Christian manner, and especially to believe the mystery of the Most Holy Trinity, in whose explicit name baptism was conferred. This character is imprinted in every valid baptism of water, even if grace is not given because of an existing obstacle.

153. The effects of confirmation are three by divine law: a) character; b) an increase of sanctifying grace; c) sacramental grace; by ecclesiastical law there is added d) spiritual kinship.

a) That a character is imprinted in confirmation is of faith, defined by the Council of Trent.²⁰ That the character of confirmation differs numerically and essentially from the character of baptism is taught by the far more probable and common opinion. The Holy Fathers often speak of this character as of a seal,²¹ by which a man is marked and disposed as a good soldier to fight courageously in dangers to the faith. Because of the character imprinted, the sacrament of confirmation cannot be repeated.

St. Thomas²² writes concerning the character of confirmation: "Through the sacrament of confirmation there is given to man spiritual power for certain other sacred actions besides those for which power is given to him in baptism. For in baptism man receives the power to do those things which pertain to his own salvation, insofar, namely, as he lives according to himself; but in confirmation man receives the power to do those things which pertain to the spiritual battle against the enemies of the faith, as is evident from the example of the Apostles, who, before they received the fullness of the Holy Spirit, were persevering in prayer in the upper room; but afterward, going forth, they did not fear publicly to confess the faith even before the enemies of the Christian faith.... The character of confirmation is a distinctive sign, not of infidels from the faithful, but of those spiritually advanced from those to whom it is said: 'As newborn infants,'²³ and so forth."

b) An increase of sanctifying grace is given in confirmation, and notably the seven gifts are increased, by which man is made well disposed to be moved by the Holy Spirit. For confirmation is a sacrament of the living, which accordingly presupposes the state of grace and increases it. Certainly, in every conferral of sanctifying grace the Holy Spirit is given, since the whole Trinity dwells in the soul of the just; but in a special manner the Holy Spirit comes through confirmation and increases grace, the seven gifts, and all the virtues.

c) The sacramental graces annexed to confirmation are reduced especially to the exercise of a special fortitude and are not unfittingly signified by the diverse ceremonies of confirmation. For in confirmation an anointing with oil mixed with balsam is employed. Just as an anointing was accustomed to prepare one for battle, just as oil signifies the brightness of conscience, and balsam the fragrance of the virtues, so in confirmation man receives sacramental graces for fighting courageously, for preserving purity of conscience, and for furnishing a virtuous example. The anointing is made upon the forehead and with the imposition of the hand, to cast out all undue shame and to signify a certain deputation or consecration to the office of a soldier of Christ. The blow on the cheek is given with the words, "Peace be with you," so that it may be signified most beautifully that a Christian man ought and is able to suffer injuries of every kind without the interior peace of the soul thereby being disturbed.

The Roman Catechism, using the words of Pseudo-Miltiades (Melchiades), explains very fittingly and concisely the difference between the graces of baptism and confirmation: "In baptism man is received into the soldiery, and in confirmation he is armed for battle. In the font of baptism the Holy Spirit bestows fullness unto innocence; in confirmation, however, He ministers perfection unto grace. In baptism we are regenerated unto life; after baptism we are confirmed for battle. In baptism we are washed; after baptism we are strengthened. Regeneration by itself saves in peace those receiving baptism; confirmation arms and instructs them for contests."²⁴ This text also plainly demonstrates that, already in the most ancient times, not only the existence but also the efficacy of confirmation was acknowledged. For although the works of Miltiades are today regarded as spurious, they are nevertheless certainly most ancient.²⁵

d) Spiritual kinship arises from valid confirmation between the confirmed person and the sponsor; from this kinship the sponsor must have the confirmed person perpetually commended to him and care for his Christian education.²⁶ Nevertheless, an impediment of marriage no longer arises from such kinship.

²⁰ Sess. 7, can. 9 on the sacraments in general (Denz., n. 852).

²¹ Cf. the text of St. Cyprian cited above.

²² S. theol. 3, q. 72, a. 5, corp. and ad 1.

²³ 1 Peter 2:2.

²⁴ P. 2, c. 3, q. 4.

²⁵ Cf. Jaffé, *Reg. Rom. Pont.*², p. 28, nn. 171-173.

²⁶ Code of Canon Law, c. 797.

St. Thomas III, q. 63, a. 1.

59. Character (from the Greek word χαρακτήρ,¹ i.e., figure, seal, mark; merkteeken) is a spiritual seal, distinctive from others, indelibly impressed upon the soul, by which man is deputed and consigned to certain offices of Christian worship.

¹ The Greek Fathers, however, do not use this word but the term σφραγίς, a seal, from the verb σφραγίζειν, to seal, to sign, which is also used in the Scriptures.

It is said:

1. a seal, because although of itself it is not sensible, nevertheless for us it is a sign by reason of the external rite by which it is conferred;

2. spiritual, both by reason of the power which is handed over for divine things, and by reason of the subject in which it is received;

3. indelible: it is a property which belongs to character, because it is a certain spiritual consecration which remains as long as its subject remains;

4. impressed upon the soul: not the very Word of God, as Rosmini erroneously said,² but something created in the soul; which nevertheless is not to be understood of the very essence of the soul but of its faculty;

² Condemned proposition 28.

5. by which man is deputed to the offices of Christian worship: character contains an aptitude or power of receiving or performing divine things;

6. distinctive from others: since it is a seal, it has the office of distinguishing before God indeed and the angels, and also before men, by reason of the visible sacrament by which it is impressed.

60. Thesis. Certain sacraments impress upon the soul a character, or a spiritual seal distinct from grace. - This is of faith from the Council of Trent, sess. 7, can. 9, confirming the Council of Florence, and sess. 23, c. 4 and can. 4, against Wicleff, who said that character was unknown to Scripture and the Fathers, and against the Protestants, who say that Innocent III devised it.

The doctrine is not clearly drawn out from the Scriptures, although they affirm that Christians are sealed, which seems to be understood of the sacraments (II Cor. I, 21-22; Eph. I, 13; IV, 30); nor from primitive tradition, because all the texts could strictly be understood of sacramental grace.

1. From the beginning the Fathers acknowledge an impressed seal which marks and distinguishes men before God and the angels, which they compare to the character by which soldiers are marked on the body, or sheep on the back, with the stamping of coin, and of a ring in wax, or with the mark of circumcision: by this seal the faithful are signed as belonging to the family and flock of God.³ Yet the Fathers do not always sufficiently distinguish the seal from the grace of the sacrament, nor do all hold it as incapable of being lost.

³ Hermas, Similitudes VI, 3; IX, 16; II Clement VIII, 6; Tertullian, On the Spectacles, 24; On the Resurrection of the Flesh, 8; Clement of Alexandria, Who Is the Rich Man That Shall Be Saved?, 42; Stromata II, 3; Hippolytus, On Christ and Antichrist, 6; Cyprian, ep. 73; Cyril of Jerusalem, Catecheses I, 2-3; XVIII, 33; XXI, 7; XXII, 7; Chrysostom, on II Corinthians, book III, n. 7; hom. 2 on Ephesians, n. 1; Ambrose, On the Mysteries, 42; On the Holy Spirit, book I. Thus for Baptism: Hermas, II Clement, Clement of Alexandria, Tertullian, Cyprian, Basil, Cyril of Jerusalem; for Confirmation: Clement of Alexandria, Tertullian, Cyprian, Cyril of Jerusalem, Ambrose; for Order: Gregory of Nyssa, on the Baptism of Christ.

2. From the fourth century they explain it more explicitly, and call it indelible, unbreakable, and indissoluble, such that it can be broken by no effort.⁴

⁴ Basil, on Holy Baptism, 4-5; Gregory Nazianzen, oration on Baptism; Gregory of Nyssa, oration on Baptism, n. 11; Cyril of Jerusalem, Pro-catechesis, 16, 17; Apostolic Constitutions, III, 16.

3. Finally, they say that it is separable from grace, and that in itself it is not changed when grace is lost.⁵ Thus the doctrine which at the beginning lay hidden implicitly and was brought forth obscurely, afterward was proposed explicitly and clearly; but from the beginning it was certainly contained in the very practice of the Church.

⁵ Ambrose, On the Holy Spirit, book I; Basil and Gregory Nazianzen, cited place, and especially Augustine.

It is proved:

1. From the practice of the Church: Certain sacraments once validly conferred have always from the beginning of the Church been held as unrepeatable; but there can be no reason for this matter unless because they imprint an indelible character, as Augustine argues, on Psalm 39.

With the whole Church, namely, approving, he defended against the Donatists: a) that the validity of the sacraments does not depend on the goodness of the minister, but that true sacraments are dispensed by heretics and schismatics; b) that certain sacraments cannot be repeated without sacrilege, even in those who received them from heretics; c) that the reason for unrepeatability is that the sacraments have an unfailing effect, an indelible character. In this controversy Augustine could appeal to the sense of the whole Church and to universal custom.

2. By reason of fittingness: The sacraments depute men to some spiritual and sacred functions. But he who is deputed to something is customarily consigned for it, just as soldiers were accustomed to be marked with bodily marks, because they were deputed to bodily warfare. Therefore it is fitting that in the sacraments the faithful be marked with a spiritual character.

This is confirmed: Just as the New Law not only externally, but by participation in the divine nature, renders us internally holy and adopted sons of God, so it belongs to its perfection that we be deputed to divine things and be made participants of divine power, not only by an extrinsic ordination of reason, but also by an intrinsic and inhering consecration and sealing.⁶

⁶ St. Thomas, on IV Sentences, d. 4, q. 1, a. 2, qc. 2, ad 3.

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.

St. Thomas III, q. 63, a. 6.

65. Thesis. Three sacraments imprint character. - This is of faith from the Council of Trent, sess. 7, can. 9, defining the doctrine already explicitly affirmed by the Council of Florence, decree for the Armenians.

It is proved:

Question 3. What are the effects of sacramental grace proper to each sacrament, besides sanctifying grace common to all?

Resp. 1st. The effect of the grace of Baptism is to remit every fault and penalty of fault, to illumine the mind, to diminish concupiscence, and to make the soul fruitful unto Christian works. But this habitual grace brings to the baptized person a right of obtaining helps by which he may happily attain these effects.

2nd. The effect of the grace of Confirmation is strength for constantly professing the faith, where there shall be need, and for defending it when opportunity is given. And therefore it brings to the soul a right to helps by which it may furnish this.

3rd. The effect of the grace of the Eucharist is to nourish spiritual life, to increase the same, to generate a distaste for worldly things, to draw toward union with God, and therefore to bring a right to graces by which communicants may be able to attain all these things.

4th. The effect of the grace of Penance is to remit sins committed after Baptism, and to confer strength for avoiding sins and for persevering in the state of grace, and a right to helps suitable for furnishing these things.

5th. The effect of the grace of Extreme Unction is to take away the remains of sins, to lighten the soul of the sick person, to strengthen confidence, to render the inconveniences of illness less troublesome, indeed even at times to restore health of body where it will have been expedient for the salvation of the soul, to bestow strength for repelling extreme temptations, and to confer a right to helps proportionate to these things.

6th. The effect of the grace of Order is to render the Ministers of Christ fit for sacred ministries, so that they may perform these with due piety, and to confer a right to helps suitable for these things.

7th. The effect of the grace of Matrimony is to restrain disordered concupiscence, to bestow strength for sustaining the burdens of the conjugal state, for preserving conjugal fidelity, and for educating offspring in a Christian manner, and therefore to confer a right to helps necessary for fulfilling these things.

XIX. QUESTION XV. Whether the sacraments of the new law imprint a character? ANSWER. Besides the effect of grace, three sacraments of the new law — Baptism, Confirmation, and Order — imprint a character, as all Catholics teach against the innovators and heretics, whose error Trent condemned, session 7, canon 9. That character is something real and permanent in the soul indelibly. The curious and useless questions of the scholastics on this matter I pass over.

XVI. QUESTION VII. How many are the effects of the sacrament of Order? ANSWER. Three: 1. Sanctifying grace; 2. Sacramental grace, greater or less according to the diverse disposition of those receiving it; 3. The character is conferred. The character is a sign of Christ indelibly imprinted upon the soul. Very many other effects are wont to be recounted, such as are the obligation of preserving chastity by force of the annexed vow, of reciting the canonical hours, the privilege of the canon, of the forum, and others which are not effects of the sacrament, but obligations or privileges which follow upon the clerical state.