On the Necessity of the Sacraments

SINCE, however (as has already been said), the death of Christ is, so to say, the universal cause of human salvation, and since a universal cause must he applied singly to each of its effects, it was necessary to show men some remedies through which the benefit of Christ’s death could somehow be conjoined to them. It is of this sort, of course, that the sacraments of the Church are said to be.

Now, remedies of this kind had to be handed on with some visible signs.

First, indeed, because just as He does for all other things, so also for man, God provides according to his condition. Now, man’s condition is such that he is brought to grasp the spiritual and intelligible naturally through the senses. Therefore, spiritual remedies had to be given to men under sensible signs.

Second, because instruments must be proportioned to their first cause. But the first and universal cause of human salvation is the incarnate Word, as is clear from the foregoing. Therefore, harmoniously the remedies by which the power of the universal cause reaches men had a likeness to that cause-, that is, the divine power operates in them under visible signs.

Third, because man fell into sin by clinging unduly to visible things. Therefore, that one might not believe visible things evil of their nature, and that for this reason those clinging to them had sinned, it was fitting that through the visible things themselves the remedies of salvation be applied to men. Consequently, it would appear that visible things are good of their nature—as created by God—but they become damaging to men so far as one clings to them in a disordered way, and saving so far as one uses them in an ordered way.

Thus, of course, one excludes the error of certain heretics who want every visible thing of this kind removed from the sacraments of the Church. Nor need one marvel at this, for the very same men maintain that whatever is visible is evil in its nature, and is produced by an evil author. And this we rejected in Book II.

Nor is it unsuitable that by things visible and bodily a spiritual salvation is served. For visible things of this kind are the instruments, so to say, of a God who was made flesh and suffered. Now, an instrument does not operate by the power of its nature, but by the power of its principal agent who puts it into operation. Thus, also, then, do visible things of this kind work out a spiritual salvation-not by a property of their own nature, but by Christ’s institution, and from the latter they receive their instrumental power.

~St. Thomas Aquinas: Summa Contra Gentiles, Bk. IV, Chap. 56.

Seven Sacraments Altarpiece, by Rogier van der Weyden.
Oil on oak panel, 1445-50; Koninklijk Museum voor Schone Kunsten, Antwerp.

"The sacrament of the Eucharist"

"THE CHURCH'S sacraments are ordained for helping man in the spiritual life. But the spiritual life is analogous to the corporeal, since corporeal things bear a resemblance to spiritual. Now it is clear that just as generation is required for corporeal life, since thereby man receives life; and growth, whereby man is brought to maturity: so likewise food is required for the preservation of life. Consequently, just as for the spiritual life there had to be Baptism, which is spiritual generation; and Confirmation, which is spiritual growth: so there needed to be the sacrament of the Eucharist, which is spiritual food."

~St. Thomas Aquinas: Summa Theologiae, III, Q. 73, A. 1.

The Institution of the Eucharist, by Joos van Wassenhove. 

Oil on wood, 1473-75; Galleria Nazionale delle Marche, Urbino.

Seven Gifts of Eternal Glory

“BY THE RECEPTION of these [seven] Sacraments, man is led to future eternal glory which consists in seven gifts, three of the soul and four of the body. The first gift given to the soul is the vision of God in His essence, according to the words “We shall see Him as He is” (1 Jn 3:2). The second gift is comprehension, or that understanding of God as the reward of our merits: “So run that you may obtain” (1 Cor 9:24). The third is perfect enjoyment, wherein we shall have full happiness in God: “Then shalt thou abound in delights of the Almighty, and shalt lift up thy face to God” (Job 22:26).

“The first gift which shall be enjoyed by the body is that of impassibility, for “this corruptible must put on incorruption” (1 Cor 15:53). The second gift is brilliancy: “Then shall the just shine as the sun, in the kingdom of their Father” (Mt 13:43). The third is agility, through which they can instantly be present wheresoever they wish: “They shall run to and fro like sparks among the reeds” (Ws 3:7). The fourth is the gift of subtility, whereby they can penetrate wherever they desire: “It is sown a natural body, it shall rise a spiritual body” (1 Cor 15:14). To all of which may He lead us, who liveth and reigneth forever and ever! Amen.”

~St. Thomas Aquinas: Explanation of the Sacraments.

Seven Sacraments Altarpiece, by Rogier van der Weyden. Oil on oak panel, 1445-50; Koninklijk Museum voor Schone Kunsten, Antwerp.