QUESTION 65: OF THE NUMBER OF THE SACRAMENTS
We have now to consider the number of the sacraments: and concerning
this there are four points of inquiry:
(1) Whether there are seven sacraments?
(2) The order of the sacraments among themselves;
(3) Their mutual comparison;
(4) Whether all the sacraments are necessary for salvation?
Article 1: Whether there should be seven sacraments?
Objection 1: It seems that there ought not to be seven sacraments. For the
sacraments derive their efficacy from the Divine power, and the power of
Christ's Passion. But the Divine power is one, and Christ's Passion is
one; since "by one oblation He hath perfected for ever them that are
sanctified" (Heb. 10:14). Therefore there should be but one sacrament.
Objection 2: Further, a sacrament is intended as a remedy for the defect
caused by sin. Now this is twofold, punishment and guilt. Therefore two
sacraments would be enough.
Objection 3: Further, sacraments belong to the actions of the ecclesiastical
hierarchy, as Dionysius explains (Eccl. Hier. v). But, as he says, there
are three actions of the ecclesiastical hierarchy, namely, "to cleanse,
to enlighten, to perfect." Therefore there should be no more than three
Objection 4: Further, Augustine says (Contra Faust. xix) that the "sacraments" of the New Law are "less numerous" than those of the Old Law. But in the Old Law there was no sacrament corresponding to Confirmation and Extreme Unction. Therefore these should not be counted among the sacraments of the New Law.
Objection 5: Further, lust is not more grievous than other sins, as we have
made clear in the FS, Question , Article ; SS, Question , Article . But there is no
sacrament instituted as a remedy for other sins. Therefore neither should
matrimony be instituted as a remedy for lust.
Objection 6: On the other hand, It seems that there should be more than seven
sacraments. For sacraments are a kind of sacred sign. But in the Church
there are many sanctifications by sensible signs, such as Holy Water the
Consecration of Altars, and such like. Therefore there are more than
Objection 7: Further, Hugh of St. Victor (De Sacram. i) says that the
sacraments of the Old Law were oblations, tithes and sacrifices. But the
Sacrifice of the Church is one sacrament, called the Eucharist. Therefore
oblations also and tithes should be called sacraments.
Objection 8: Further, there are three kinds of sin, original, mortal and
venial. Now Baptism is intended as a remedy against original sin, and
Penance against mortal sin. Therefore besides the seven sacraments, there
should be another against venial sin.
I answer that, As stated above (Question , Article ; Question , Article ), the
sacraments of the Church were instituted for a twofold purpose: namely,
in order to perfect man in things pertaining to the worship of God
according to the religion of Christian life, and to be a remedy against
the defects caused by sin. And in either way it is becoming that there
should be seven sacraments.
For spiritual life has a certain conformity with the life of the body: just as other corporeal things have a certain likeness to things spiritual. Now a man attains perfection in the corporeal life in two ways: first, in regard to his own person; secondly, in regard to the whole community of the society in which he lives, for man is by nature a social animal. With regard to himself man is perfected in the life of the body, in two ways; first, directly [per se], i.e. by acquiring some vital perfection; secondly, indirectly [per accidens], i.e. by the removal of hindrances to life, such as ailments, or the like. Now the life of the body is perfected "directly," in three ways. First, by generation whereby a man begins to be and to live: and corresponding to this in the spiritual life there is Baptism, which is a spiritual regeneration, according to Titus 3:5: "By the laver of regeneration," etc. Secondly, by growth whereby a man is brought to perfect size and strength: and corresponding to this in the spiritual life there is Confirmation, in which the Holy Ghost is given to strengthen us. Wherefore the disciples who were already baptized were bidden thus: "Stay you in the city till you be endued with power from on high" (Lk. 24:49). Thirdly, by nourishment, whereby life and strength are preserved to man; and corresponding to this in the spiritual life there is the Eucharist. Wherefore it is said (Jn. 6:54): "Except you eat of the flesh of the Son of Man, and drink His blood, you shall not have life in you."
And this would be enough for man if he had an impassible life, both
corporally and spiritually; but since man is liable at times to both
corporal and spiritual infirmity, i.e. sin, hence man needs a cure from
his infirmity; which cure is twofold. one is the healing, that restores
health: and corresponding to this in the spiritual life there is Penance,
according to Ps. 40:5: "Heal my soul, for I have sinned against Thee."
The other is the restoration of former vigor by means of suitable diet
and exercise: and corresponding to this in the spiritual life there is
Extreme Unction, which removes the remainder of sin, and prepares man for
final glory. Wherefore it is written (James 5:15): "And if he be in sins
they shall be forgiven him."
In regard to the whole community, man is perfected in two ways. First,
by receiving power to rule the community and to exercise public acts: and
corresponding to this in the spiritual life there is the sacrament of
order, according to the saying of Heb. 7:27, that priests offer
sacrifices not for themselves only, but also for the people. Secondly in
regard to natural propagation. This is accomplished by Matrimony both in
the corporal and in the spiritual life: since it is not only a sacrament
but also a function of nature.
We may likewise gather the number of the sacraments from their being
instituted as a remedy against the defect caused by sin. For Baptism is
intended as a remedy against the absence of spiritual life; Confirmation,
against the infirmity of soul found in those of recent birth; the
Eucharist, against the soul's proneness to sin; Penance, against actual
sin committed after baptism; Extreme Unction, against the remainders of
sins---of those sins, namely, which are not sufficiently removed by
Penance, whether through negligence or through ignorance; order, against
divisions in the community; Matrimony, as a remedy against concupiscence
in the individual, and against the decrease in numbers that results from
Some, again, gather the number of sacraments from a certain adaptation
to the virtues and to the defects and penal effects resulting from sin.
They say that Baptism corresponds to Faith, and is ordained as a remedy
against original sin; Extreme Unction, to Hope, being ordained against
venial sin; the Eucharist, to Charity, being ordained against the penal
effect which is malice. order, to Prudence, being ordained against
ignorance; Penance to Justice, being ordained against mortal sin;
Matrimony, to Temperance, being ordained against concupiscence;
Confirmation, to Fortitude, being ordained against infirmity.
Reply to Objection 1: The same principal agent uses various instruments unto
various effects, in accordance with the thing to be done. In the same way
the Divine power and the Passion of Christ work in us through the various
sacraments as through various instruments.
Reply to Objection 2: Guilt and punishment are diversified both according to
species, inasmuch as there are various species of guilt and punishment,
and according to men's various states and habitudes. And in this respect
it was necessary to have a number of sacraments, as explained above.
Reply to Objection 3: In hierarchical actions we must consider the agents, the
recipients and the actions. The agents are the ministers of the Church;
and to these the sacrament of order belongs. The recipients are those who
approach the sacraments: and these are brought into being by Matrimony.
The actions are "cleansing," "enlightening," and "perfecting." Mere
cleansing, however, cannot be a sacrament of the New Law, which confers
grace: yet it belongs to certain sacramentals, i.e. catechism and
exorcism. But cleansing coupled with enlightening, according to
Dionysius, belongs to Baptism; and, for him who falls back into sin, they
belong secondarily to Penance and Extreme Unction. And perfecting, as
regards power, which is, as it were, a formal perfection, belongs to
Confirmation: while, as regards the attainment of the end, it belongs to
Reply to Objection 4: In the sacrament of Confirmation we receive the fulness of
the Holy Ghost in order to be strengthened; while in Extreme Unction man
is prepared for the immediate attainment of glory; and neither of these
two purposes was becoming to the Old Testament. Consequently, nothing in
the old Law could correspond to these sacraments. Nevertheless, the
sacraments of the old Law were more numerous, on account of the various
kinds of sacrifices and ceremonies.
Reply to Objection 5: There was need for a special sacrament to be applied as a
remedy against venereal concupiscence: first because by this
concupiscence, not only the person but also the nature is defiled:
secondly, by reason of its vehemence whereby it clouds the reason.
Reply to Objection 6: Holy Water and other consecrated things are not called
sacraments, because they do not produce the sacramental effect, which is
the receiving of grace. They are, however, a kind of disposition to the
sacraments: either by removing obstacles. thus holy water is ordained
against the snares of the demons, and against venial sins: or by making
things suitable for the conferring of a sacrament; thus the altar and
vessels are consecrated through reverence for the Eucharist.
Reply to Objection 7: Oblations and tithes, both the Law of nature and in the Law
of Moses, ere ordained not only for the sustenance of the ministers and
the poor, but also figuratively; and consequently they were sacraments.
But now they remain no longer as figures, and therefore they are not
Reply to Objection 8: The infusion of grace is not necessary for the blotting out
of venial sin. Wherefore, since grace is infused in each of the
sacraments of the New Law, none of them was instituted directly against
venial sin. This is taken away by certain sacramentals, for instance,
Holy Water and such like. Some, however, hold that Extreme Unction is
ordained against venial sin. But of this we shall speak in its proper
place (XP, Question , Article ).
Article 2: Whether the order of the sacraments, as given above, is becoming?
Objection 1: It seems that the order of the sacraments as given above is
unbecoming. For according to the Apostle (1 Cor. 15:46), "that was . . .
first . . . which is natural, afterwards that which is spiritual." But
man is begotten through Matrimony by a first and natural generation;
while in Baptism he is regenerated as by a second and spiritual
generation. Therefore Matrimony should precede Baptism.
Objection 2: Further, through the sacrament of order man receives the power of
agent in sacramental actions. But the agent precedes his action.
Therefore order should precede Baptism and the other sacraments.
Objection 3: Further, the Eucharist is a spiritual food; while Confirmation is
compared to growth. But food causes, and consequently precedes, growth.
Therefore the Eucharist precedes Confirmation.
Objection 4: Further, Penance prepares man for the Eucharist. But a
disposition precedes perfection. Therefore Penance should precede the
Objection 5: Further, that which is nearer the last end comes after other
things. But, of all the sacraments, Extreme Unction is nearest to the
last end which is Happiness. Therefore it should be placed last among the
On the contrary, The order of the sacraments, as given above, is
commonly adopted by all.
I answer that, The reason of the order among the sacraments appears from
what has been said above (Article ). For just as unity precedes multitude, so
those sacraments which are intended for the perfection of the individual,
naturally precede those which are intended for the perfection of the
multitude; and consequently the last place among the sacraments is given
to order and Matrimony, which are intended for the perfection of the
multitude: while Matrimony is placed after order, because it has less
participation in the nature of the spiritual life, to which the
sacraments are ordained. Moreover, among things ordained to the
perfection of the individual, those naturally come first which are
ordained directly to the perfection of the spiritual life, and
afterwards, those which are ordained thereto indirectly, viz. by removing
some supervening accidental cause of harm; such are Penance and Extreme
Unction: while, of these, Extreme Unction is naturally placed last, for
it preserves the healing which was begun by Penance.
Of the remaining three, it is clear that Baptism which is a spiritual
regeneration, comes first; then Confirmation, which is ordained to the
formal perfection of power; and after these the Eucharist which is
ordained to final perfection.
Reply to Objection 1: Matrimony as ordained to natural life is a function of
nature. But in so far as it has something spiritual it is a sacrament.
And because it has the least amount of spirituality it is placed last.
Reply to Objection 2: For a thing to be an agent it must first of all be perfect
in itself. Wherefore those sacraments by which a man is perfected in
himself, are placed before the sacrament of order, in which a man is made
a perfecter of others.
Reply to Objection 3: Nourishment both precedes growth, as its cause; and follows
it, as maintaining the perfection of size and power in man. Consequently,
the Eucharist can be placed before Confirmation, as Dionysius places it
(Eccl. Hier. iii, iv), and can be placed after it, as the Master does
Reply to Objection 4: This argument would hold if Penance were required of
necessity as a preparation to the Eucharist. But this is not true: for if
anyone be without mortal sin, he does not need Penance in order to
receive the Eucharist. Thus it is clear that Penance is an accidental
preparation to the Eucharist, that is to say, sin being supposed.
Wherefore it is written in the last chapter of the second Book of
Paralipomenon (cf. 2 Paral 33:18): "Thou, O Lord of the righteous, didst
not impose penance on righteous men." [*The words quoted are from the
apocryphal Prayer of Manasses, which, before the Council of Trent, was to
be found inserted in some Latin copies of the Bible.]
Reply to Objection 5: Extreme Unction, for this very reason, is given the last
place among those sacraments which are ordained to the perfection of the
Article 3: Whether the Eucharist is the greatest of the sacraments?
Objection 1: It seems that the Eucharist is not the principal of the
sacraments. For the common good is of more account than the good of the
individual (1 Ethic. ii). But Matrimony is ordained to the common good of
the human race by means of generation: whereas the sacrament of the
Eucharist is ordained to the private good of the recipient. Therefore it
is not the greatest of the sacraments.
Objection 2: Further, those sacraments, seemingly, are greater, which are
conferred by a greater minister. But the sacraments of Confirmation and
order are conferred by a bishop only, who is a greater minister than a
mere minister such as a priest, by whom the sacraments of the Eucharist
is conferred. Therefore those sacraments are greater.
Objection 3: Further, those sacraments are greater that have the greater
power. But some of the sacraments imprint a character, viz. Baptism,
Confirmation and order; whereas the Eucharist does not. Therefore those
sacraments are greater.
Objection 4: Further, that seems to be greater, on which others depend without
its depending on them. But the Eucharist depends on Baptism: since no one
can receive the Eucharist except he has been baptized. Therefore Baptism
is greater than the Eucharist.
On the contrary, Dionysius says (Eccl. Hier. iii) that "No one receives
hierarchical perfection save by the most God-like Eucharist." Therefore
this sacrament is greater than all the others and perfects them.
I answer that, Absolutely speaking, the sacrament of the Eucharist is
the greatest of all the sacraments: and this may be shown in three ways.
First of all because it contains Christ Himself substantially: whereas
the other sacraments contain a certain instrumental power which is a
share of Christ's power, as we have shown above (Question , Article , ad 3, Article ). Now that which is essentially such is always of more account than that
which is such by participation.
Secondly, this is made clear by considering the relation of the
sacraments to one another. For all the other sacraments seem to be
ordained to this one as to their end. For it is manifest that the
sacrament of order is ordained to the consecration of the Eucharist: and
the sacrament of Baptism to the reception of the Eucharist: while a man
is perfected by Confirmation, so as not to fear to abstain from this
sacrament. By Penance and Extreme Unction man is prepared to receive the
Body of Christ worthily. And Matrimony at least in its signification,
touches this sacrament; in so far as it signifies the union of Christ
with the Church, of which union the Eucharist is a figure: hence the
Apostle says (Eph. 5:32): "This is a great sacrament: but I speak in
Christ and in the Church."
Thirdly, this is made clear by considering the rites of the sacraments.
For nearly all the sacraments terminate in the Eucharist, as Dionysius
says (Eccl. Hier. iii): thus those who have been ordained receive Holy
Communion, as also do those who have been baptized, if they be adults.
The remaining sacraments may be compared to one another in several ways.
For on the ground of necessity, Baptism is the greatest of the
sacraments; while from the point of view of perfection, order comes
first; while Confirmation holds a middle place. The sacraments of Penance
and Extreme Unction are on a degree inferior to those mentioned above;
because, as stated above (Article ), they are ordained to the Christian life,
not directly, but accidentally, as it were, that is to say, as remedies
against supervening defects. And among these, Extreme Unction is compared
to Penance, as Confirmation to Baptism; in such a way, that Penance is
more necessary, whereas Extreme Unction is more perfect.
Reply to Objection 1: Matrimony is ordained to the common good as regards the
body. But the common spiritual good of the whole Church is contained
substantially in the sacrament itself of the Eucharist.
Reply to Objection 2: By order and Confirmation the faithful of Christ are
deputed to certain special duties; and this can be done by the prince
alone. Consequently the conferring of these sacraments belongs
exclusively to a bishop, who is, as it were, a prince in the Church. But
a man is not deputed to any duty by the sacrament of the Eucharist,
rather is this sacrament the end of all duties, as stated above.
Reply to Objection 3: The sacramental character, as stated above (Question , Article ),
is a kind of participation in Christ's priesthood. Wherefore the
sacrament that unites man to Christ Himself, is greater than a sacrament
that imprints Christ's character.
Reply to Objection 4: This argument proceeds on the ground of necessity. For thus
Baptism, being of the greatest necessity, is the greatest of the
sacraments, just as order and Confirmation have a certain excellence
considered in their administration; and Matrimony by reason of its
signification. For there is no reason why a thing should not be greater
from a certain point of view which is not greater absolutely speaking.
Article 4: Whether all the sacraments are necessary for salvation?
Objection 1: It seems that all the sacraments are necessary for salvation. For
what is not necessary seems to be superfluous. But no sacrament is
superfluous, because "God does nothing without a purpose" (De Coelo et
Mundo i). Therefore all the sacraments are necessary for salvation.
Objection 2: Further, just as it is said of Baptism (Jn. 3:5): "Unless a man
be born again of water and the Holy Ghost, he cannot enter in to the
kingdom of God," so of the Eucharist is it said (Jn. 6:54): "Except you
eat of the flesh of the Son of Man, and drink of His blood, you shall not
have life in you." Therefore, just as Baptism is a necessary sacrament,
so is the Eucharist.
Objection 3: Further, a man can be saved without the sacrament of Baptism,
provided that some unavoidable obstacle, and not his contempt for
religion, debar him from the sacrament, as we shall state further on
(Question , Article ). But contempt of religion in any sacrament is a hindrance
to salvation. Therefore, in like manner, all the sacraments are necessary
On the contrary, Children are saved by Baptism alone without the other
I answer that, Necessity of end, of which we speak now, is twofold.
First, a thing may be necessary so that without it the end cannot be
attained; thus food is necessary for human life. And this is simple
necessity of end. Secondly, a thing is said to be necessary, if, without
it, the end cannot be attained so becomingly: thus a horse is necessary
for a journey. But this is not simple necessity of end.
In the first way, three sacraments are necessary for salvation. Two of
them are necessary to the individual; Baptism, simply and absolutely;
Penance, in the case of mortal sin committed after Baptism; while the
sacrament of order is necessary to the Church, since "where there is no
governor the people shall fall" (Prov. 11:14).
But in the second way the other sacraments are necessary. For in a sense
Confirmation perfects Baptism; Extreme Unction perfects Penance; while
Matrimony, by multiplying them, preserves the numbers in the Church.
Reply to Objection 1: For a thing not to be superfluous it is enough if it be
necessary either in the first or the second way. It is thus that the
sacraments are necessary, as stated above.
Reply to Objection 2: These words of our Lord are to be understood of spiritual,
and not of merely sacramental, eating, as Augustine explains (Tract. xxvi
Reply to Objection 3: Although contempt of any of the sacraments is a hindrance
to salvation, yet it does not amount to contempt of the sacrament, if
anyone does not trouble to receive a sacrament that is not necessary for
salvation. Else those who do not receive orders, and those who do not
contract Matrimony, would be guilty of contempt of those sacraments.