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Dist. 2, Art. 1, Q. 3

Book IV: On the Sacraments · Distinction 2

Textus Latinus
p. 52

Quaestio III. Utrum in tempore gratiae debuerint institui unum, an plura Sacramenta.

Tertio quaeritur de numero Sacramentorum temporis Evangelii. Et quod debuerit esse unum solum, videtur:

1. Quia iugum evangelicum est iugum suavitatis et onus levitatis1; sed levius est observare unum Sacramentum quam plura: ergo cum Deus virtutem omnium Sacramentorum potuerit dare uni, videtur, quod unum tantum debuerit esse.

2. Item, quod cetera2 praeter unum superfluant, videtur: quia in Sacramento uno, quod est eucharistia, significatur passio, a qua effectum habent omnia Sacramenta; et rursus, in illo Sacramento continetur Christus, in quo est omnis gratiae plenitudo: ergo videtur, quod ipsum solum possit omnia efficere, ad quae sunt alia instituta.

3. Item, videtur, quod unum solum faciat, quod omnia alia faciunt; baptismus enim delet omnem culpam, delet etiam omnem poenam culpae debitam, quia statim evolaret baptizatus, si moreretur3.

4. Item, baptismus dat gratiam, quae sanat animam et habilitat omnes potentias; sed ad aliud non sunt omnia Sacramenta: ergo sufficit baptismus.

Quod autem debuerint esse plura, videtur:

1. Quia, sicut dicitur distinctione praecedenti4, «contra peccati vulnus Sacramentorum remedia Deus instituit»; sed dicit Hieronymus: «Non sanat oculum quod sanat calcaneum»; cum igitur diversa sint vulnera: ergo diversa debent esse remedia: ergo Sacramenta plura.

2. Item, Sacramenta non tantum sanant, sed etiam significant5: ergo si significatio est ex institutione, et quod ad multa instituitur ad significandum est multiplex et dubium: ergo si unum Sacramentum habet plures efficacias et plures significationes, duceret in dubitationem, non in cognitionem.

3. Item, necesse est, quod Sacramentum expressam habeat similitudinem6; sed non invenitur species visibilis, quae habeat similitudinem expressam cum omnibus effectibus: ergo necesse est esse plures.

Supposito ergo, quod plura, quaeritur: quare tantum septem?

1. Quia, cum duo sint vulnera tantum, scilicet poenae et culpae; videtur, quod debuerint esse duo Sacramenta tantum. Si dicas, quod culpa et poena multiplicantur per differentias; contra: tunc erunt p. 53 plura quam septem, quia genera peccatorum sunt septem. — Item, poenae sunt multae, sicut irregularitas, sicut concupiscentia circa gustum et sicut circa tactum, contra quae non sunt Sacramenta7.

2. Item, Sacramenta Evangelii se habent ex additione ad Sacramenta legis scriptae, sicut illa ad Sacramenta, quae sunt in lege naturae: ergo cum plura sint Sacramenta in lege scripta quam in lege naturae, plura debent esse in Evangelio quam in Lege8.

### Conclusio. Numerus septenarius Sacramentorum conveniens est.

Respondeo: Dicendum, quod, sicut ostensum est, necesse est, esse plura Sacramenta: plura quidem, quia sunt ad exercitandum, unum enim generaret fastidium; plura etiam, quia sunt ad erudiendum, unum enim generaret ambiguitatem9. Sed septem sunt et non plura, quia sunt ad medicandum, quia medicina respicit vulnera, quae sanat; et sanando vulnera adiuvat virtutes; et adiuvando virtutes munit et armat contra infirmitates.

Secundum igitur quod Sacramenta sanant infirmitates, numerus eorum accipitur sic: quia est infirmitas culpae et poenae; infirmitas culpae in generali est peccatum originale, contra quod est baptismus; et peccatum actuale mortale, contra quod est poenitentia; et peccatum veniale, contra quod est extrema unctio. — Poenae autem infirmitas est quadruplex10, scilicet ignorantia, contra quam est ordo, in quo potestas traditur discernendi; secunda, infirmitas, contra quam est confirmatio; tertia est malitia, contra quam est eucharistia; quarta concupiscentia, contra quam est matrimonium.

Secundum autem quod Sacramenta sunt in adiutorium virtutum, accipitur numerus sic: quia in adiutorium fidei, sic est baptismus, qui est ianua Sacramentorum, sicut fides virtutum11; in auxilium spei, sic est unctio extrema; in auxilium caritatis, eucharistia, quae unit et incorporat; in auxilium prudentiae, ordo; in auxilium iustitiae, poenitentia; in auxilium temperantiae, matrimonium; in auxilium fortitudinis, confirmatio.

Secundum vero, quod Sacramenta sunt arma turae Ecclesiae militantis, sumitur numerus sic: quia, sicut dicitur Canticorum sexto12, ipsa est terribilis ut castrorum acies ordinata; terribilis est, quia munita et fortis, et hoc per confirmationem; acies, quia coniuncta et unita, et hoc per eucharistiam; ordinata, per ordinem. Haec acies variabilis est tanquam in hac vita consistens, unde ex ea aliqui subtrahuntur per mortem, aliqui prosternuntur per culpam; ideo necessarium est Sacramentum ad prolem multiplicandam ad divinum cultum, et hoc est matrimonium; necessarium est etiam ad resurgendum post lapsum, et hoc est poenitentia. In hac autem sola acie salus est; unde in eam ingreditur homo, ut proelietur, ex ea in morte egreditur, ut coronetur. Sed nullus recipitur ad pugnam, nisi habeat signum et arma Christi; ideo necessarium est Sacramentum, in quo haec conferantur, ut baptismus, et hoc est ianua intrantium; item, ex hac acie nullus egreditur, qui recipiatur in triumphante13, nisi habeat pignus et unctionem Spiritus sancti, in cuius signationem est unctio extrema, quae est Sacramentum exeuntium. — Et sic patet, quod tantum sunt septem, sive considerentur ut medicamenta, sive ut adiumenta, sive ut arma.

Ad argumenta:

1. Ad illud ergo quod obiicitur, quod deberet esse unum propter facilitatem; dicendum, quod opus divinum debet habere facilitatem in signum potentiae, debet habere et congruitatem in signum sapientiae, debet etiam habere utilitatem in signum bonitatis. Quia ergo, licet via facilior existeret in uno, tamen, quia non ita congrua ut in pluribus; ideo fuerunt plura.

2. Ad illud quod obiicitur de efficacia eucharistiae, dicendum, quod etsi in eucharistia significetur passio, et contineatur Christus, in quo est gratiae plenitudo; non tamen significatur passio secundum omnem suum effectum, nec continetur gratiae plenitudo ad omnem gratiam effundendam, sed specialiter ad effectum cibationis.

3. 4. Ad illud quod obiicitur de baptismo, dicendum, quod baptismus directe est contra originale; unde non est iterabile, sed vulnera peccatorum14 sunt iterabilia. Item, etsi absolvat a poena satisfactionis, p. 54 non tamen a poena, quae est sequela culpae; et contra has poenas sunt Sacramenta, quae non sunt tantum in dimissionem culpae; et ideo non sufficit.

Ad argumenta contra numerum septenarium:

1. Quod ergo obiicitur, quod debent esse duo tantum contra duo, scilicet poenam et culpam; patet responsio. Non enim est standum in primis differentiis, quae sunt poena et culpa, quia nimis sunt generales, nec descendendum est ad speciales; sed in eis, quae univocationem habent, ut puta originale ad omnia originalia, et mortale ad mortalia, et veniale ad venialia. Similiter nec in differentiis poenae, sed in principalibus15, quae sunt ratio ducendi in culpam. — Et sic patet de irregularitate; similiter de appetitu gulae, quia sine peccato potest esse in se, nisi deordinetur per nimium desiderium; sed concupiscentia carnis semper manet inordinata, nisi ordinetur.

2. Ad ultimum dicendum, quod Sacramenta legis scriptae addunt super Sacramenta legis naturae quantum ad certitudinem significationis et difficultatem oneris; ideo sunt evidentiora et plura. Sed Sacramenta Evangelii addunt super Sacramenta legis scriptae quantum ad expressionem et efficaciam et minuunt oneris duritiam; ideo sunt evidentiora et efficaciora, sed tamen pauciora16.

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English Translation

Question III. Whether in the time of grace one Sacrament, or many, ought to have been instituted.

Thirdly, inquiry is made concerning the number of the Sacraments of the time of the Gospel. And that there ought to have been but one, it seems:

1. Because the evangelical yoke is a yoke of sweetness and a burden of lightness1; but it is lighter to observe one Sacrament than many: therefore, since God could have given the power of all the Sacraments to one, it seems that there ought to have been but one.

2. Likewise, that the rest2 besides one are superfluous, seems [to follow]: because in the one Sacrament which is the Eucharist the Passion is signified, from which all the Sacraments have their effect; and again, in that Sacrament Christ is contained, in whom is all the fullness of grace: therefore it seems that it alone could effect all the things for which the others are instituted.

3. Likewise, it seems that one alone may do what all the others do; for baptism wipes out all guilt, and wipes out also all the punishment due to guilt, since the baptized person would fly straight up if he were to die3.

4. Likewise, baptism gives grace, which heals the soul and enables all the powers; but the Sacraments do not all exist for any other purpose: therefore baptism suffices.

But that there ought to have been many, it seems:

1. Because, as is said in the preceding distinction4, «against the wound of sin God instituted the remedies of the Sacraments»; but Jerome says: «What heals the eye does not heal the heel»; since therefore the wounds are diverse: therefore the remedies ought to be diverse: therefore many Sacraments.

2. Likewise, the Sacraments not only heal, but also signify5: therefore if signification is from institution, and what is instituted for many things to signify is manifold and ambiguous: therefore if one Sacrament had many efficacies and many significations, it would lead into doubt, not into knowledge.

3. Likewise, it is necessary that a Sacrament have an express likeness6; but no visible species is found which has an express likeness with all the effects: therefore there must be many.

Supposing therefore that [there ought to be] many, it is asked: why only seven?

1. Because, since there are only two wounds, namely of punishment and of guilt; it seems that there ought to have been only two Sacraments. If you should say that guilt and punishment are multiplied through their differences; on the contrary: then there will be more than seven, because the kinds of sins are seven. — Likewise, the punishments are many, such as irregularity, such as concupiscence regarding taste and such as regarding touch, against which there are no Sacraments7.

2. Likewise, the Sacraments of the Gospel stand by way of addition to the Sacraments of the written law, as those [stand] to the Sacraments which are in the law of nature: therefore since there are more Sacraments in the written law than in the law of nature, there ought to be more in the Gospel than in the Law8.

### Conclusion. The sevenfold number of the Sacraments is fitting.

I respond: It must be said that, as has been shown, there must be many Sacraments: many indeed, because they are for exercising, for one alone would breed weariness; many also, because they are for instructing, for one alone would breed ambiguity9. But there are seven and not more, because they are for healing, since medicine looks to the wounds which it heals; and in healing the wounds it aids the virtues; and in aiding the virtues it fortifies and arms against infirmities.

Accordingly, insofar as the Sacraments heal infirmities, their number is taken thus: because there is an infirmity of guilt and of punishment; the infirmity of guilt in general is original sin, against which is baptism; and actual mortal sin, against which is penance; and venial sin, against which is extreme unction. — But the infirmity of punishment is fourfold10, namely ignorance, against which is order, in which is handed on the power of discerning; the second, weakness, against which is confirmation; the third is malice, against which is the Eucharist; the fourth, concupiscence, against which is matrimony.

But insofar as the Sacraments are an aid to the virtues, the number is taken thus: because as an aid to faith, thus is baptism, which is the gate of the Sacraments, as faith is [the gate] of the virtues11; as a help to hope, thus is extreme unction; as a help to charity, the Eucharist, which unites and incorporates; as a help to prudence, order; as a help to justice, penance; as a help to temperance, matrimony; as a help to fortitude, confirmation.

But insofar as the Sacraments are the arms of the militant Church, the number is taken thus: because, as is said in the sixth chapter of the Canticle12, she is terrible as an army set in array; terrible, because fortified and strong, and this through confirmation; an army, because joined and united, and this through the Eucharist; set in array, through order. This army is variable, as consisting in this life, whence from it some are withdrawn through death, some are laid low through guilt; therefore a Sacrament is necessary for multiplying offspring unto the divine worship, and this is matrimony; necessary also for rising again after a fall, and this is penance. But in this array alone is salvation; whence into it man enters, that he may do battle, and out of it he goes forth in death, that he may be crowned. But no one is received into the fight unless he has the sign and the arms of Christ; therefore a Sacrament is necessary in which these are conferred, namely baptism, and this is the gate of those entering; likewise, from this array no one goes forth who is received into the triumphant [Church]13 unless he has the pledge and the unction of the Holy Spirit, in token of which is extreme unction, which is the Sacrament of those departing. — And thus it is clear that there are only seven, whether they be considered as medicines, or as aids, or as arms.

To the arguments:

1. To that, then, which is objected, that there ought to be one on account of facility; it must be said that the divine work ought to have facility as a sign of power, ought to have also congruity as a sign of wisdom, ought also to have utility as a sign of goodness. Since therefore, although an easier way would exist in one, yet, because not so congruous as in many; therefore there were many.

2. To that which is objected concerning the efficacy of the Eucharist, it must be said that although in the Eucharist the Passion is signified, and Christ is contained, in whom is the fullness of grace; nevertheless the Passion is not signified according to its every effect, nor is the fullness of grace contained so as to pour out every grace, but specially unto the effect of nourishment.

3. 4. To that which is objected concerning baptism, it must be said that baptism is directly against the original [sin]; whence it is not repeatable, but the wounds of sins14 are repeatable. Likewise, even if it absolves from the punishment of satisfaction, not however from the punishment which is the sequel of guilt; and against these punishments are the Sacraments, which are not only for the remission of guilt; and therefore [baptism] does not suffice.

To the arguments against the sevenfold number:

1. To that, then, which is objected, that there ought to be only two against two, namely punishment and guilt; the answer is clear. For one must not stop at the first differences, which are punishment and guilt, because they are too general, nor must one descend to the particular ones; but [stop] at those which have univocity, as for instance the original against all original [sins], and the mortal against the mortal, and the venial against the venial. Likewise, neither at the differences of punishment, but at the principal ones15, which are the ground of leading into guilt. — And thus it is clear concerning irregularity; likewise concerning the appetite of the gullet, because it can be without sin in itself, unless it be disordered through excessive desire; but the concupiscence of the flesh always remains inordinate, unless it be set in order.

2. To the last it must be said that the Sacraments of the written law add over the Sacraments of the law of nature as regards the certitude of signification and the difficulty of the burden; therefore they are more evident and more numerous. But the Sacraments of the Gospel add over the Sacraments of the written law as regards expression and efficacy, and they lessen the harshness of the burden; therefore they are more evident and more efficacious, yet nevertheless fewer16.

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Apparatus Criticus
  1. 1
    Respicitur Matth. 11, 30: Iugum enim meum suave etc.
    Reference is to Matthew 11:30: For my yoke is sweet etc.
  2. 2
    Cod. Z omnia alia Sacramenta.
    Codex Z [reads] all the other Sacraments.
  3. 3
    Vide infra d. 4. p. I. a. 1. q. 1. seq. — Codd. omittunt baptizatus.
    See below, d. 4, p. I, a. 1, q. 1 and following. — The codices omit the baptized person.
  4. 4
    Lit. Magistri, c. 1. — Verba, quae sequuntur, sunt in Comment. in Marc. 9, 28. olim Hieronymo attributo: Medicina cuiusque vulneris adhibenda est ei. Non sanat oculum quod calcaneo adhibetur. — Inferius post sed cod. P addit sicut.
    The text of the Master, c. 1. — The words which follow are in the Commentary on Mark 9:28, formerly attributed to Jerome: The medicine of each wound is to be applied to it. What is applied to the heel does not heal the eye. — Below, after but, codex P adds as.
  5. 5
    Ut ostensum est supra d. 1. p. I. q. 2. Ibid. ad 5. dicitur, quod actualis significatio sit ex institutione. Mox pro ergo si codd. F P sed. Inferius pro habet cod. F haberet.
    As was shown above, d. 1, p. I, q. 2. There, in the reply to 5, it is said that the actual signification is from institution. Presently, for therefore if codices F P [read] but. Below, for has codex F [reads] would have.
  6. 6
    Vide supra lit. Magistri, d. 1. c. 4.
    See above, the text of the Master, d. 1, c. 4.
  7. 7
    Explicationem huius arg. praebet Alex. Hal., S. p. IV. q. 5. m. 7. a. 2: Videtur, quod habeant esse plura, sic: In Lege fuit unum Sacramentum solvens ab irregularitate, scil. aqua expiationis sive lustrationis, de qua Num. 19; sed sicut lex carnalis Sacramento uno solvit ab irregularitate carnali, similiter lex spiritualis debet uno solvere ab irregularitate spirituali... Item, quare non habemus unum Sacramentum in remedium [concupiscentiae circa gustum], sicut in remedium luxuriae [concupiscentiae circa tactum, cfr. II. Sent. d. 30. a. 2. q. 1, d. 31. a. 1. q. 3, d. 32. a. 2. q. 1. et d. 43. dub. 3. in fine]? — Edd. cum aliquot codd. omittunt duo ultima sicut, et pro contra quae non sunt non pauci codd. circa quae non sunt, edd. cum nonnullis codd. contra quae sunt.
    An explanation of this argument is given by Alexander of Hales, Summa, p. IV, q. 5, m. 7, a. 2: It seems that there ought to be many, thus: In the Law there was one Sacrament releasing from irregularity, namely the water of expiation or lustration, of which Numbers 19; but as the carnal law by one Sacrament releases from carnal irregularity, likewise the spiritual law ought by one to release from spiritual irregularity... Likewise, why do we not have one Sacrament as a remedy for [concupiscence regarding taste], as for a remedy for luxury [concupiscence regarding touch, cf. II Sent., d. 30, a. 2, q. 1; d. 31, a. 1, q. 3; d. 32, a. 2, q. 1; and d. 43, dub. 3, at the end]? — The editions with some codices omit the last two as, and for against which there are not not a few codices [read] regarding which there are not, the editions with some codices against which there are.
  8. 8
    Vat. supplet scripta.
    The Vatican edition supplies written.
  9. 9
    Cfr. supra lit. Magistri, d. 1. c. 8; ibid. Comment. p. I. in corp. et dub. 7. — Inferius pro munit et armat multi codd. cum ed. 1 muniunt et armant, tamen antea habent adiuvant. Subinde pro contra infirmitates cod. H contra hostes.
    Cf. above, the text of the Master, d. 1, c. 8; ibid. the Commentary, p. I, in the body and dubium 7. — Below, for fortifies and arms many codices with edition 1 [read] fortify and arm, yet beforehand they have aid. Then for against infirmities codex H [reads] against enemies.
  10. 10
    Secundum Bedam, qui a Scholasticis communiter allegatur. Vide II. Sent. d. 22. dub. 2. De potestate discernendi sive de clave scientiae cfr. infra d. 18. p. I. a. 3. q. 1. — Inferius pro secunda, infirmitas, scil. resistendi malo et standi in bono, edd. secunda est impotentia.
    According to Bede, who is commonly cited by the Scholastics. See II Sent., d. 22, dub. 2. On the power of discerning, or on the key of knowledge, cf. below, d. 18, p. I, a. 3, q. 1. — Below, for the second, weakness, namely [the weakness] of resisting evil and standing in good, the editions [read] the second is incapacity.
  11. 11
    Cfr. infra d. 3. p. I. a. 1. q. 3.
    Cf. below, d. 3, p. I, a. 1, q. 3.
  12. 12
    Vers. 3. et 9. [Cant. 6, 3 et 9.]
    Verses 3 and 9. [Canticle 6:3 and 9.]
  13. 13
    Verba qui recipiatur in triumphante supplevimus ex codd. F H; verba quae sequuntur, respiciunt I. Cor. 1, 21. seq., et Eph. 1, 14.
    The words who is received into the triumphant [Church] we have supplied from codices F H; the words which follow look to 1 Corinthians 1:21 and following, and Ephesians 1:14.
  14. 14
    Codd. F H aliorum peccatorum. Mox post iterabilia in cod. F additur: et ideo oportet habere Sacramenta iterabilia.
    Codices F H [read] of other sins. Presently, after repeatable, in codex F is added: and therefore it is necessary to have repeatable Sacraments.
  15. 15
    Vat. supplet differentiis, scilicet ignorantia, concupiscentia, malitia et impotentia; ed. 1, cum pluribus codd. legunt incongrue sed in principali. Aliquanto superius pro ad speciales codd. G Y usque ad speciales. — De irregularitate ait Alex. Hal., S. p. IV. q. 5. m. 7. a. 2: Ad illud quod quaeritur de irregularitate, dicendum, quod Sacramenta legis gratiae sunt propria ad hoc, quod homo sic conservetur in gratia, propter quod sunt in remedium defectuum, qui operantur ad ablationem gratiae, unde sunt instituta in remedium culpae vel poenae deordinantis sive operantis dispositive ad culpam. Talis non est irregularitas, quae poena est, non deordinans vel operans ad culpam, nisi negative.
    The Vatican edition supplies differences, namely ignorance, concupiscence, malice, and incapacity; edition 1, with several codices, reads incongruously but in the principal one. Somewhat above, for to the particular ones codices G Y [read] as far as the particular ones. — On irregularity Alexander of Hales says, Summa, p. IV, q. 5, m. 7, a. 2: To that which is asked concerning irregularity, it must be said that the Sacraments of the law of grace are proper to this, that man be thus preserved in grace, on account of which they are for a remedy of the defects which work toward the removal of grace, whence they are instituted as a remedy for guilt or for the punishment that disorders or that works dispositively toward guilt. Such is not the irregularity which is a punishment, not disordering or working toward guilt, except negatively.
  16. 16
    Cfr. III. Sent. d. 40. q. 3. in corp. — Vide scholion ad 1. huius art. quaest.
    Cf. III Sent., d. 40, q. 3, in the body. — See the scholion on the first question of this article.
Cited by

3 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

Whether perfect penance restores [a person] to the pristine degree
Book IV: On the Sacraments · Distinction 14
supra pag. 53, nota 4
Whether order is one Sacrament, or several
Book IV: On the Sacraments · Distinction 24
supra d. 2. a. 1. q. 3.
On the number and distinction of the Sacraments
Breviloquium · Pars VI: De medicina sacramentali · 2×
IV. Sent. d. 2. a. 1. q. 3.

1 further reference addresses the article or printed page this question belongs to, rather than the question itself.

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