Sect. 247The Institution of the SacramentsThe Institution of the Sacraments
I. It follows, from the doctrine laid down in the foregoing section, that the sacraments must have a Divine origin. God alone, the Source of all grace, can give to natural acts the power of producing a supernatural effect; and it is God, the Apostle says, Who justifieth. He is the Author of the sacraments not simply as First Cause, in the same way as He is the Author of all things, but as principal cause, having under Him not secondary, but merely instrumental agents.
II. It is of Faith that all the sacraments were instituted by Christ, our Lord (Council of Trent, sess. viii., De Sacr., can. 1). This institution by Christ was a theandric action (supra, p. 86). As Man He instituted the sacraments, and gave His Apostles instructions for the due ministration of them; but the power of conferring grace was derived from His Divine authority. We may, however, go further and say that Christ as Man had a special power in instituting the sacraments. He merited all grace; He is the Mediator and Founder of the New Testament, and the Head of the Church; on Him depends the application of His merits. “All power is given to Me in heaven and on earth; go ye therefore, teach all nations, baptizing them,” etc. (Matt. 28:18). “As the Father hath sent Me, I also send you.… Receive ye the Holy Ghost; whose sins ye shall forgive, they are forgiven them” (John 20:21). Hence the Fathers commonly say that the sacraments flowed from the side of Christ hanging on the cross (e.g. St. Ambrose, St. Chrysostom, St. Augustine, St. Leo, St. Cyril of Alexandria: see Suarez, in 3 disp. 39, sect. 3; St. Thom. 3, q. 64, a. 3).
As no mention is made in Scripture of the institution of the sacraments of Confirmation, Extreme Unction, and Matrimony, the question has arisen whether Christ instituted these sacraments mediately or immediately; that is to say whether He instituted them Himself, or whether His Apostles instituted them in virtue of powers conferred upon them by Him. We cannot here enter into the discussion; we would, however, point out that the definition of the Council of Trent has by no means decided the question. See Franzelin, De Sacr., thes. xiv. p. 183; Drouin, De Re Sacr., q. vi.
III. The controversy concerning the mediate or immediate institution by Christ must not be confounded with the further question as to how far He determined the matter and form of each sacrament; or, in other words, how far He prescribed the acts and the words to be used in each. The diversity of practice at different times, and indeed at the present time, in the Eastern and Western portions of the Church, is sufficient proof that He left much undetermined. “This power has ever been in the Church, that, in the dispensation of the sacraments, their substance being untouched, it may ordain or change what things soever it may judge most expedient for the profit of those who receive, or for the veneration of the said Sacraments” (Council of Trent, sess. xxi. ch. 2). There are, of course, over and above the matter and form, numerous rites and ceremonies used in the administration of the sacraments, e.g. in Baptism, the anointings, the giving of blessed salt, etc. These are not necessarily of Divine origin, but are not lightly to be omitted or changed (Council of Trent, viii. can. 13; see also St. Thom. 3, q. 64, a. 2).
On the subjects contained in this section, read Franzelin, thes. xiv. and v.; Drouin, q. vi.; Pourrat, ch. vi.
I. It follows, from the doctrine laid down in the foregoing section, that the sacraments must have a Divine origin. God alone, the Source of all grace, can give to natural acts the power of producing a supernatural effect; and it is God, the Apostle says, Who justifieth. He is the Author of the sacraments not simply as First Cause, in the same way as He is the Author of all things, but as principal cause, having under Him not secondary, but merely instrumental agents.
II. It is of Faith that all the sacraments were instituted by Christ, our Lord (Council of Trent, sess. viii., De Sacr., can. 1). This institution by Christ was a theandric action (supra, p. 86). As Man He instituted the sacraments, and gave His Apostles instructions for the due ministration of them; but the power of conferring grace was derived from His Divine authority. We may, however, go further and say that Christ as Man had a special power in instituting the sacraments. He merited all grace; He is the Mediator and Founder of the New Testament, and the Head of the Church; on Him depends the application of His merits. “All power is given to Me in heaven and on earth; go ye therefore, teach all nations, baptizing them,” etc. (Matt. 28:18). “As the Father hath sent Me, I also send you.… Receive ye the Holy Ghost; whose sins ye shall forgive, they are forgiven them” (John 20:21). Hence the Fathers commonly say that the sacraments flowed from the side of Christ hanging on the cross (e.g. St. Ambrose, St. Chrysostom, St. Augustine, St. Leo, St. Cyril of Alexandria: see Suarez, in 3 disp. 39, sect. 3; St. Thom. 3, q. 64, a. 3).
As no mention is made in Scripture of the institution of the sacraments of Confirmation, Extreme Unction, and Matrimony, the question has arisen whether Christ instituted these sacraments mediately or immediately; that is to say whether He instituted them Himself, or whether His Apostles instituted them in virtue of powers conferred upon them by Him. We cannot here enter into the discussion; we would, however, point out that the definition of the Council of Trent has by no means decided the question. See Franzelin, De Sacr., thes. xiv. p. 183; Drouin, De Re Sacr., q. vi.
III. The controversy concerning the mediate or immediate institution by Christ must not be confounded with the further question as to how far He determined the matter and form of each sacrament; or, in other words, how far He prescribed the acts and the words to be used in each. The diversity of practice at different times, and indeed at the present time, in the Eastern and Western portions of the Church, is sufficient proof that He left much undetermined. “This power has ever been in the Church, that, in the dispensation of the sacraments, their substance being untouched, it may ordain or change what things soever it may judge most expedient for the profit of those who receive, or for the veneration of the said Sacraments” (Council of Trent, sess. xxi. ch. 2). There are, of course, over and above the matter and form, numerous rites and ceremonies used in the administration of the sacraments, e.g. in Baptism, the anointings, the giving of blessed salt, etc. These are not necessarily of Divine origin, but are not lightly to be omitted or changed (Council of Trent, viii. can. 13; see also St. Thom. 3, q. 64, a. 2).
On the subjects contained in this section, read Franzelin, thes. xiv. and v.; Drouin, q. vi.; Pourrat, ch. vi.
Seção 86% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.