Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Tertia Pars·Q71. The preparations that accompany Baptism
Source context
- Theme
- ritual preparations and exorcisms accompanying Christian Baptism as prerequisites for sacramental initiation
Steiner
not engaged in the GA corpus
Cross-tradition
- Pre-baptismal catechumenate (early Christian practice)The patristic catechumenate (attested in Hippolytus, Tertullian, and Cyril of Jerusalem) similarly treated pre-baptismal exorcisms and renunciations as necessary purifications, exhibiting cross-tradition congruence with Aquinas's systematic account of the preparatory rites.
- Jewish purification rites (mikveh and preparatory immersion)Preparatory rites of renunciation and cleansing before ritual immersion in Jewish practice exhibit cross-tradition congruence with the structure Aquinas describes, wherein the candidate's disposition must be ritually ordered before the sacrament proper is conferred.
Q71. The preparations that accompany Baptism
Article 1
[III.q.71.a.1.arg.1] It seems that catechism should not precede Baptism. For by Baptism men are regenerated unto the spiritual life. But man begins to live before being taught. Therefore man should not be catechized, i.e. taught, before being baptized.
[III.q.71.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod peccato originali secundum se debeatur pœna sensibilis. Dicit enim Augustinus De fide ad Petrum, cap. xxvii: « Firmissime tene, et nullatenus dubites, parvulos qui sine sacramento baptismatis de hoc sæculo transierunt æterno supplicio puniendos. » Sed supplicium pœnam sensibilem nominat. Ergo parvuli qui pro solo originali punientur, sensibilem pœnam sustinebunt, cum sola originali culpa decedentes a corporeo igne patiantur, vel affliguntur pœna ignis.
[III.q.71.a.1.arg.2] Further, Baptism is given not only to adults, but also to children, who are not capable of being taught, since they have not the use of reason. Therefore it is absurd to catechize them.
[III.q.71.a.1.arg.2] 2. Præterea, majori culpæ debeur major pœna. Sed originale est majus pecatum quam veniale, quia plus habet de aversione, eo quod gratiam subtrahit, veniale autem secum gratiam compatitur; et iterum æterna pœna punitur originale, sed veniale temporali. Cum ergo veniali peccato debeatur pœna ignis, multo amplius originali.
[III.q.71.a.1.arg.3] Further, a man, when catechized, confesses his faith. Now a child cannot confess its faith by itself, nor can anyone else in its stead; both because no one can bind another to do anything; and because one cannot know whether the child, having come to the right age, will give its assent to faith. Therefore catechism should not precede Baptism.
[III.q.71.a.1.arg.3] 3. Præterea, gravius puniuntur peccata Ex Beda desumpta in eumdem locum, col. 27, t. 4. Duas sequentes quæstiones ex S Thoma in Sententiarum libris a se compactas interponit Nicolai; alteram De qualitate animarum quæ cum originali peccato solo ex hac vita decedunt; aliam vero De qualitate animarum quæ in purgatorio propter peccatum actuale, vel ejus pœnam expiantur. Ex editione Nicolaï. post hanc vitam quam in vita ista, ubi est misericordiæ locus. Sed in hac vita respondet originali pœna sensibilis: pueri enim qui solum originale habent, multas pœnas sensibiles sustinent, nec injuste. Ergo et post hanc vitam pœna sensibilis debetur.
[III.q.71.a.1.sc] Rabanus says (De Instit. Cleric. i): "Before Baptism man should be prepared by catechism, in order that the catechumen may receive the rudiments of faith."
[III.q.71.a.1.sc] Sed contra, Augustinus in Enchir., cap. xcIII, col. 275, t. 6, dicit pœnam parvulorum qui originali tantum tenentur, omnium esse mitissimam. Sed hoc non esset, si sensibili pœna torquerentur, quia pœna ignis inferni est gravissima. Ergo pœnam sensibilem non sustinebunt. Præterea, acerbitas pœna sensibilis delectationi culpæ respondet, Apoc., xvIII, 7: Quantum glorificavit se, et in deliciis fuit, tantum date illi tormentum et luctum. Sed in peccato originali non est aliqua delectatio, sicut nec operatio; delectatio 4 Nicolaï addit: Præterea, Gregorius Nazianzenus, Orat. xL, quæ « in sanctum Baptisma » inscribitur, tria genera non baptizatorum distinguens, qui vel baptismum contempserunt, vel ex negligentia sua usque ad finem vitæ distulerunt et improvisa morte obierunt, vel sine culpa sua eum non receperunt, ut infantes. De primis quidem dicit quod non aliorum duntaxat peccatorum quæ commiserint, sed baptismi contempti pœnas luent; et de secundis quod pro illo neglecto pœnas etiam patientur, sed leviores primis; at de postremis addit quod ipsi « nec cælesti gloria, nec æterno inferni supplicio a justo et æterno enim operationem consequitur, ut ex X Ethic., cap. iv sive vi, patet. Ergo peccato originali non debetur pœna ignis.
[III.q.71.a.1.co] As stated above (Question 70, Article 1), Baptism is the Sacrament of Faith: since it is a profession of the Christian faith. Now in order that a man receive the faith, he must be instructed therein, according to Romans 10:14: "How shall they believe Him, of Whom they have not heard? And how shall they hear without a preacher?" And therefore it is fitting that catechism should precede Baptism. Hence when our Lord bade His disciples to baptize, He made teaching to precede Baptism, saying: "Go ye . . . and teach all nations, baptizing them," etc.
[III.q.71.a.1.co] Respondeo dicendum, quod pœna debet esse proportionata culpæ, ut dicitur Isa., xxvII, 8: In mensura contra mensuram, cum abjecta fuerit, judicabis eam. Defectus autem qui per originem traducitur, rationem culpæ habens, non est per subtractionem vel corruptionem alicujus boni quod naturam humanam consequitur ex principiis suis, sed per subtractionem vel corruptionem alicujus quod naturæ superadditum erat. Nec ista culpa ad hunc hominem pertinet, nisi secundum quod talem naturam habet, quæ hoc bono quod in eo natum erat esse, et possibile conservari, destituta est. Et ideo nulla alia pœna ei debetur, nisi privatio illius finis ad quem donum subtractum ordinabat ad quod per se natura humana attingere non potest. Hoc autem est divina visio: et ideo carentia hujus visionis est propria et sola pœna originalis peccati post mortem; si enim alia pœna sensibilis pro peccato originali post mortem infligeretur, punitur iste non secundum hoc quod culpam habuit, quia pœna sensibilis pertinet ad id quod personæ proprium est, quia per passionem hujus particularis, talis pœna est. Unde, sicut culpa non fuit per operationem ejus, ita nec pœna per passionem ipsius esse debet; sed solum per defectum illius ad quod natura de se sufficiens non erat. In aliis autem perfectionibus et bonitatibus quæ naturam consequuntur ex suis principiis, nullum detrimentum sustinebunt pro peccato originali damnati.
[III.q.71.a.1.ad.1] The life of grace unto which a man is regenerated, presupposes the life of the rational nature, in which man is capable of receiving instruction.
[III.q.71.a.1.ad.1] Ad primum ergo dicendum, quod « supplicium » non nominat in auctoritate illa pœnam sensibilem, sed solum pœnam damni, quæ est in carentia divinæ visionis; sicut etiam nomine ignis frequenter in Scriptura quælibet pœna significari consuevit.
[III.q.71.a.1.ad.2] Just as Mother Church, as stated above (69, 6, ad 3), lends children another's feet that they may come, and another's heart that they may believe, so, too, she lends them another's ears, that they may hear, and another's mind, that through others they may be taught. And therefore, as they are to be baptized, on the same grounds they are to be instructed.
[III.q.71.a.1.ad.2] Ad secundum dicendum, quod inter omnia peccata minimum est originale, eo quod minimum habet de voluntario; non enim est voluntarium voluntate istius personæ, sed voluntate principii naturæ tantum. Peccatum autem actuale, etiam veniale, est voluntarium voluntate ejus in quo est; et ideo minor pœna debetur originali quam veniali. Nec obstat quod originale non compatitur secum gratiam; privatio enim gratiae non habet rationem culpæ, sed pœna, nisi inquantum ex voluntate est; unde ubi minus est de voluntario, minus est de culpa. Similiter etiam non obstat quod peccato actuali veniali temporalis pœna debetur, quia hoc est per accidens, inquantum decedens in veniali tantam gratiam habet, virtute cujus pœna purgata est. Si autem veniale peccatum sine gratia in aliquo esset, perpetuam pœnam haberet.
[III.q.71.a.1.ad.3] He who answers in the child's stead: "I do believe," does not foretell that the child will believe when it comes to the right age, else he would say: "He will believe"; but in the child's stead he professes the Church's faith which is communicated to that child, the sacrament of which faith is bestowed on it, and to which faith he is bound by another. For there is nothing unfitting in a person being bound by another in things necessary for salvation. In like manner the sponsor, in answering for the child, promises to use his endeavors that the child may believe. This, however, would not be sufficient in the case of adults having the use of reason.
[III.q.71.a.1.ad.3] Ad tertium dicendum, quod non est eadem ratio de pœna sensibilis ante mortem et post mortem: quia ante mortem pœna sensibilis consequitur virtutem naturæ agentis; sive sit pœna sensibilis interior, ut febris vel aliquid hujusmodi; sive etiam sensibilis pœna exterior, ut ustio, sive aliquid hujusmodi; sed post mortem nihil aget virtute naturæ, sed secundum justitiae divinæ ordinem tantum sive in animam separatam, in quam constat quod ignis naturaliter agere non potest; sive etiam in corpus post resurrectionem, quia tunc omnis actio naturalis cessabit cessante motu primi mobilis, qui est causa omnis motus et alterationis corporalis.
Article 2
[III.q.71.a.2.arg.1] It seems that exorcism should not precede Baptism. For exorcism is ordained against energumens or those who are possessed. But not all are such like. Therefore exorcism should not precede Baptism.
[III.q.71.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod pueri non baptizati afflictionem spiritualem sentiant in anima; quia, sicut dicit Chrysostomus, Hom. xxiii in Matth., in damnatis gravior erit pœna quod visione Dei carebunt, quam quod igne inferni crema-buntur. Sed ejusmodi animæ visione divina carebunt. Ergo afflictionem spiritualem ex hoc sentient.
[III.q.71.a.2.arg.2] Further, so long as man is a subject of sin, the devil has power over him, according to John 8:34: "Whosoever committeth sin is the servant of sin." But sin is taken away by Baptism. Therefore men should not be exorcized before Baptism.
[III.q.71.a.2.arg.2] 2. Præterea, carere illo quod quis vult habere sine afflictione esse non potest: sed ejusmodi animæ volunt visionem divinam habere; alias voluntas eorum actualiter perversa esset. Ergo cum ea careant, videtur quod et afflictionem sentiant.
[III.q.71.a.2.arg.3] Further, Holy water was introduced in order to ward off the power of the demons. Therefore exorcism was not needed as a further remedy.
[III.q.71.a.2.arg.3] 3. Præterea, si dicatur quod non affliguntur, quia sciunt se non per culpam propriam ea esse privatos, contra: immunitas a culpa dolorem pœna non minuit, sed auget; non enim si aliquis non propria culpa exhæredatur, vel mutilatur, propter hoc minus dolet. Ergo etiam quamvis ejusmodi animæ non propria culpa tanto bono privantur, ex hoc ea rum dolor non tollitur.
[III.q.71.a.2.sc] Pope Celestine says (Epist. ad Episcop. Galliae): "Whether children or young people approach the sacrament of regeneration, they should not come to the fount of life before the unclean spirit has been expelled from them by the exorcisms and breathings of the clerics."
[III.q.71.a.2.sc] Sed contra, si pueri non baptizati post mortem dolorem interiorem habeant, aut dolebunt de culpa, aut de pœna. Si de culpa, cum a culpa illa alterius emundari non possint, dolor ille erit in desperationem inducens. Sed talis dolor in damnatis est vermis conscientiæ. Ergo pueri vermem conscientiæ habebunt; et sic non esset eorum pœna mitissima, ut Augustinus dicit. Si autem de pœna dolerent, ergo, cum pœna eorum juste a Deo sit, voluntas eorum divinæ justitiæ obviaret; et sic actualiter deformis esset, quod non conceditur. Ergo nullum dolorem sentient. Præterea, ratio recta non patitur ut aliquis perturbetur de eo quod in ipso non fuit ut vitaretur, propter quod Seneca probat, Epist. Lxxxv, et lib. II De ira, cap. vi, quod « perturbatio in sapientem non cadit. » Sed in pueris est ratio recta nullo actuali peccato obliquata. Ergo non turbabuntur de hoc quod talem pœnam sustinent quam vitare nullo modo potuerunt.
[III.q.71.a.2.co] Whoever purposes to do a work wisely, first removes the obstacles to his work; hence it is written (Jeremiah 4:3): "Break up anew your fallow ground and sow not upon thorns." Now the devil is the enemy of man's salvation, which man acquires by Baptism; and he has a certain power over man from the very fact that the latter is subject to original, or even actual, sin. Consequently it is fitting that before Baptism the demons should be cast out by exorcisms, lest they impede man's salvation. Which expulsion is signified by the (priest) breathing (upon the person to be baptized); while the blessing, with the imposition of hands, bars the way against the return of him who was cast out. Then the salt which is put in the mouth, and the anointing of the nose and ears with spittle, signify the receiving of doctrine, as to the ears; consent thereto as to the nose; and confession thereof, as to the mouth. And the anointing with oil signifies man's ability to fight against the demons.
[III.q.71.a.2.co] Respondeo dicendum, quod circa hoc est triplex opinio. Quidam enim dicunt quod prædicti pueri nullum dolorem sustinebunt; quia in eis ratio obtenebrata erit ut non cognoscant se amisisse quod amiserunt. Quod probabile non videtur, ut anima ab onere corporis absoluta ea non cognoscat quæ saltem ratione investigari possint, et etiam multo plura. Et ideo alii dicunt quod in eis est perfecta cognitio eorum quæ naturali rationi subjacent, et cognoscunt Deum, et se ejus visione privatos esse, et ex hoc aliquem dolorem sentient; tamen mitigabitur eorum dolor inquantum non propria voluntate culpam incurrerunt pro qua damnati sunt. Sed hoc etiam probabile non videtur, quia talis dolor parvus esse non potest de tanti boni amissione, et præcipue sine spe recuperationis; unde pœna eorum non esset mitissima. Præterea omnino eadem ratione qua dolore sensibili ut exterius affligente non punientur, etiam interiorem dolorem non sentient, quia dolor pœna delectationi culpæ respondet: unde delectatione remota a culpa originali, omnis dolor ab ejus pœna excluditur. Et ideo alii dicunt quod cognitionem perfectam habebunt eorum quæ naturali cognitioni subjacent, et vita æterna se privatos esse cognoscent, et causam quare ab ea exclusi sunt, nec tamen ex hoc aliquo modo affligentur; quod qualiter esse possit, videndum est. Sciendum ergo quod ex hoc quod caret aliquis eo quod suam proportionem excedit, non affligitur, si sit rectæ rationis; sed tantum ex hoc quod caret eo ad quod aliquo modo proportionatus fuit; sicut nullus sapiens homo affligitur de hoc quod non potest volare sicut avis, vel quia non est rex, vel imperator, cum ei non sit debitum; affligeretur autem, si privaretur eo ad quod habendum aptitudinem aliquo modo habuit. Dico ergo quod omnis homo usum liberi arbitrii habens proportionatus est ad vitam æternam consequendam, quia potest se ad gratiam præparare, per quam vitam æternam merebitur; et ideo si ab hoc deficiant, maximus dolor erit eis, quia amittunt illud quod ipsorum esse possibile fuit. Pueri autem nunquam fuere proportionati ad hoc quod vitam æternam haberent, quia nec eis debebatur ex principiis naturæ, cum omnem facultatem naturæ excedat, nec actus proprios habere potuerunt, quibus tantum bonum consequentur. Et ideo nihil omnino dolebunt de carentia visionis divinæ; imo magis gaudebunt de hoc quod participabunt multum de divina bonitate in per actionem suam, tamen per actionem aliorum circa eos, quia potuerunt ab aliis baptizari, sicut et multi pueri ejusdem conditionis baptizati vitam æternam consecuti sunt; hoc est enim superexcedentis gratiæ ut aliquis sine actu proprio præmietur. Unde defectus talis gratiæ non magis tristitiam causat in pueris decedentibus non baptizatis, quam in sapientibus hoc quod eius multæ gratiæ non fiunt quæ aliis sibi similibus factæ sunt.
[III.q.71.a.2.ad.1] The energumens are so-called from "laboring inwardly" under the outward operation of the devil. And though not all that approach Baptism are troubled by him in their bodies, yet all who are not baptized are subject to the power of the demons, at least on account of the guilt of original sin.
[III.q.71.a.2.ad.1] Ad primum ergo dicendum, quod in damnatis pro culpa actuali, qui usum liberi arbitrii habuerunt, fuit aptitudo ad vitam æternam consequendam; non autem in pueris, ut dictum est; et ideo non est similis ratio de utrisque.
[III.q.71.a.2.ad.2] The power of the devil in so far as he hinders man from obtaining glory, is expelled from man by the baptismal ablution; but in so far as he hinders man from receiving the sacrament, his power is cast out by the exorcisms.
[III.q.71.a.2.ad.2] Ad secundum dicendum, quod, quam vis voluntas sit possibilium et impossibilium, ut in III Ethic., cap. iv, vel v, dicitur, tamen voluntas ordinata et completa non est nisi eorum ad quæ quis aliquo modo ordinatus est; et si in tali voluntate deficiant homines dolent: non autem si deficiant ab illa voluntate quæ impossibilium est, quæ potius « velleitas » quam « voluntas » debet dici; non enim aliquis illud vult simpliciter; sed vellet, si possibile foret.
[III.q.71.a.2.ad.3] Holy water is used against the assaults of demons from without. But exorcisms are directed against those assaults of the demons which are from within. hence those who are exorcized are called energumens, as it were "laboring inwardly."
Or we may say that just as Penance is given as a further remedy against sin, because Baptism is not repeated; so Holy Water is given as a further remedy against the assaults of demons, because the baptismal exorcisms are not given a second time.
[III.q.71.a.2.ad.3] Ad tertium dicendum, quod, ad habendum proprium patrimonium, vel membra corporis sui, quilibet est ordinatus; et ideo non est mirum si dolet aliquis de eorum amissione, sive pro culpa sua, sive pro aliena, eis privetur: unde patet quod ratio non procedit ex simili.
Article 3
[III.q.71.a.3.arg.1] It seems that what is done in the exorcism does not effect anything, but is a mere sign. For if a child die after the exorcisms, before being baptized, it is not saved. But the effects of what is done in the sacraments are ordained to the salvation of man; hence it is written (Mark 16:16): "He that believeth and is baptized shall be saved." Therefore what is done in the exorcism effects nothing, but is a mere sign.
[III.q.71.a.3.arg.2] Further, nothing is required for a sacrament of the New Law, but that it should be a sign and a cause, as stated above (Question 62, Article 1). If, therefore, the things done in the exorcism effect anything, it seems that each of them is a sacrament.
[III.q.71.a.3.arg.3] Further, just as the exorcism is ordained to Baptism, so if anything be effected in the exorcism, it is ordained to the effect of Baptism. But disposition must needs precede the perfect form: because form is not received save into matter already disposed. It would follow, therefore, that none could obtain the effect of Baptism unless he were previously exorcized; which is clearly false. Therefore what is done in the exorcisms has no effect.
[III.q.71.a.3.arg.4] Further, just as some things are done in the exorcism before Baptism, so are some things done after Baptism; for instance, the priest anoints the baptized on the top of the head. But what is done after Baptism seems to have no effect; for, if it had, the effect of Baptism would be imperfect. Therefore neither have those things an effect, which are done in exorcism before Baptism.
[III.q.71.a.3.sc] Augustine says (De Symbolo I): "Little children are breathed upon and exorcized, in order to expel from them the devil's hostile power, which deceived man." But the Church does nothing in vain. Therefore the effect of these breathings is that the power of the devils is expelled.
[III.q.71.a.3.co] Some say that the things done in the exorcism have no effect, but are mere signs. But this is clearly false; since in exorcizing, the Church uses words of command to cast out the devil's power, for instance, when she says: "Therefore, accursed devil, go out from him," etc.
Therefore we must say that they have some effect, but, other than that of Baptism. For Baptism gives man grace unto the full remission of sins. But those things that are done in the exorcism remove the twofold impediment against the reception of saving grace. Of these, one is the outward impediment, so far as the demons strive to hinder man's salvation. And this impediment is removed by the breathings, whereby the demon's power is cast out, as appears from the passage quoted from Augustine, i.e. as to the devil not placing obstacles against the reception of the sacrament. Nevertheless, the demon's power over man remains as to the stain of sin, and the debt of punishment, until sin be washed away by Baptism. And in this sense Cyprian says (Epist. lxxvi): "Know that the devil's evil power remains until the pouring of the saving water: but in Baptism he loses it all."
The other impediment is within, forasmuch as, from having contracted original sin, man's sense is closed to the perception of the mysteries of salvation. Hence Rabanus says (De Instit. Cleric. i) that "by means of the typifying spittle and the touch of the priest, the Divine wisdom and power brings salvation to the catechumen, that his nostrils being opened he may perceive the odor of the knowledge of God, that his ears be opened to hear the commandments of God, that his senses be opened in his inmost heart to respond."
[III.q.71.a.3.ad.1] What is done in the exorcism does not take away the sin for which man is punished after death; but only the impediments against his receiving the remission of sin through the sacrament. Wherefore exorcism avails a man nothing after death if he has not been baptized.
Praepositivus, however, says that children who die after being exorcized but before being baptized are subjected to lesser darkness. But this does not seem to be true: because that darkness consists in privation of the vision of God, which cannot be greater or lesser.
[III.q.71.a.3.ad.2] It is essential to a sacrament to produce its principal effect, which is grace that remits sin, or supplies some defect in man. But those things that are done in the exorcism do not effect this; they merely remove these impediments. Consequently, they are not sacraments but sacramentals.
[III.q.71.a.3.ad.3] The disposition that suffices for receiving the baptismal grace is the faith and intention, either of the one baptized, if it be an adult, or of the Church, if it be a child. But these things that are done in the exorcism, are directed to the removal of the impediments. And therefore one may receive the effect of Baptism without them.
Yet they are not to be omitted save in a case of necessity. And then, if the danger pass, they should be supplied, that uniformity in Baptism may be observed. Nor are they supplied to no purpose after Baptism: because, just as the effect of Baptism may be hindered before it is received, so can it be hindered after it has been received.
[III.q.71.a.3.ad.4] Of those things that are done after Baptism in respect of the person baptized, something is done which is not a mere sign, but produces an effect, for instance, the anointing on the top of the head, the effect of which is the preservation of baptismal grace. And there is something which has no effect, but is a mere sign, for instance, the baptized are given a white garment to signify the newness of life.
Article 4
[III.q.71.a.4.arg.1] It seems that it does not belong to a priest to catechize and exorcize the person to be baptized. For it belongs to the office of ministers to operate on the unclean, as Dionysius says (Eccl. Hier. v). But catechumens who are instructed by catechism, and "energumens" who are cleansed by exorcism, are counted among the unclean, as Dionysius says in the same place. Therefore to catechize and to exorcize do not belong to the office of the priests, but rather to that of the ministers.
[III.q.71.a.4.arg.2] Further, catechumens are instructed in the Faith by the Holy Scripture which is read in the church by ministers: for just as the Old Testament is recited by the Readers, so the New Testament is read by the Deacons and Subdeacons. And thus it belongs to the ministers to catechize. In like manner it belongs, seemingly, to the ministers to exorcize. For Isidore says (Epist. ad Ludifred.): "The exorcist should know the exorcisms by heart, and impose his hands on the energumens and catechumens during the exorcism." Therefore it belongs not to the priestly office to catechize and exorcize.
[III.q.71.a.4.arg.3] Further, "to catechize" is the same as "to teach," and this is the same as "to perfect." Now this belongs to the office of a bishop, as Dionysius says (Eccl. Hier. v). Therefore it does not belong to the priestly office.
[III.q.71.a.4.sc] Pope Nicolas I says: "The catechizing of those who are to be baptized can be undertaken by the priests attached to each church." And Gregory says (Hom. xxix super Ezech.): "When priests place their hands on believers for the grace of exorcism, what else do they but cast out the devils?"
[III.q.71.a.4.co] The minister compared to the priest, is as a secondary and instrumental agent to the principal agent: as is implied in the very word "minister." Now the secondary agent does nothing without the principal agent in operating. And the more mighty the operation, so much the mightier instruments does the principal agent require. But the operation of the priest in conferring the sacrament itself is mightier than in those things that are preparatory to the sacrament. And so the highest ministers who are called deacons co-operate with the priest in bestowing the sacraments themselves: for Isidore says (Epist. ad Ludifred.) that "it belongs to the deacons to assist the priests in all things that are done in Christ's sacraments, in Baptism, to wit, in the Chrism, in the Paten and Chalice"; while the inferior ministers assist the priest in those things which are preparatory to the sacraments: the readers, for instance, in catechizing; the exorcists in exorcizing.
[III.q.71.a.4.ad.1] The minister's operation in regard to the unclean is ministerial and, as it were, instrumental, but the priest's is principal.
[III.q.71.a.4.ad.2] To readers and exorcists belongs the duty of catechizing and exorcizing, not, indeed, principally, but as ministers of the priest in these things.
[III.q.71.a.4.ad.3] Instruction is manifold. one leads to the embracing of the Faith; and is ascribed by Dionysius to bishops (Eccl. Hier. ii) and can be undertaken by any preacher, or even by any believer. Another is that by which a man is taught the rudiments of faith, and how to comport himself in receiving the sacraments: this belongs secondarily to the ministers, primarily to the priests. A third is instruction in the mode of Christian life: and this belongs to the sponsors. A fourth is the instruction in the profound mysteries of faith, and on the perfection of Christian life: this belongs to bishops "ex officio," in virtue of their office.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
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