Commentaria in Summam contra Gentiles, Liber IV

In the third ¹ place, St. Thomas shows the number of the sacraments of the New Law, and its sufficiency.

I. And he says first that, since the remedies of spiritual salvation were handed down to men under sensible signs, it was consequent ² that the remedies by which provision is made for the spiritual life should be distinguished according to the likeness of the bodily life.

He says secondly that, since a twofold order is found in bodily life, namely of those who are propagators and directors of life in others, and of those who are propagated and directed; as regards the second order, first it is necessary that a thing receive life through generation and birth; secondly, that through growth it arrive at its due quantity and strength; thirdly, that for the perfection of these it receive nourishment; fourthly, that it be healed if it happens to become sick, but this is accidental to bodily life, inasmuch as it happens that a living thing becomes sick.

As regards the first order, however, two things are considered: namely natural origin, which pertains to parents; and political governance, through which the peaceful life of man is preserved, which pertains to kings and princes.

He says thirdly that, as regards the second order, there is first in the spiritual life generation through baptism; secondly there is spiritual growth leading to perfect strength, through the sacrament of confirmation; thirdly there is spiritual nourishment, through the sacrament of the Eucharist; fourthly there is spiritual healing, which takes place in the soul alone through the sacrament of penance; and in the body through the soul, when it is opportune, through extreme unction.

As regards the first order, however, there are in the spiritual life propagators and preservers, both according to spiritual ministry alone, to which pertains the sacrament of order; and according to the bodily and spiritual together, which takes place through the sacrament of matrimony.

II. It must be noted that besides this account of the number of the sacraments, St. Thomas assigns other accounts in the Tertia, q. 65 ³; and IV Sent., d. 2, q. 1, a. 2. But in this place, aiming at brevity, he was content with only one account.

It must be noted secondly that there are many other sensible things in the New Law that have a certain signification of a sacred reality, such as holy water, the consecration of an altar, and the like. But they are not called sacraments, because they do not lead to the effect of a sacrament, which is the attainment of grace, but are certain dispositions toward the sacraments; just as holy water is ordered against the snares of demons and against venial sins, and the altar or vessels are consecrated on account of reverence for the Eucharist.