Thomas Aquinas, Summa Theologiae

Objection 1: It seems that the sacraments cannot be conferred by evil ministers. For the sacraments of the New Law are ordained for the purpose of cleansing from sin and for the bestowal of grace. Now evil men, being themselves unclean, cannot cleanse others from sin, according to Ecclus. 34:4: "Who can be made clean by the unclean?" Moreover, since they have not grace, it seems that they cannot give grace, for "no one gives what he has not." It seems, therefore, that the sacraments cannot be conferred by wicked men.

Objection 2: Further, all the power of the sacraments is derived from Christ, as stated above (Article 3; Question 62, Article 5). But evil men are cut off from Christ: because they have not charity, by which the members are united to their Head, according to 1 Jn. 4:16: "He that abideth in charity, abideth in God, and God in him." Therefore it seems that the sacraments cannot be conferred by evil men.

Objection 3: Further, if anything is wanting that is required for the sacraments, the sacrament is invalid; for instance, if the required matter or form be wanting. But the minister required for a sacrament is one who is without the stain of sin, according to Lev. 21:17,18: "Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his God, neither shall he approach to minister to Him." Therefore it seems that if the minister be wicked, the sacrament has no effect.

On the contrary, Augustine says on Jn. 1:33: "He upon Whom thou shalt see the Spirit," etc. (Tract. v in Joan.), that "John did not know that our Lord, having the authority of baptizing, would keep it to Himself, but that the ministry would certainly pass to both good and evil men . . . What is a bad minister to thee, where the Lord is good?"

I answer that, As stated above (Article 1), the ministers of the Church work instrumentally in the sacraments, because, in a way, a minister is of the nature of an instrument. But, as stated above (Question 62, Articles 1,4), an instrument acts not by reason of its own form, but by the power of the one who moves it. Consequently, whatever form or power an instrument has in addition to that which it has as an instrument, is accidental to it: for instance, that a physician's body, which is the instrument of his soul, wherein is his medical art, be healthy or sickly; or that a pipe, through which water passes, be of silver or lead. Therefore the ministers of the Church can confer the sacraments, though they be wicked.

Reply to Objection 1: The ministers of the Church do not by their own power cleanse from sin those who approach the sacraments, nor do they confer grace on them: it is Christ Who does this by His own power while He employs them as instruments. Consequently, those who approach the sacraments receive an effect whereby they are enlikened not to the ministers but to Christ.

Reply to Objection 2: Christ's members are united to their Head by charity, so that they may receive life from Him; for as it is written (1 Jn. 3:14): "He that loveth not abideth in death." Now it is possible for a man to work with a lifeless instrument, and separated from him as to bodily union, provided it be united to him by some sort of motion: for a workman works in one way with his hand, in another with his axe. Consequently, it is thus that Christ works in the sacraments, both by wicked men as lifeless instruments, and by good men as living instruments.

Reply to Objection 3: A thing is required in a sacrament in two ways. First, as being essential to it: and if this be wanting, the sacrament is invalid; for instance, if the due form or matter be wanting. Secondly, a thing is required for a sacrament, by reason of a certain fitness. And in this way good ministers are required for a sacrament.

Articulus 5

Argumentum 1

Ad quintum sic proceditur. Videtur quod per malos ministros sacramenta conferri non possint. Sacramenta enim novae legis ordinantur ad emundationem culpae et collationem gratiae.

Sed mali, cum sint immundi, non possunt alios a peccato mundare, secundum illud Eccli. XXXIV, ab immundo quis mundabitur? et etiam, cum gratiam non habeant, non videtur quod gratiam conferre possint, quia nullus dat quod non habet.

Non ergo videtur quod per malos sacramenta conferri possint.

Argumentum 2

Praeterea, tota virtus sacramentorum derivatur a christo, ut dictum est.

Sed mali sunt praecisi a christo, quia non habent caritatem, per quam membra capiti uniuntur, secundum illud I Ioan. IV, qui manet in caritate, in deo manet, et deus in eo.

Ergo videtur quod per malos sacramenta conferri non possint.

Argumentum 3

Praeterea, si desit aliquid horum quae debitum est esse in sacramentis, non perficitur sacramentum, sicut si desit debita forma vel materia. Sed debitus minister sacramenti est ille qui caret macula peccati, secundum illud Levit. XXI, homo de semine tuo per familias qui habuit maculam, non offeret panes deo tuo, nec accedet ad ministerium eius.

Ergo videtur quod, si minister sit malus, nihil efficiatur in sacramento.

Sed Contra

Sed contra est quod Augustinus dicit, super illud Ioan. I, super quem videris spiritum etc., quod non noverat ioannes potestatem baptismi ipsum dominum habiturum et sibi retenturum, sed ministerium plane transiturum in bonos et malos. Quid tibi facit malus minister, ubi bonus est dominus?

Corpus

Respondeo dicendum quod, sicut dictum est, ministri ecclesiae instrumentaliter operantur in sacramentis, eo quod quodammodo eadem est ratio ministri et instrumenti.

Sicut autem supra dictum est, instrumentum non agit secundum propriam formam, sed secundum virtutem eius a quo movetur.

Et ideo accidit instrumento, inquantum est instrumentum, qualemcumque formam vel virtutem habeat, praeter id quod exigitur ad rationem instrumenti, sicut quod corpus medici, quod est instrumentum animae habentis artem, sit sanum vel infirmum; et sicut quod fistula per quam transit aqua, sit argentea vel plumbea. Unde ministri ecclesiae possunt sacramenta conferre etiam si sint mali.

Ad 1

Ad primum ergo dicendum quod ministri ecclesiae neque a peccatis mundant homines ad sacramenta accedentes, neque gratiam conferunt, sua virtute, sed hoc facit christus sua potestate per eos sicut per quaedam instrumenta. Et ideo effectus consequitur in suscipientibus sacramenta non secundum similitudinem ministrorum, sed secundum configurationem ad christum.

Ad 2

Ad secundum dicendum quod per caritatem membra christi uniuntur suo capiti ut ab eo vitam recipiant, quia, ut dicitur I Ioan. III, qui non diligit, manet in morte.

Potest autem aliquis operari per instrumentum carens vita, et a se separatum quantum ad corporis unionem, dummodo sit coniunctum per quandam motionem, aliter enim operatur artifex per manum, et aliter per securim. Sic igitur christus operatur in sacramentis et per malos, tanquam per instrumenta carentia vita; et per bonos, tanquam per membra viventia.

Ad 3

Ad tertium dicendum quod aliquid est debitum esse in sacramento dupliciter. Uno modo, sicut existens de necessitate sacramenti.

Quod quidem si desit, non perficitur sacramentum, sicut si desit debita forma vel debita materia. Alio modo est aliquid debitum esse in sacramento secundum quandam decentiam. Et hoc modo debitum est ut ministri sacramentorum sint boni.