Quaeritur: Which Sacrament is the Greatest?

Quaeritur: Which Sacrament is the Greatest?

Rogier Van der Weyden, Seven Sacraments (ca 1445-50)

Quaeritur: Which is the most important of Sacraments?  The Council of Trent, in Canon 3 of Session 7, says we should not consider all the Sacraments to be equally excellent.  So naturally there arises the question of which of the Sacraments is the most important.

I have had many encounters with people who have disagreed on what is the most excellent Sacrament. They usually tend to get into some impossible argument from causality. It usually goes something like this:

Person 1: What is the most important Sacrament?

Person 2: It must be the Eucharist, because it's Christ himself!

Person 1: But without an ordained priest you would have no Eucharist, so isn't Holy Orders more important? 

Person 2: OK, but without the family no future priests would be born, so doesn't marriage have precedence?

Etc.

What is the best way of settling this question?


Respondeo: Indeed, Trent taught that: "If any one saith, that these seven Sacraments are in such wise equal to each other, as that one is not in any way more worthy than another; let him be anathema" (Session 7, Can. 3).  At least everyone in the conversation agrees that not all Sacraments are of the same worthiness or excellence.  But which one is higher or more important than the others, and what is their order, is a bit more complex.

St. Thomas has a very nuanced way of resolving this issue.  First, we need to make a distinction: "importance" (or "excellence" or "nobility," etc.) and "precedence in causality" are not the same.  Christ could not have been born without Adam, but that doesn't make Adam more 'important' than Christ.

So in terms of excellence or importance, you are right in saying that the Holy Eucharist is Christ himself, the Author of grace, whereas the rest of the Sacraments are instrumental causes of grace, and thus, absolutely speaking (simpliciter), the Holy Eucharist is the greatest, noblest, and most excellent Sacrament.  This is so primarily for the reason that the other Sacraments are creatures, and all creatures are inferior to their Creator.   Moreover, all Sacraments are ordered to the Holy Eucharist as to their end, and even ritually terminate with the Eucharist (i.e., a Mass is normally offered after each of the Sacraments).

Yet, when considered in one respect or another (secundum quid), some Sacraments may have precedence as compared to others.  For example, Baptism is the greatest in terms of necessity for salvation.  Holy Order is the greatest in terms of the character it confers upon the recipient.  

Even Marriage is greatest in one respect, namely, its signification: "As regards what is signified [...] marriage is the noblest, because it signifies the conjunction of the two natures in the person of Christ” (In IV Sent., d. 7, q. 1, a. 1, qa. 3; Cf. Peter Kwasniewski, "St. Thomas on the Grandeur and Limitations of Marriage," Nova et Vetera 10 (2012), 415-36).  

But yes, simpliciter they are all ultimately inferior to the Holy Eucharist, the Body and Blood of the Son of God Himself.

St. Thomas summarizes this teaching beautifully in Summa theologiae, IIIa, q. 65, a. 3, c & ad 4:

Respondeo dicendum quod, simpliciter loquendo, sacramentum Eucharistiae est potissimum inter alia sacramenta. Quod quidem tripliciter apparet. Primo quidem, ex eo quod in eo continetur ipse Christus substantialiter, in aliis autem sacramentis continetur quaedam virtus instrumentalis participata a Christo, ut ex supra dictis patet. Semper autem quod est per essentiam, potius est eo quod est per participationem.	I answer that, Absolutely speaking, the sacrament of the Eucharist is the greatest of all the sacraments: and this may be shown in three ways. First of all because it contains Christ Himself substantially: whereas the other sacraments contain a certain instrumental power which is a share of Christ's power, as we have shown above (Question [62], Article [4], ad 3, Article [5]). Now that which is essentially such is always of more account than that which is such by participation.
Secundo hoc apparet ex ordine sacramentorum ad invicem, nam omnia alia sacramenta ordinari videntur ad hoc sacramentum sicut ad finem. Manifestum est enim quod sacramentum ordinis ordinatur ad Eucharistiae consecrationem. Sacramentum vero Baptismi ordinatur ad Eucharistiae receptionem. In quo etiam perficitur aliquis per confirmationem, ut non vereatur se subtrahere a tali sacramento. Per poenitentiam etiam et extremam unctionem praeparatur homo ad digne sumendum corpus Christi. Matrimonium autem saltem sua significatione attingit hoc sacramentum, inquantum significat coniunctionem Christi et Ecclesiae, cuius unitas per sacramentum Eucharistiae figuratur, unde et apostolus dicit, Ephes. V, sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia.	Secondly, this is made clear by considering the relation of the sacraments to one another. For all the other sacraments seem to be ordained to this one as to their end. For it is manifest that the sacrament of order is ordained to the consecration of the Eucharist: and the sacrament of Baptism to the reception of the Eucharist: while a man is perfected by Confirmation, so as not to fear to abstain from this sacrament. By Penance and Extreme Unction man is prepared to receive the Body of Christ worthily. And Matrimony at least in its signification, touches this sacrament; in so far as it signifies the union of Christ with the Church, of which union the Eucharist is a figure: hence the Apostle says (Eph. 5:32): "This is a great sacrament: but I speak in Christ and in the Church."
Tertio hoc apparet ex ritu sacramentorum. Nam fere omnia sacramenta in Eucharistia consummantur, ut dicit Dionysius, III cap. Eccles. Hier., sicut patet quod ordinati communicant, et etiam baptizati si sint adulti.	Thirdly, this is made clear by considering the rites of the sacraments. For nearly all the sacraments terminate in the Eucharist, as Dionysius says (Eccl. Hier. iii): thus those who have been ordained receive Holy Communion, as also do those who have been baptized, if they be adults.
Aliorum autem sacramentorum comparatio ad invicem potest esse multipliciter. Nam in via necessitatis, Baptismus est potissimum sacramentorum; in via autem perfectionis, sacramentum ordinis; medio autem modo se habet sacramentum confirmationis. Sacramentum vero poenitentiae et extremae unctionis sunt inferioris gradus a praedictis sacramentis, quia, sicut dictum est, ordinantur ad vitam Christianam non per se, sed quasi per accidens, scilicet in remedium supervenientis defectus. Inter quae tamen extrema unctio comparatur ad poenitentiam sicut confirmatio ad Baptismum, ita scilicet quod poenitentia est maioris necessitatis, sed extrema unctio est maioris perfectionis.	The remaining sacraments may be compared to one another in several ways. For on the ground of necessity, Baptism is the greatest of the sacraments; while from the point of view of perfection, order comes first; while Confirmation holds a middle place. The sacraments of Penance and Extreme Unction are on a degree inferior to those mentioned above; because, as stated above (Article [2]), they are ordained to the Christian life, not directly, but accidentally, as it were, that is to say, as remedies against supervening defects. And among these, Extreme Unction is compared to Penance, as Confirmation to Baptism; in such a way, that Penance is more necessary, whereas Extreme Unction is more perfect.

Ad quartum dicendum quod [...] Baptismus, cum sit maximae necessitatis, est potissimum sacramentorum. Sicut ordo et confirmatio habent quandam excellentiam ratione ministerii; et matrimonium ratione significationis. Nihil enim prohibet aliquid esse secundum quid dignius, quod tamen non est dignius simpliciter.	Reply to Objection 4: [...] Baptism, being of the greatest necessity, is the greatest of the sacraments, just as order and Confirmation have a certain excellence considered in their administration; and Matrimony by reason of its signification. For there is no reason why a thing should not be greater from a certain point of view which is not greater absolutely speaking.

Traditional Quotes Against Communion in the Hand

Traditional Quotes Against Communion in the Hand

Link to: Traditional Roman Catholic: Communion In The Hand Is Sacrilege

Voris on Priscillianism, Communion in the Hand, and Spain

Voris on Priscillianism, Communion in the Hand, and Spain

In Festo Corporis Christi, 2o Nocturno (Officium of S. Thomae)

In Festo Corporis Christi, 2o Nocturno (Officium of S. Thomae)

From Matins of the Feast of Corpus Christi, 2nd Nocturn (Office of St. Thomas)
Online source: www.breviary.net

Lesson iv
Sermo sancti Thomæ Aquinátis	The Lesson is taken from a Sermon by St. Thomas Aquinas
Opusc. 57
Imménsa divínæ largitátis benefícia, exhíbita pópulo christiáno, inæstimábilem ei cónferunt dignitátem.  Neque enim est, aut fuit aliquándo tam grandis nátio, quæ hábeat deos appropinquántes sibi, sicut adest nobis Deus noster.  Unigénitus síquidem Dei Fílius, suæ divinitátis volens nos esse partícipes, natúram nostram assúmpsit, ut hómines deos fáceret factus homo.  Et hoc ínsuper, quod de nostro assúmpsit, totum nobis cóntulit ad salútem.  Corpus namque suum pro nostra reconcilatióne in ara crucis hóstiam óbtulit Deo Patri, sánguinem suum fudit in prétium simul et lavácrum ; ut redémpti a miserábili servitúte, a peccátis ómnibus mundarémur.  Ut autem tanti benefícii jugis in nobis manéret memória, corpus suum in cibum, et sánguinem suum in potum, sub spécie panis et vini suméndum fidélibus derelíquit.	Among the immeasurable benefits, which the goodness of God hath bestowed on the Christian people, is a dignity beyond all price.  For what nation is there so great, who hath God so nigh unto them, as the Lord our God is unto us?  The only-begotten Son of God was pleased to make us partakers of his divine nature ; that is, he took our nature upon him, being himself made man that he might, as it were, make men into gods.  And this body, which he took from us, he gave wholly unto our salvation.  For, on the Altar of the Cross, he offered up his body to God the Father, as a sacrifice for our reconciliation, and thereon he shed his own blood for our redemption ; that is, his blood is the price whereby he redeemeth us from wretchedness and bondage, and the washing whereby he cleanseth us from all sin.  And for a noble and abiding Memórial of this his so great work of goodness, he hath left unto his faithful ones the same his very Body for Meat, and the same his very Blood for Drink, with which we are fed under the forms of Bread and Wine.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Cœnántibus illis, accépit Jesus panem, et benedíxit, ac fregit, dedítque discípulis suis, et ait :* Accípite et comédite : hoc est corpus meum. V.  Dixérunt viri tabernáculi mei : Quis det de cárnibus ejus, ut saturémur? R.  Accípite et comédite : hoc est corpus meum.	R.  As they were eating, Jesus took bread, and blest it, and brake it and gave it to his disciples, and said : *  Take, eat, this is my Body.V.  The men of my tabernacle said : O that we had of his flesh, that we may be satisfied. R.  Take, eat, this is my Body.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
O pretiósum et admirándum convívium, salutíferum et omni suavitáte replétum !  Quid enim hoc convívio pretiósius esse potest? in quo non carnes vitulórum et hircórum, ut olim in lege, sed nobis Christus suméndus propónitur verus Deus.  Quid hoc Sacraménto mirabílius?  In ipso namque panis et vinum in Christi corpus et sánguinem substantiáliter convertúntur ; ideóque Christus, Deus et homo perféctus, sub módici panis et vini spécie continétur.  Manducátur ítaque a fidélibus, sed mínime lacerátur ; quinímmo, divíso Sacraménto, sub quálibet divisiónis partícula ínteger persevérat.  Accidéntia autem sine subjécto in eódem subsístunt, ut fides locum hábeat, dum visíbile invisibíliter súmitur aliéna spécie occultátum ; et sensus a deceptióne reddántur immúnes, qui de accidéntibus júdicant sibi notis.	O how precious a thing then, how marvellous, how health-giving, yielding royal dainties, is the Supper of the Lord.  Than this Supper can anything be more precious?  Therein there is put before us for meat, not as of old time, the flesh of bulls and of goats, but Christ himself, our very God.  Than this Sacrament can anything be more marvellous?  Therein it is that Bread and Wine become unto us the very Body and and Blood of Christ ; that is to say, perfect God and perfect Man, Christ himself, is there under the veils of a little bread and wine.  His faithful ones eat him, but he is not mangled ; nay, when the veil which shroudeth him in the Sacrament is broken, in each broken fragment thereof remaineth the whole Christ himself, perfect God and perfect Man.  All that the senses can reach in this Sacrament, all these abide of bread and wine, but the Thing is not bread and wine.  And thus room is left for faith.  For Christ, who hath a Form that can be seen, is herein taken and received not only unseen, but seeming to be bread and wine, and the senses, which judge by the wonted look, are warranted against error.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Accépit Jesus cálicem, postquam cœnávit, dicens : Hic calix novum testaméntum est in meo sánguine : * Hoc fácite in meam commemoratiónem.V.  Memória memor ero, et tabéscet in me ánima mea. R.  Hoc fácite in meam commemoratiónem.	R.  Jesus took the cup, after supper, saying : This cup is the new testament in my blood : * Do this in remembrance of me.V.  My soul hath them still in remembrance, and is humbled within me. R.  Do this in remembrance of me.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Nullum étiam sacraméntum est isto salúbrius, quo purgántur peccáta, virtútes augéntur, et mens ómnium spirituálium charísmatum abundántia impinguátur.  Offértur in Ecclésia pro vivis et mórtuis, ut ómnibus prosit, quod est pro salúte ómnium institútum.  Suavitátem dénique hujus Sacraménti nullus exprímere súfficit, per quod spirituális dulcédo in suo fonte gustátur ; et recólitur memória illíus, quam in sua passióne Christus monstrávit, excellentíssimæ caritátis.  Unde, ut árctius hujus caritátis imménsitas fidélium córdibus infigerétur, in última cœna, quando Pascha cum discípulis celebráto, transitúrus erat de hoc mundo ad Patrem, hoc Sacraméntum instítuit, tamquam passiónis suæ memoriále perénne, figurárum véterum impletívum, miraculórum ab ipso factórum máximum ; et de sua contristátis abséntia solátium singuláre relíquit.	Than this Sacrament can anything be more health-giving?  Thereby are sins purged away, strength is renewed, and the soul fed upon the fatness of spiritual gifts.  This Supper is offered up in the Church, both for the quick and the dead ; it was ordained to the health of all, all get the good of it.  Than this Sacrament can anything yield more of royal dainties?  The glorious sweetness thereof is of a truth such that no man can fully tell it.  Therein ghostly comfort is sucked from its very well-head.  Therein a Memorial is made of that exceeding great love which Christ shewed in time of his sufferings.  It was in order that the boundless goodness of that his great love might be driven home into the hearts of his faithful ones, that when he had celebrated the Passover with his disciples, and the Last Supper was ended, then, knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end, and instituted this Sacrament.  For this Sacrament is the everlasting forth-shewing of his death until he come again ; this Sacrament is the embodied fulfilment of all the ancient types and figures ; this Sacrament is is the greatest wonder which ever he wrought, and the one mighty joy of them that now have sorrow, till he shall come again ; and thereby their heart shall rejoice, and their joy no man take from them.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Ego sum panis vitæ ; patres vestri manducavérunt manna in desérto, et mórtui sunt : *Hic est panis de cælo descéndens, ut, si quis ex ipso mandúcet, non moriátur.V.  Ego sum panis vivus, qui de cælo descéndi : si quis manducáverit ex hoc pane, vivet in ætérnum. R.  Hic est panis de cælo descéndens, ut, si quis ex ipso mandúcet, non moriátur.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Hic est panis de cælo descéndens, ut, si quis ex ipso mandúcet, non moriátur.	R.  I am the Bread of life ; your fathers did eat manna in the wilderness and are dead : * This is the Bread which cometh down from heaven, that a man may eat thereof and not die.V.  I am the living Bread which came down from heaven, whereof, if any man eat, he shall live for ever. R.  This is the Bread which cometh down from heaven, that a man may eat thereof and not die.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  This is the Bread which cometh down from heaven, that a man may eat thereof and not die.