---
title: "Summa Theologica, Second Half"
author: "Thomas Aquinas"
translator: "Fathers of the English Dominican Province"
languages: [en]
shelf: "Medieval"
section: 672 of 935
url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/672/
cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 672. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/672/"
---

# Summa Theologica, Second Half

*Thomas Aquinas, tr. Fathers of the English Dominican Province*

Courage and temperance, the states of life, then Christ, the sacraments and the last things.

## 672. Supp. · Q. 29, Art. 8: Whether the form of this sacrament should be expressed by way of  assertion or of petition?

Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/672/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/672/#p-N

[¶0] Whether the form of this sacrament should be expressed by way of assertion or of petition?

[¶1] Objection 1: It would seem that the form of this sacrament should be expressed by way of assertion rather than of petition. Because all the sacraments of the New Law have a sure effect. But sureness of effect is not expressed in the sacramental forms except by way of assertion, as when we say: "This is My body" or "I baptize thee." Therefore the form of this sacrament should be expressed as an assertion.

[¶2] Objection 2: Further, the intention of the minister should be expressed in the sacramental forms because it is essential to the sacrament. But the intention of conferring a sacrament is not expressed except by an assertion. Therefore, etc.

[¶3] Objection 3: Further, in some churches the following words are said in the conferring of this sacrament: "I anoint these eyes with consecrated oil in the name of the Father," etc., which is in keeping with the forms of the other sacraments. Therefore it seems that such is the form of this sacrament.

[¶4] On the contrary, The form of a sacrament must needs be one that is observed everywhere. Now the words employed according to the custom of all the churches are not those quoted above, but take the form of a petition viz.: "Through this holy unction, and His most tender mercy, may the Lord pardon thee whatever sins thou hast committed, by sight," etc. Therefore the form of this sacrament is expressed as a petition.

[¶5] Further, this seems to follow from the words of James, who ascribes the effect of this sacrament to prayer: "The prayer of faith," says he (5:15), "shall save the sick man." Since then a sacrament takes its efficacy from its form, it seems that the form of this sacrament is expressed as a petition.

[¶6] I answer that, The form of this sacrament is expressed by way of a petition, as appears from the words of James, and from the custom of the Roman Church, who uses no other than words of supplication in conferring this sacrament. Several reasons are assigned for this: first, because the recipient of this sacrament is deprived of his strength, so that he needs to be helped by prayers; secondly, because it is given to the dying, who are on the point of quitting the courts of the Church, and rest in the hands of God alone, for which reason they are committed to Him by prayer; thirdly, because the effect of this sacrament is not such that it always results from the minister's prayer, even when all essentials have been duly observed, as is the case with the character in Baptism and Confirmation, transubstantiation in the Eucharist, remission of sin in Penance (given contrition) which remission is essential to the sacrament of Penance but not to this sacrament. Consequently the form of this sacrament cannot be expressed in the indicative mood, as in the sacraments just mentioned.

[¶7] Reply to Objection 1: This sacrament, like the others mentioned, considered in itself, is sure of its effect. yet this effect can be hindered through the insincerity of the recipient (though by his intention he submit to the sacrament), so that he receives no effect at all. Hence there is no parity between this sacrament, and the others wherein some effect always ensues.

[¶8] Reply to Objection 2: The intention is sufficiently expressed by the act which is mentioned in the form, viz.: "By this holy unction."

[¶9] Reply to Objection 3: These words in the indicative mood, which some are wont to say before the prayer, are not the sacramental form, but are a preparation for the form, in so far as they determine the intention of the minister.

### Supp. · Q. 29, Art. 9: Whether the foregoing prayer is a suitable form for this sacrament?

[¶11] Whether the foregoing prayer is a suitable form for this sacrament?

[¶12] Objection 1: It would seem that the foregoing prayer is not a suitable form for this sacrament. For in the forms of the other sacraments mention is made of the matter, for instance in Confirmation, whereas this is not done in the aforesaid words. Therefore it is not a suitable form.

[¶13] Objection 2: Further, just as the effect of this sacrament is bestowed on us by the mercy of God, so are the effects of the other sacraments. But mention is made in the forms of the other sacraments, not of the Divine mercy, but rather of the Trinity and of the Passion. Therefore the same should be done here.

[¶14] Objection 3: Further, this sacrament is stated in the text (Sent. iv, D, 23) to have a twofold effect. But in the foregoing words mention is made of only one effect, viz. the remission of sins, and not of the healing of the body to which end James directs the prayer of faith to be made (James 5:15): "The prayer of faith shall save the sick man." Therefore the above form is unsuitable.

[¶15] I answer that, The prayer given above (A 8) is a suitable form for this sacrament, for it includes the sacrament by the words: "By this holy unction," and that which works in the sacrament, viz. "the mercy of God," and the effect, viz. "remission of sins."

[¶16] Reply to Objection 1: The matter of this sacrament may be understood in the act of anointing, whereas the matter of Confirmation cannot be implied by the act expressed in the form. Hence there is no parity.

[¶17] Reply to Objection 2: The object of mercy is misery: and because this sacrament is given when we are in a state of misery, i.e. of sickness, mention of mercy is made in this rather than in other sacraments.

[¶18] Reply to Objection 3: The form should contain mention of the principal effect, and of that which always ensues in virtue of the sacrament, unless there be something lacking on the part of the recipient. Now bodily health is not an effect of this kind, as we shall state further on (Q 30, AA 1 ,2), though it does ensue at times, for which reason James ascribes this effect to the prayer which is the form of this sacrament.

### Supp. · Question 30: Of the Effect of This Sacrament (three Articles)

[¶20] OF THE EFFECT OF THIS SACRAMENT (THREE ARTICLES)

[¶21] We must now consider the effect of this sacrament: under which head there are three points of inquiry:

[¶22] (1) Whether Extreme Unction avails for the remission of sins?

[¶23] (2) Whether bodily health is an effect of this sacrament?

[¶24] (3) Whether this sacrament imprints a character?