---
title: "Summa Theologica, Second Half"
author: "Thomas Aquinas"
translator: "Fathers of the English Dominican Province"
languages: [en]
shelf: "Medieval"
section: 674 of 935
url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/674/
cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 674. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/674/"
---

# 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.

## 674. Supp. · Q. 30, Art. 3: Whether this sacrament imprints a character?

Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/674/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/674/#p-N

[¶0] Whether this sacrament imprints a character?

[¶1] Objection 1: It would seem that this sacrament imprints a character. For a character is a distinctive sign. Now just as one who is baptized is distinguished from one who is not so is one who is anointed, from one who is not. Therefore, just as Baptism imprints a character so does Extreme Unction.

[¶2] Objection 2: Further, there is an anointing in the sacraments or order and Confirmation, as there is in this sacrament. But a character is imprinted in those sacraments. Therefore a character is imprinted in this one also.

[¶3] Objection 3: Further, every sacrament contains something that is a reality only, something that is a sacrament only, and something that is both reality and sacrament. Now nothing in this sacrament can be assigned as both reality and sacrament except a character. Therefore in this sacrament also, a character is imprinted.

[¶4] On the contrary, No sacrament that imprints a character is repeated. But this sacrament is repeated as we shall state further on (Q 33). Therefore it does not imprint a character.

[¶5] Further, a sacramental character causes a distinction among those who are in the present Church. But Extreme Unction is given to one who is departing from the present Church. Therefore it does not imprint a character.

[¶6] I answer that, A character is not imprinted except in those sacraments whereby man is deputed to some sacred duty. Now this sacrament is for no other purpose than a remedy, and man is not deputed thereby to do or receive anything holy. Therefore it does not imprint a character.

[¶7] Reply to Objection 1: A character marks a distinction of . states with regard to duties which have to be performed in the Church, a distinction which a man does not receive by being anointed.

[¶8] Reply to Objection 2: The unction of orders and Confirmation, is the unction of consecration whereby a man is deputed to some sacred duty, whereas this unction is remedial. Hence the comparison fails.

[¶9] Reply to Objection 3: In this sacrament, that which is both reality and sacrament is not a character, but a certain inward devotion which is a kind of spiritual anointing.

### Supp. · Question 31: Of the Minister of This Sacrament (three Articles)

[¶11] OF THE MINISTER OF THIS SACRAMENT (THREE ARTICLES)

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

[¶13] (1) Whether a layman can confer this sacrament?

[¶14] (2) Whether a deacon can?

[¶15] (3) Whether none but a bishop can confer it?

### Supp. · Q. 31, Art. 1: Whether a layman can confer this sacrament?

[¶17] Whether a layman can confer this sacrament?

[¶18] Objection 1: It would seem that even a layman can confer this sacrament. For this sacrament derives its efficacy from prayer, as James declares (James 5:15). But a layman's prayer is sometimes as acceptable to God as a priest's. Therefore he can confer this sacrament.

[¶19] Objection 2: Further, we read of certain fathers in Egypt that they sent the oil to the sick, and that these were healed. It is also related of the Blessed Genevieve that she anointed the sick with oil. Therefore this sacrament can be conferred even by lay people.

[¶20] On the contrary, Remission of sins is given in this sacrament. But laymen have not the power to forgive sins. Therefore, etc.

[¶21] I answer that, According to Dionysius (Eccl. Hier. v) there are some who exercise hierarchical actions, and some who are recipients only. Hence laymen are officially incompetent to dispense any sacrament: and that they can baptize in cases of necessity, is due to the Divine dispensation, in order that no one may be deprived of spiritual regeneration.

[¶22] Reply to Objection 1: This prayer is not said by the priest in his own person, for since sometimes he is in sin, he would not in that case be heard. But it is said in the person of the whole Church, in whose person he can pray as a public official, whereas a layman cannot, for he is a private individual.

[¶23] Reply to Objection 2: These unctions were not sacramental. It was due to the devotion of the recipients of the unction, and to the merits of those who anointed them that they procured the effects of bodily health, through the "grace of healing" (1 Cor. 12:9) but not through sacramental grace.