Bellarmine · De Controversiis · On the Sacraments in General · Book II: On the Effect, Number, and Ceremonies of the Sacraments
Chapter 28: On the order and comparison of the Sacraments of the new law among themselves
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. III, De Sacramentis in Genere, Book II: On the Effect, Number, and Ceremonies of the Sacraments. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
This one thing remains to the end of the question on the number of the Sacraments, that we show also their order. For it is one of the errors of the Lutherans, that one Sacrament is not more excellent than another; for thus Luther speaks in the book On instituting ministers to the Praguers: “One Sacrament cannot be worthier than another, since all consist of the same word of God.” Which same the Calvinists are compelled to say with greater reason; for since they place the body of Christ in the Eucharist only tropically, there is no reason why they should prefer it to Baptism. But neither have the Lutherans a reason why they should prefer the Eucharist to Baptism. For although they confess that in the bread is the true body of Christ, yet they are compelled to place the same body of Christ in the same manner in the water of Baptism, since they place it everywhere. As also there is no reason, since they attribute the same effect to each Sacrament, namely to seal the promises for nourishing faith.
Against this error the Council of Trent set, session 7 canon 3, in which anathema is said to those who make the seven Sacraments of the new law equal. About which Canon, and this whole matter, some few things are to be noted. The first is that Calvin in the Antidote, and Kemnitz in the Examen second part page 73 and following, altogether dissembled the state of the present question, and turned the whole matter to jest and calumnies. For each says that this canon is most kept by him, since they do not make the seven Sacraments equal, but rather set so great a difference between Baptism and the Eucharist on the one part, and the other five on the other, that they say the two former are the institution of Christ, but the rest inventions of men. But this (as I said) is to dissemble the state of the question. For the Council, when it says anathema to those who make the seven Sacraments equal, does not lay stress on the sevenfold number, but on the notion of a Sacrament; for this is the sense of the canon: If anyone make the Sacraments of the new law, which in the first canon we said are seven, equal, so that one is not worthier than another, let him be anathema. And that this is the sense is plain, both because the Council by its canons condemns the errors of the Lutherans — but the error of the Lutherans is not that they make Confirmation equal to Baptism, or another of the same kind of those which they do not hold for Sacraments, but that they set no difference of dignity between Baptism and the Eucharist — and also it is plain from the Council itself. For below, session 13 chapter 3, it asserts that the Eucharist excels all the other Sacraments; which comparison the Council does not make in the others.
Note, second, that Kemnitz, the true cause of this canon dissembled, sets down certain others: namely, that the Council wished to renew the ancient insult, that Chrism, forsooth, excels Baptism; likewise that the Sacrament of Order excels the rest because it brings with it fat prebends; finally that the Sacrament of Order is so much more excellent than marriage that it cannot remain together with it. But all these are mere calumnies, and mere trifles most worthy of their authors. For the Council, as I said, chiefly intends to condemn the error of the Lutherans about the parity of Baptism and the Eucharist; and to this these censors ought to have answered. Nor do we say that the Sacrament of Order fights with the Sacrament of Matrimony, but that the act of Matrimony has something unbecoming in a priest. For if laymen ought to contain from a wife for a time for the sake of prayer, 1 Corinthians 7, certainly the act of marriage impedes prayer, and much more sacrifice. Otherwise we ordain as priests true spouses, but continent.
Note, third, that the seven Sacraments, although they are of the same kind, and accordingly all truly and properly Sacraments, yet differ in species; and according to various considerations there is none which does not excel some other. For Baptism excels all as to the effect of remitting sins; for it remits original sin, which is remitted by no other Sacrament; likewise it remits all actual sins, and all the penalty due to them, which the other Sacraments do not do. Confirmation excels all, and even Baptism itself (though the Lutherans be unwilling), as to the effect of grace for working well. For in that Sacrament the fullness of the Holy Spirit is conferred, and Confirmation is a certain perfection and consummation of Baptism; for it presupposes the whole effect of Baptism, and superadds a more copious grace. Whence to the Apostles it is said, Luke last: Sit in the city till you be endued with power from on high. And before the effect of Confirmation, which they received on the day of Pentecost, though they were baptized, they were most timid, so that all fled in the Passion; but afterward, the Holy Spirit received, they were made most robust. Wherefore Cyprian book 2 epistle 1, and Cornelius in the epistle to Fabius in Eusebius book 6 of the History chapter 33, did not fear to say that those are not fully sanctified, nor perfect Christians, who lack the Sacrament of Chrism; even though Calvin and Kemnitz call this the ancient insult. The Eucharist excels all as to the very substance of the Sacrament. For the rest consist of a sensible thing, and a certain virtue of acting communicated to it by God through motion; but the Eucharist truly contains not only a certain operative virtue, but Christ himself, the author of that virtue. Penance excels the rest by necessity, Baptism alone excepted, with which it has this excellence in common. Extreme Unction in some way excels Penance as to the effect of grace, as Confirmation excels Baptism. For it presupposes the whole effect of penance, and superadds a more copious grace, which not only could blot out all sins if they were present, but also takes away the remnants of sins. Order excels all, Confirmation excepted, by reason of the minister; for it can be conferred only by a Bishop. Nay, in this it even seems to excel Confirmation. For Confirmation is sometimes, by dispensation, conferred by a simple priest; but sacred Orders, and especially the Priesthood, are never conferred but by Bishops. Besides, Order excels the rest as to something proper to it, because it constitutes men in a higher grade than the other Christians — not (as Kemnitz trifles) because it brings fat prebends with it. Finally Matrimony excels in signification; for it signifies the union of Christ with the Church; whence it is called by the Apostle a great Sacrament, Ephesians 5.
Note, fourth, that the Eucharist simply excels all; for its excellence is in the very substance of the Sacrament. And besides, this Sacrament is the consummation of all the Sacraments; whence also it is wont to be conferred after each, when they are given to adults; of which matter we must speak elsewhere. Note, fifth, that the order which the Council keeps in numbering the Sacraments is not an order of dignity, but that first are set down five which pertain to all, then two which do not pertain to all; and indeed in the first five the order of time is kept, in which by their nature they ought to be received. For first Baptism is given; second Confirmation; third the Eucharist; for this order is kept when adults are baptized, and it is the natural order. Fourth Penance is given, if it happen to sin after Baptism. Fifth Extreme Unction at the end of life. After these five, which are common to all, are set down two others which do not agree with all, Order and Matrimony; and indeed Order before Matrimony, because Order is more excellent; for here the order of time ought not to be regarded, since these two Sacraments are not joined in one man except by accident.
Controversy VI: On the ceremonies of the Sacraments in general. Of the rites of the several Sacraments we shall treat in their places; here only of the rites in general is it to be disputed. Which last controversy we have determined to dispute, both because it is a most worthy matter to be known, and also that there be no canon of the Council of Trent on the Sacraments in general which we have not defended; for hitherto we have defended all except the last, which says anathema to those who despise the ceremonies of the Church, or think they can be omitted without sin. There will be four parts of this question. The first, on the name, definition, and division of ceremonies. The second, on the state of the case, and the errors and falsehoods of the heretics. The third, on the explanation and proof of the truth. The fourth, on the objections of the adversaries.
Show the Latin (Vives edition, OCR)
CAPUT XXVIII. De ordine , et comparatione Sacramentorum novae legis inter se. Unum hoc superesl ad finem quaestionis de numero Sacramentorum, ut eorum etiam ordinem ostendamus. Est enim unus ex Lu- theranorum erroribus, non esse unum Sa¬ cramentum alio praestantius : ita enim lo¬ quitur Lutherus in lib. de instituendis mi¬ nistris ad Pragenses : « Unum Sacramentum altero dignius esse non potest , cum eodem verbo Dei omnia constent. » Quod idem ma¬ jori ratione dicere coguntur Calvinistse, qui cum in Eucharistia non ponant Christi cor¬ pus, nisi tropice, non est ulla ratio, cur eam Baptismo anteponant. Sed nec Lutherani ra¬ tionem habent, cur Eucharistiam antepo¬ nant Baptismo. Etsi enim fatentur in pane esse verum Christi corpus, tamen idem cor¬ pus Christi coguntur eodem modo ponere in aqua Baptismi, cum ubique illud po¬ nant. Sicut etiam non est ratio, cum cum- dem effectum utrique Sacramento tribuant, nimirum obsignare promissiones ad alendam fidem. Contra hunc errorem posuit Concilium Tridentinum sess. VII, can. 3. in quo dici¬ tur anathema iis, qui septem Sacramenta novae legis paria faciunt. Circa quem Cano- nem, et totam hanc rem, pauca quaedam notanda sunt. Primum est, Calvinum in An¬ tidoto, et Kemnitium in Examine II. par. pag. 73. et sequentibus , omnino dissimu¬ lasse statum quaestionis praesentis, et rem totam ad jocum, et calumnias vertisse. Nam uterque dicit hunc canonem a se maxime servari, cum ipsi non faciant paria septem Sacramenta, imo tantum discrimen ponant inter Baptismum , et Eucharistiam ab una parte, et caetera quinque ab altera, ut priora duo Christi institutionem esse dicant, reli¬ qua vero hominum inventa. Sed hoc (ut dixi) est dissimulare statum quaestionis. Conci¬ lium enim cum dicit anathema iis, qui sep¬ tem Sacramenta faciunt paria , non vim fa¬ cit in numero septenario, sed in ratione Sa¬ cramenti : hic enim est sensus canonis : Si quis Sacramenta novae legis, quae in I. can. septem esse diximus, paria facit , ita ut non sit unum alio dignius, anathema sit. Esse autem hunc sensum patet, tum quia Conci¬ lium suis canonibus Lutheranorum errores damnat ; error autem Lutheranorum non est, quod parem faciant Baptismo Confirma¬ tionem, aut aliud ejusdem generis eorum, quae ipsi non habent pro Sacramentis, sed quod inter Baptismum, et Eucharistiam dis¬ crimen dignitatis non ponant ; tum etiam id patet ex ipso Concilio. Nam infra sess. XIII, c. 3. asserit Eucharistiam excellere omnibus aliis Sacramentis, quam corporationem non facit Concilium in aliis. Nota secundo, Kemnitium dissimulata ve¬ ra causa hujus canonis, alias quasdam po¬ nere, nimirum quod Concilium renovare voluerit antiquam contumeliam , quod scili¬ cet Chrisma praestet Baptismo. Item quod Ordinis Sacramentum antecellat caeleris, quia secum adfert pingues praebendas. Deni¬ que quod Ordinis Sacramentum tanto sit ex¬ cellentius conjugio, ut simul cum eo manere non possit. Sed ista omnia merae calumniae, ac merae nugae sunt auctoribus suis dignissimae. Nam Concilium, ut dixi, praecipue intendit damnare errorem Lutheranorum de paritate Baptismi et Eucharistiae : atque ad hoc res¬ pondere debuissent isti censores. Neque di¬ cimus Sacramentum Ordinis pugnare cum Matrimonii Sacramento , sed actum Matri¬ monii habere aliquid indecens in sacerdote. Nam si laici continere debent ab uxore ad tempus causa orationis I. Corinth. VII. certe actus conjugii impedit orationem, et multo magis sacrificium. Alioqui veros con¬ juges, sed continentes , ordinamus sacer¬ dotes. Nota tertio, Sacramenta septem, licet sint ejusdem generis, et proinde omnia vere, et proprie Sacramenta : tamen differre specie, et secundum varias rationes nullum esse, quod alicui alteri non praestet. Nam Baptis¬ mus excellit omnibus, quoad effectum re¬ mittendi peccata : nam remittit peccatum originale, quod nullo alio Sacramento re¬ mittitur : item remittit omnia actualia, et omnem poenam eis debitam, quod non fa¬ ciunt Sacramenta caetera. Confirmatio excellit omnibus, et ipsi etiam Baptismo (etiamsi nolint Lutherani) quoad effectum gratiae ad bene operandum. Nam in eo Sacramento confertur plenitudo Spiri¬ tus sancti, et est Confirmatio quaedam per¬ fectio, et consummatio Baptismi : praesup- ponit enim totum effectum Baptismi, et su- peraddit gratiam copiosiorem. Unde Apos¬ tolis dicitur Luc. ult : Sedete in civitate , do¬ nec induamini virtute ex alto (I). Et ante Confirmationis effectum, quam acceperunt in die Pentecostes, licet baptizati essent, timidissimi erant, ita ut omnes in passione fugerent ; postea vero accepto Spiritu sanc¬ to, facti sunt robustissimi. Quare Cyprianus lib. II. epistol. 1 . et Cornelius in epist. ad Fabium apud Eusebium lib. VI. hist. cap. 33. non timuerunt dicere non esse plane sanctificatos, nec perfectos Christianos, qui carent Sacramento Chrismatis ; etiamsi hanc vocent Calvinus et Kemnitius veterem con¬ tumeliam. Eucharistia excellit omnibus, quoad ip¬ sam substantiam Sacramenti. Nam caetera constant ex re sensibili, et virtute quadam agendi sibi a Deo communicata per motum : at Eucharistia non solum virtutem quamdam operativam, sed ipsum Christum auctorem illius virtutis vere continet. Poenitentia excellit caeteris necessitate, solo Baptismo excepto, cum quo est illi haec excellentia communis. Extrema unctio aliquo modo excellit Poe¬ nitentia?, quoad effectum gratiae, sicut Con¬ firmatio Baptismo. Nam praesupponit totum effectum poenitentia?, et superaddit gratiam copiosiorem, quae non solum posset delere omnia peccata si adessent, sed etiam tollit reliquias peccatorum. Ordo excellit omnibus, excepta Confirma¬ tione, ratione ministri; nam solum ab Epis¬ copo conferri potest. Imo etiam videtur ex¬ cellere in hac re Confirmationi. Nam Con¬ firmatio aliquando ex dispensatione confer¬ tur a simplici sacerdote : Ordines autem sa¬ cri, ac praesertim- Sacerdotium, numquam nisi ab Episcopis conferuntur. Praeterea Ordo ca?teris pra?stat, quoad aliquid sibi proprium, quia constituit homines in gradu sublimiore, quam sint caeteri Christiani, non (ut nugatur Kemnitius) quia praebendas pingues secum adfert. Denique Matrimonium excellit significa¬ tione : significat enim Christi unionem cum Ecclesia: Unde ab Apostolo magnum Sa¬ cramentum appellatur Ephes. V. Nota quarto, simpliciter Eucharistiam om¬ nibus excellere : nam ejus excellentia est in ipsa Sacramenti substantia. Et praeterea est hoc Sacramentum consummatio omnium Sacramentorum, unde etiam post singula conferri solet, quando ea traduntur adultis : de qua re alibi dicendum erit. Nota quinto, ordinem, quem servat Con¬ cilium in Sacramentis numerandis, non esse ordinem dignitatis, sed primo poni quinque, quae ad omnes pertinent, deinde duo, qua? non ad omnes : et quidem in primis quinque servari ordinem temporis, quo ex natura sua sumi deberent. Primo enim datur Bap¬ tismus. Secundo Confirmatio. Tertio Eucha¬ ristia : hic enim ordo servatur cum bapti¬ zantur adulti, et est ordo naturalis. Quarto datur Poenitentia, si contingat peccare post Baptismum. Quinio Extrema unctio in fine vitae. Post ista quinque, quae sunt omnibus communia, ponuntur alia duO, quae non conveniunt omnibus, Ordo, et Matrimo¬ nium ; et quidem prius Ordo, quam Matri¬ monium, quia Ordo est excellentior : hic enim non debuit haberi ratio temporis, cum non conjungantur haec duo Sacramenta in uno homine, nisi per accidens. CONTROVERSIA VI. De caeremoniis Sacramentorum in genere. De ritibus singulorum Sacramentorum suis locis agemus; hic tantum de ritibus in genere disputandum est. Quam postremam controversiam disputare instituimus, tum quia res dignissima est, quae sciatur, tum etiam ut nullus sit canon Concilii Tridentini de Sacramentis in genere, quem non defen¬ derimus; hactenus enim omnes defendimus, praeter ultimum, qui dicit anathema iis qui caeremonias Ecclesiae, vel contemnunt, vel sine peccato praetermitti posse putant. Erunt autem quatuor partes hujus quaes¬ tionis. Prima de nomine, definitione, et partitione caeremoniarum. Secunda de statu causae, et haereticorum erroribus, et menda¬ ciis. Tertia de explicatione, et probatione veritatis. Quarta de objectionibus adversa¬ riorum. 1) Luc. XXIV, 49. 494 LIBER II.