4 De Sacramento pœnitentiæ p. 792: Est enim actus mentis pœnitentia sicut peccatum: utrumque enim voluntatis. Et sicut peccatum voluntatis tantum est, ita pœnitentia solius est voluntatis. For further particulars see Ullmann, p. 340 ss.

5 Epistola de indulgentiis (Opp. T. ii.) c. 3-5. and c. 9.

6 Trialog. libr. iv. c. 32.

7 See Gieseler ii. parts 1. 2. and 3.

§ 199.

THE SACRAMENT OF EXTREME UNCTION.

(Sacramentum unctionis extremæ; unctionis infirmorum.) The apostolic injunction respecting the sick, James v. 14, (comp. Mark vi. 13), which probably possessed a symbolico-religious significance, in addition to its healing efficacy,1 gave rise to the institution of a new sacrament, which came into general use from the ninth century, and could be administered to the sick only in their dying hour.2 But various opinions obtained on the question, whether it was proper to repeat the administration of the sacrament in the case of a dying person who had received it on a former occasion, when he recovered, and was restored to life, or whether it was sufficient to have administered it once. The Church did not ascribe a character indelebilis to this sacrament.3 Its sign is the consecrated oil, its effect the forgiveness of sin, and partly also the alleviation. of bodily sufferings."

1 See the commentaries on this passage, the Venerable Bede, Opp. T. v. Col. 693. and on Mark vi. 13, ibid. Col. 132. quoted by Münscher, edit by Von Cölln, p. 297. Innoc. I. Ep. 21. ad Decentium Ep. Eugubinum (written about the year 416) Cap. 8. ibid. p. 298.

2 Concil. Regiaticinum (A.D. 850) Canon 8. in Münscher, ed. by Von Cölln, p. 298.-Among the scholastics Hugo of St Victor was the first who spoke of extreme unction as a sacrament; de Sacram. ii. P. xv. Comp. Summæ Sent. Tract. vi. c. 15. Liebner

p. 481. (The doctrine of extreme unction formed, in his system, the transition to eschatology.)-Peter Lombard Sent. iv. Dist. 23. mentioned three different kinds of consecrated oil (xpiouara): 1. That with which priests and kings are anointed (on the head), or those who are confirmed (upon the forehead.) 2. That with which catechumens and newly baptized persons are anointed (upon the chest, and between the shoulders.) 3. The unctio infirmorum (which may be performed on various parts of the body. Compare note 4.)a He also distinguished between the sacramentum, and the res sacramenti, B.: Sacramentum est ipsa unctio exterior, res sacramenti unctio interior, quæ peccatorum remissione et virtutum ampliatione perficitur. Et si ex contemtu vel negligentia hoc prætermittitur, periculosum est et damnabile.

3 Ivo of Chartres (Ep. 225.) ad Radulfum, and Geoffrey of Vendome (who lived about the year 1110) Opusculum de iteratione Sacramenti (in Sermondi Opp. T. iii.) opposed the repetition of extreme unction (Comp. Münscher, ed. by Von Cölln, p. 299:) Peter Lombard pronounced in favour of it, 1. c. Lit. C. -On the controversy concerning this point, which arose on the occasion of the death of Pope Pius II. see above § 190. note 6.— The opinion also obtained during the middle ages, that extreme unction does away with all the relations in which man stands to the present world; the person who had received extreme unction immediately renounced all kinds of meat, and the continuance of matrimony. Bishops, however, as well as councils, e. g. the Concil. Wigorn. (A.D. 1240), combated this notion. See Klee ii. p. 272.

4 Comp. the opinion of Peter Lombard note 2. and Hugo of St. Victor de sacram. fid. Lib. ii. P. xv. c. 2.: duplici ex causa sacramentum hoc institutum, et ad peccatorum scilicet remissionem, et ad corporalis infirmitatis allevationem. Comp. Thom. Aqu. P. iii. in Supplem. Qu. 30. Art. 1.—Decret. Eugenii iv. in Conc. Florent. a. 1439. (Mansi T. xxxi. Col. 1058.): Quintum Sacramentum est extrema unctio. Cujus materia est oleum olivæ per Episcopum benedictum. Hoc sacramentum nisi infirmo de cujus morte timetur, dari non debet; qui in his locis ungendus est: in oculis propter visum, in auribus propter auditum, in naria On the further significance of consecrated oil, see Thom. Aqu. Supplem. Quæst. xxiv. Art. 4.-Klee ii. p. 268. 69.

bus propter oderatum, in ore propter gustum vel locutionem, in manibus propter tactum, in pedibus propter gressum, in renibus propter delectationem ibidem vigentem. Forma hujus sacramenti est hæc: per istam unctionem et suam piissimam misericordiam, quicquid peccasti per visum, etc......et similiter in aliis membris. Minister hujus sacramenti est sacerdos. Effectus vero est mentis sanatio, et, in quantum autem expedit, ipsius etiam corporis, (he appeals to Jam. v. 14.)

§ 200.

THE SACRAMENT OF HOLY ORDERS.

(Sacramentum ordinis.)

This sacrament is intimately connected with the doctrine of the Church, and the distinction made between the laity and the clergy. It is that sacrament by which men are fitted to administer the other sacraments.1 Accordingly, its essence lies in the ecclesiastical power which it communicates.2 None but the bishops are permitted to ordain, and only baptized and grown-up males can receive ordination. Theologians differed in their opinions respecting the validity of ordination performed by heretical bishops.5 Further regulations (concerning ordines majores et minores, etc.), belong to the canon law. The present sacrament has a character indelebilis.7

1 Thom. Aqu., Pars iii., Supplem. Qu. 34. Art. 3: Propter Ordinem fit homo dispensator aliorum sacramentorum, ergo Ordo habet magis rationem, quod sit sacramentum, quam alia.

2 As regards the external sign of ordination, there was a considerable difference of opinion. The earlier Church regarded the laying on of hands (xiporovía) as something superior, magical, while the later theologians attached, no great importance to it. Comp. Klee ii. p. 280. 81. The consecrated oil also was only

mentioned occasionally. Thomas Aquinas, 1. c. Art. 5. candidly. avowed, that, while the efficacia of the other sacraments consisted in the sign quod divinam virtutem et significat et continet, it depended, in the present case, on the person who administers the sacrament, and that it was transmitted by him to the person to be ordained. Therefore, in his view, the act of ordination is the material, but not the symbols, which are used at its administration. Nevertheless, it is said in the Decret. Eugenii iv. in Conc. Florent. a. 1439 1. c. Col. 1058: Sextum Sacramentum est Ordinis, cujus materia est illud, per cujus traditionem confertur Ordo: sicut Presbyteratus traditur per calicis cum vino et patenæ cum pane porrectionem; Diaconatus vero per libri Evangeliorum dationem; Subdiaconatus vero per calicis vacui cum patena vacua superposita traditionem, et similiter de aliis per rerum ad ministeria sua pertinentium assignationem. Forma sacerdotii talis est: Accipe potestatem offerendi sacrificium in ecclesia pro vivis et mortuis, in nomine Patris et Filii et Spiritus Sancti. Et sic de aliorum ordinum formis, prout in pontificali remano late continetur. Compare also Peter Lombard Lib. iv. Dist. 24. He calls (Litt. B.) the tonsure (corona) the signaculum, quo signantur in partem sortis ministerii divini...denudatio capitis est revelatio mentis. Clericus enim secretorum Dei non ignarus esse debet. Tondentur etiam capilli usque ad revelationem sensuum, scilicet oculorum et aurium, ut vitia in corde et opere pullulantia doceantur præcidenda, ne ad audiendum et intelligendum verbum Dei præpediatur mens, pro quo servato reddetur in excelsis corona.

3 Decret. Eug. iv. 1. c.: Ordinarius minister hujus sacramenti est Episcopus. Comp. Thom. Aqu., Qu. 38. Art. 1.

4 This is self-evident. Concerning the age at which persons may be ordained, the following regulations were made: ut Subdiaconus non ordinetur ante quatuordecim annos, nec Diaconus ante viginti quinque, nec Presbyter ante triginta. Deinde, si dignus fuerit, ad episcopatum eligi potest; see Peter Lombard, 1. c. Litt. I. The priests were to be thirty years old, because Christ (according to Luke iii.) commenced his public ministry at the age of thirty years.

5 The views of Peter Lombard on this point were not quite settled, Sent. iv. Dist. 25. de ordinatis ab hæreticis. Thomas

Aquinas P. iii. in Supplem. Dist. 38. Art. 2. gave it as his opinion, quod (hæretici) vera sacramenta conferunt, sed cum eis gratiam non dant, non propter inefficaciam sacramentorum, sed propter peccata recipientium ab eis sacramenta contra prohibitionem ecclesiæ. As the present question was analogous to that concerning the baptism of heretics, it was to be decided on the same principles; see Auxilius quoted by Klee ii. p. 282.

6 Peter Lombard 1. c. The seven classes of Holy Orders are enumerated in the following succession, commencing with the first: Ostiarii, Lectores, Exorcista, Acoluthi-Subdiaconi, Diaconi, Presbyteri.

7 Thom. Aqu. Qu. 25. Art. 2. Qu. 37. Art. 5. quoted by Münscher, edit. by Von Cölln, p. 303.

§ 201.

THE SACRAMENT OF MATRIMONY.

(Sacramentum matrimonii conjugii.)

It was one of the strange contradictions which prevailed in the Catholic Church during the middle ages, that, while on the one hand single life was thought to be a virtue, on the other matrimony was numbered among the sacraments.1 Much ingenuity was indeed required to show the true signs of a sacrament in matrimony in the concrete, as they were specified by the Church itself in the abstract. In the absence of a visible material element, matrimony itself was regarded as a type of the union of Christ with the Church (according to Eph. v. 32), and the word vorngiov, translated sacramentum, as the vulgate has it.2 That it was a Divine institution was more easily shown; on the contrary, as regards antiquity, matrimony occupied the first place among the sacraments, since it was instituted in Paradise. Though it has not a character_indelebilis, it is