After considering those things that concern the mystery of the
incarnate Word, we must consider the sacraments of the Church which
derive their efficacy from the Word incarnate Himself. First we shall
consider the sacraments in general; secondly, we shall consider
specially each sacrament.

Concerning the first our consideration will be fivefold: (1) What is
a sacrament? (2) Of the necessity of the sacraments; (3) of the
effects of the sacraments; (4) Of their cause; (5) Of their number.

Under the first heading there are eight points of inquiry:

(1) Whether a sacrament is a kind of sign?

(2) Whether every sign of a sacred thing is a sacrament?

(3) Whether a sacrament is a sign of one thing only, or of several?

(4) Whether a sacrament is a sign that is something sensible?

(5) Whether some determinate sensible thing is required for a
sacrament?

(6) Whether signification expressed by words is necessary for a
sacrament?

(7) Whether determinate words are required?

(8) Whether anything may be added to or subtracted from these words?
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FIRST ARTICLE [III, Q. 60, Art. 1]

Whether a Sacrament Is a Kind of Sign?

Objection 1: It seems that a sacrament is not a kind of sign. For
sacrament appears to be derived from "sacring" (_sacrando_); just as
medicament, from _medicando_ (healing). But this seems to be of the
nature of a cause rather than of a sign. Therefore a sacrament is a
kind of cause rather than a kind of sign.

Obj. 2: Further, sacrament seems to signify something hidden,
according to Tob. 12:7: "It is good to hide the secret
(_sacramentum_) of a king"; and Eph. 3:9: "What is the dispensation
of the mystery (_sacramenti_) which hath been hidden from eternity in
God." But that which is hidden, seems foreign to the nature of a
sign; for "a sign is that which conveys something else to the mind,
besides the species which it impresses on the senses," as Augustine
explains (De Doctr. Christ. ii). Therefore it seems that a sacrament
is not a kind of sign.

Obj. 3: Further, an oath is sometimes called a sacrament: for it is
written in the Decretals (Caus. xxii, qu. 5): "Children who have not
attained the use of reason must not be obliged to swear: and whoever
has foresworn himself once, must no more be a witness, nor be allowed
to take a sacrament," i.e. an oath. But an oath is not a kind of
sign, therefore it seems that a sacrament is not a kind of sign.

_On the contrary,_