dained to one another. But when
it signifies many things inasmuch as, through being mutually
ordained, they form one thing, then the sign is not ambiguous but
certain: thus this word "man" signifies the soul and body inasmuch as
together they form the human nature. In this way a sacrament
signifies the three things aforesaid, inasmuch as by being in a
certain order they are one thing.

Reply Obj. 2: Since a sacrament signifies that which sanctifies, it
must needs signify the effect, which is implied in the sanctifying
cause as such.

Reply Obj. 3: It is enough for a sacrament that it signify that
perfection which consists in the form, nor is it necessary that it
should signify only that perfection which is the end.
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FOURTH ARTICLE [III, Q. 60, Art. 4]

Whether a Sacrament Is Always Something Sensible?

Objection 1: It seems that a sacrament is not always something
sensible. Because, according to the Philosopher (Prior. Anal. ii),
every effect is a sign of its cause. But just as there are some
sensible effects, so are there some intelligible effects; thus
science is the effect of a demonstration. Therefore not every sign is
sensible. Now all that is required for a sacrament is something that
is a sign of some sacred thing, inasmuch as thereby man is
sanctified, as stated above (A. 2). Therefore something sensible is
not required for a sacrament.

Obj. 2: Further, sacraments belong to the kingdom of God and the
Divine worship. But sensible things do not seem to belong to the
Divine worship: for we are told (John 4:24) that "God is a spirit;
and they that adore Him, must adore Him in spirit and in truth"; and
(Rom. 14:17) that "the kingdom of God is not meat and drink."
Therefore sensible things are not required for the sacraments.

Obj. 3: Further, Augustine says (De Lib. Arb. ii) that "sensible
things are goods of least account, since without them man can live
aright." But the sacraments are necessary for man's salvation, as we
shall show farther on (Q. 61, A. 1): so that man cannot live aright
without them. Therefore sensible things are not required for the
sacraments.

_On the contrary,_ Augustine says (Tract. lxxx super Joan.): "The
word is added to the element and this becomes a sacrament"; and he is
speaking there of water which is a sensible element. Therefore
sensible things are required for the sacraments.

_I answer that,_ Divine wisdom provides for each thing according to
i