ore a character is not a spiritual power.

Obj. 4: Further, a power is in the nature of a cause and principle
(Metaph. v). But a _sign_ which is set down in the definition of a
character is rather in the nature of an effect. Therefore a character
is not a spiritual power.

_On the contrary,_ The Philosopher says (Ethic. ii): "There are three
things in the soul, power, habit, and passion." Now a character is
not a passion: since a passion passes quickly, whereas a character is
indelible, as will be made clear further on (A. 5). In like manner it
is not a habit: because no habit is indifferent to acting well or
ill: whereas a character is indifferent to either, since some use it
well, some ill. Now this cannot occur with a habit: because no one
abuses a habit of virtue, or uses well an evil habit. It remains,
therefore, that a character is a power.

_I answer that,_ As stated above (A. 1), the sacraments of the New
Law produce a character, in so far as by them we are deputed to the
worship of God according to the rite of the Christian religion.
Wherefore Dionysius (Eccl. Hier. ii), after saying that God "by a
kind of sign grants a share of Himself to those that approach Him,"
adds "by making them Godlike and communicators of Divine gifts." Now
the worship of God consists either in receiving Divine gifts, or in
bestowing them on others. And for both these purposes some power is
needed; for to bestow something on others, active power is necessary;
and in order to receive, we need a passive power. Consequently, a
character signifies a certain spiritual power ordained unto things
pertaining to the Divine worship.

But it must be observed that this spiritual power is instrumental: as
we have stated above (Q. 62, A. 4) of the virtue which is in the
sacraments. For to have a sacramental character belongs to God's
ministers: and a minister is a kind of instrument, as the Philosopher
says (Polit. i). Consequently, just as the virtue which is in the
sacraments is not of itself in a genus, but is reducible to a genus,
for the reason that it is of a transitory and incomplete nature: so
also a character is not properly in a genus or species, but is
reducible to the second species of quality.

Reply Obj. 1: Configuration is a certain boundary of quantity.
Wherefore, properly speaking, it is only in corporeal things; and of
spiritual things is said metaphorically. Now that which decides the
genus or species of a thing must needs b