nquerors, and the disgrace of the conquered.
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SIXTH ARTICLE [III, Q. 63, Art. 6]

Whether a Character Is Imprinted by Each Sacrament of the New Law?

Objection 1: It seems that a character is imprinted by all the
sacraments of the New Law: because each sacrament of the New Law
makes man a participator in Christ's Priesthood. But the sacramental
character is nothing but a participation in Christ's Priesthood, as
already stated (AA. 3, 5). Therefore it seems that a character is
imprinted by each sacrament of the New Law.

Obj. 2: Further, a character may be compared to the soul in which it
is, as a consecration to that which is consecrated. But by each
sacrament of the New Law man becomes the recipient of sanctifying
grace, as stated above (Q. 62, A. 1). Therefore it seems that a
character is imprinted by each sacrament of the New Law.

Obj. 3: Further, a character is both a reality and a sacrament. But
in each sacrament of the New Law, there is something which is only a
reality, and something which is only a sacrament, and something which
is both reality and sacrament. Therefore a character is imprinted by
each sacrament of the New Law.

_On the contrary,_ Those sacraments in which a character is
imprinted, are not reiterated, because a character is indelible, as
stated above (A. 5): whereas some sacraments are reiterated, for
instance, penance and matrimony. Therefore not all the sacraments
imprint a character.

_I answer that,_ As stated above (Q. 62, AA. 1, 5), the sacraments of
the New Law are ordained for a twofold purpose, namely, as a remedy
for sin, and for the Divine worship. Now all the sacraments, from the
fact that they confer grace, have this in common, that they afford a
remedy against sin: whereas not all the sacraments are directly
ordained to the Divine worship. Thus it is clear that penance,
whereby man is delivered from sin, does not afford man any advance in
the Divine worship, but restores him to his former state.

Now a sacrament may belong to the Divine worship in three ways: first
in regard to the thing done; secondly, in regard to the agent;
thirdly, in regard to the recipient. In regard to the thing done, the
Eucharist belongs to the Divine worship, for the Divine worship
consists principally therein, so far as it is the sacrifice of the
Church. And by this same sacrament a character is not imprinted on
man; because it does not ordain man to any further sacramen