Therefore it should be placed last among
the sacraments.

_On the contrary,_ The order of the sacraments, as given above, is
commonly adopted by all.

_I answer that,_ The reason of the order among the sacraments appears
from what has been said above (A. 1). For just as unity precedes
multitude, so those sacraments which are intended for the perfection
of the individual, naturally precede those which are intended for the
perfection of the multitude; and consequently the last place among
the sacraments is given to order and Matrimony, which are intended
for the perfection of the multitude: while Matrimony is placed after
order, because it has less participation in the nature of the
spiritual life, to which the sacraments are ordained. Moreover, among
things ordained to the perfection of the individual, those naturally
come first which are ordained directly to the perfection of the
spiritual life, and afterwards, those which are ordained thereto
indirectly, viz. by removing some supervening accidental cause of
harm; such are Penance and Extreme Unction: while, of these, Extreme
Unction is naturally placed last, for it preserves the healing which
was begun by Penance.

Of the remaining three, it is clear that Baptism which is a spiritual
regeneration, comes first; then Confirmation, which is ordained to
the formal perfection of power; and after these the Eucharist which
is ordained to final perfection.

Reply Obj. 1: Matrimony as ordained to natural life is a function of
nature. But in so far as it has something spiritual it is a
sacrament. And because it has the least amount of spirituality it is
placed last.

Reply Obj. 2: For a thing to be an agent it must first of all be
perfect in itself. Wherefore those sacraments by which a man is
perfected in himself, are placed before the sacrament of order, in
which a man is made a perfecter of others.

Reply Obj. 3: Nourishment both precedes growth, as its cause; and
follows it, as maintaining the perfection of size and power in man.
Consequently, the Eucharist can be placed before Confirmation, as
Dionysius places it (Eccl. Hier. iii, iv), and can be placed after
it, as the Master does (iv, 2, 8).

Reply Obj. 4: This argument would hold if Penance were required of
necessity as a preparation to the Eucharist. But this is not true:
for if anyone be without mortal sin, he does not need Penance in
order to receive the Eucharist. Thus it is clear that Penance is an
accid