Page:The Mediaeval Mind Vol 2.djvu/84

72 Having followed Hugo's plan thus far, one sees why it is only at the commencement of the ninth Part of his first Book that he reaches the definition and discussion of those final and enduring sacraments which followed the Incarnation. He has hitherto been developing his theme, and now takes up its very essence. Laying out the matter scholastically, he says "there are four things to consider: first, what is a sacrament; second, why they were instituted; third, what may be the material of each sacrament, in which it is made and sanctified; and fourth, how many sacraments there are. This is the definition, cause, material, and classification."

Proceeding to the definition, he says that the doctors have briefly described a sacrament as the token of the sacred substance (sacrae rei signum).

"For as there is body and soul in man, and in Scripture the letter and the sense, so in every sacrament there is the visible external which may be handled and the invisible within, which is believed and taught. The material external is the sacrament, and the invisible and spiritual is the sacrament's substance (res) or virtus. The external is handled and sanctified; that is the signum of the spiritual grace, which is the sacrament's res and is invisibly apprehended."

Having thus explained the old definition, Hugo objects to it on the ground that not every signum rei sacrae is a sacrament; the letters of the sacred text and the pictures of holy things are signa rei sacrae, and yet are not sacraments. He therefore offers the following definition as adequate:

"The sacrament is the corporeal or material element set out sensibly, representing from its similitude, signifying from its institution, and containing from its sanctification, some invisible and spiritual grace."

This, he maintains, is a perfect definition, since all sacraments possess these three qualities, and whatever lacks them cannot properly be called a sacrament. As an example he instances the baptismal water: