The connection of Titus with the Cretan Church was to be but temporary; therefore the apostle gives him two commands.

I. A COMMAND FOR TITUS TO JOIN THE APOSTLE AT NICOPOLIS.

1. The apostle needed his services, either at this city in Epirus, where he determined to spend the winter - no doubt in apostolic labors - or to ascertain from him the exact condition of the Church at Crete, or to send him forth on an errand to some of the other Churches.

2. But the place of Titus was not to be left unsupplied. Two brethren, Artemas and Tychicus, were to go to Crete - one altogether unknown by us, but, as he is first mentioned, probably a minister of high distinction and zeal; the other, Tychicus, one of the most esteemed of the apostle's friends (Acts 20:4; Colossians 4:7; 2 Timothy 4:12).

II. A COMMAND FOR TITUS TO HASTEN THE DEPARTURE OF ZENAS AND APOLLOS FROM CRETE. These brethren had been laboring in the Church there, probably, before Titus was left behind by the apostle. Zenas, the lawyer, was probably a Jewish scribe converted to Christianity, who had been acting as an evangelist in Crete. Apollos was the eloquent preacher of Alexandria, and now as always in perfect sympathy with the apostle, though there seemed a rivalry between them at Corinth. The apostle implies that the Cretan Christians were to provide the necessary help for such a journey. - T.C.

This man of my text belonged to a profession which has often had ardent supporters of Christ and the gospel. Among them, Blackstone, the great commentator on English law; and Wilberforce, the emancipator; and Chief Justices Marshall, and Tenterden, and Campbell, and Sir Thomas More, who died for the truth on the scaffold, saying to his aghast executioner: "Pluck up courage, man, and do your duty: my neck is very short; be careful, therefore, and do not strike awry." Among the mightiest pleas that ever have been made by tongue of barrister, have been pleas in behalf of the Bible and Christianity — as when Daniel Webster stood in the Supreme Court at Washington, pleading in the famous Girard will case, denouncing any attempt to educate the people without giving them at the same time moral sentiment, as "low, ribald, and vulgar deism and infidelity"; as when Samuel L. Southard, of New Jersey, the leader of the forum in his day, stood on the platform at Princeton College commencement, advocating the literary excellency of the Scriptures; as when Edmund Burke, in the famous trial of Warren Hastings, not only in behalf of the English government, but in behalf of elevated morals, closed his speech in the midst of the most august assemblage ever gathered in Westminster Hall, by saying: "I impeach Warren Hastings in the name of the House of Commons, whose national character he has dishonoured; I impeach him in the name of the people of India, whose rights and liberties he has subverted; I impeach him in the name of human nature, which he has disgraced; in the name of both sexes, and of every rank, and of every station, and of every situation in the world, I impeach Warren Hastings." Yet, notwithstanding all the pleas which that profession has made in behalf of God, and the Church, and the gospel, and the rights of man, there has come down through the generations a style of prejudice against it. So long ago as in the time of Oliver Cromwell, it was decided that lawyers might not enter the parliament house as members, and they were called "sons of Zeruiah." The learned Doctor Johnson wrote an epitaph for one of them in these words:

"God works wonders now and then,

Here lies a lawyer, an honest man!"There is no man who has more temptations, more trials, or graver responsibilities than the barrister, and he who attempts to discharge the duties of his position with only earthly resources, is making a very great mistake. Witness Lord Thurlow, announcing his loyalty to earthly government in the sentence: "If I forget my earthly sovereign, may God forget me," and yet stooping to unaccountable meanness. Witness Lord Coke, the learned and the reckless. No other profession more needs the grace of God to deliver them in their temptations, to comfort them in their trials, to sustain them in the discharge of their duty. While I would have you bring the merchant to Christ, and while I would have you bring the farmer to Christ, and while I would have you bring the mechanic to Christ, I address you today in the words of Paul to Titus, "Bring Zenas the lawyer." By so much as his duties are delicate and great, by so much does he need Christian stimulus and safeguard. God alone can direct him. To that chancery he must be appellant, and he will get an answer in an hour. Blessed is that attorney between whose office and the throne of God there is perpetual, reverential, and prayerful communication. That attorney will never make an irreparable mistake. True to the habits of your profession, you say, "Cite us some authority on the subject." Well, I quote to you the decision of the Supreme Court of Heaven: "If any lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him." There are two or three forms of temptation to which the legal profession is especially subjected.

1. The first of all is scepticism. You get so used to pushing the sharp question "why" and making unaided reason superior to the emotions, that the religion of Jesus Christ, which is a simple matter of faith, and above human reason, has but little chance with some of you. Scepticism is the mightiest temptation of the legal profession, and that man who can stand in that profession, resisting all solicitations to infidelity, and can be as brave as George Briggs of Massachusetts, who stepped from the gubernatorial chair to the missionary convention, to plead the cause of a dying race: then on his way home from the convention, on a cold day, took off his warm cloak and threw it over the shoulders of a thinly-clad missionary, saying: "Take that and wear it, it will do you more good than it will me"; or, like John McLean, who can step from the Supreme Courtroom of the United States on to the anniversary platform of the American Sunday School Union — its most brilliant orator — deserves congratulation and encomium. O men of the legal profession, let me beg of you to quit asking questions in regard to religion, and begin believing. If you do not become a Christian, O man of the legal profession, until you can reason this whole thing out in regard to God, and Christ, and the immortality of the soul, you will never become a Christian at all. Only believe. "Bring Zenas the lawyer."

2. Another mighty temptation for the legal profession is to Sabbath breaking. What you cannot do before twelve o'clock Saturday night, or after twelve o'clock Sunday night, God does not want you to do at all. Beside that, you want the twenty-four hours of Sabbath rest to give you that electrical and magnetic force which will be worth more to you before the jury than all the elaboration of your case on the sacred day. Every lawyer is entitled to one day's rest out of seven. If he surrender that, he robs three — God, his own soul, and his client. Lord Castlereagh and Sir Thomas Romilly were the leaders of the bar in their day. They both died suicides. Wilberforce accounts for their aberration of intellect on the ground that they were unintermittent in their work, and they never rested on Sunday. "Poor fellow!" said Wilberforce, in regard to Castlereagh — "Poor fellow! it was nonobservance of the Sabbath." Chief Justice Hale says, "When I do not properly keep the Lord's day, all the rest of the week is unhappy and unsuccessful in my worldly employment."

3. Another powerful temptation of the legal profession is to artificial stimulus. The flower of the American bar, ruined in reputation and ruined in estate, said in his last moments: "This is the end. I am dying on a borrowed bed, covered with a borrowed sheet, in a house built by public charity. Bury me under that tree in the middle of the field, that I may not be crowded; I always have been crowded."

4. Another powerful temptation of the legal profession is to allow the absorbing duties of the profession to shut out thoughts of the great future. You know very well that you who have so often tried others, will after awhile be put on trial yourselves. Death will serve on you a writ of ejectment, and you will be put off these earthly premises. On that day all the affairs of your life will be presented in a "bill of particulars." No certiorari from a higher court, for this is the highest court. The day when Lord Exeter was tried for high treason; the day when the House of Commons moved for the impeachment of Lord Lovatt; the day when Charles I and Queen Caroline were put upon trial; the day when Robert Emmet was arraigned as an insurgent; the day when Blennerhasset was brought into the courtroom because he had tried to overthrow the United States government, and all the other great trials of the world are nothing compared with the great trial in which you and I shall appear, summoned before the Judge of quick and dead. There will be no pleading there "the statute of limitation"; no "turning State's evidence," trying to get off ourselves, while others suffer; no "moving for a non-suit." The case will come on inexorably, and we shall be tried. You, who have so often been advocate for others, will then need an advocate for yourself. Have you selected Him? The Lord Chancellor of the Universe. Lord Ashburton and Mr. Wallace were leading barristers in their day. They died about the same time. A few months before their decease they happened to be at the same hotel in a village, the one counsel going to Devonshire, the other going to London. They had both been seized upon by a disease which they knew would be fatal, and they requested that they be carried into the same room and laid down on sofas, side by side, that they might talk over old times and talk over the future. So they were carried in, and lying there on opposite sofas, they talked over their old contests at the bar, and then they talked of the future world upon which they must soon enter. It was said to have been a very affecting and solemn interview between Mr. Wallace and Lord Ashburton. My friends, my subject today puts you side by side with those men in your profession who have departed this life, some of them sceptical and rebellious, some of them penitent, childlike, and Christian. These were wandering stars for whom is reserved the blackness of darkness forever, while these others went up from the courtroom of earth to the throne of eternal dominion. Through Christ, the advocate, these got glorious acquittal. In the other case, it was a hopeless lawsuit. An unpardoned sinner versus the Lord God Almighty. O what disastrous litigation!

(T. De Witt Talmage, D. D.)

Ministers ought to abound in the fruits of kindness to one another, and most to those whose circumstances render the expressions of brotherly kindness needful. Probably Titus could not, from his own purse, furnish everything that was needful to his brethren who were travelling in the service of the Churches. But he might, through his influence, do by the hands of others what was not in his own power. The apostle had already said that the doctrine of salvation by grace teaches and constrains men who believe it to maintain good works. And here he calls on the believers under the care of Titus to embrace the occasion that was presented to them, of testifying their faith by their works, and learning to practise the duties by which they were to approve themselves unto God as faithful Christians. There are too many who form good resolves, but when opportunities offer of putting them into practice, suffer them to pass unimproved. They intend to do what they know to be right, but are in no haste to perform it. But let ours, those who belong to our holy society, learn not only to do, but to stand foremost in doing, good works, on all necessary occasions. An opportunity for doing good ought to be as much valued by us as an opportunity for receiving it, for we are sure that "it is more blessed to give than to receive." We know not what opportunities we may afterwards have to do good; but the present opportunity will not return; and we may feel the same disposition to neglect a second and a third as a first opportunity of usefulness. How then shall we approve ourselves fruit-bearing branches in the true vine, and not to be found among the barren branches against whom the terrible sentence is pronounced, that the great Husbandman will take them away, and they shall be gathered, and cast into the fire and burned? "Bring Zenas the lawyer, and Apollos, diligently on their way," and in supplying their necessities let our people learn to excel, or go before others, in good works, that they be not unfruitful. Zenas had probably been a Jewish lawyer. And against that class of men awful things had been spoken by our Lord. Amongst others, it is said that they took away the key of knowledge from men. But the grace of God can make a most effectual change in those from whom least good and most evil is to be expected. He was now travelling with the key of knowledge to open the mysteries of the kingdom of heaven to Gentiles as well as Jews. Apollos was a well known and an eminent labourer in the gospel. And those who were not ready to afford encouragement and facilities to such labourers for Christ, and for the souls of men, gave too much reason to suspect that they were themselves barren and unfruitful in the knowledge of our Lord and Saviour. Let us be fellow helpers to the truth, that we may not incur the punishment of those who are lukewarm in the cause of Christ (Revelation 3).

(G. Lawson, D. D.)

Christianity hindereth not, but commendeth and enjoineth civil courtesy and all kind of humanity. For —

1. Whatsoever pertaineth to love and good report, that must believers think on and do (Philippians 4).

2. The wisdom which is from above is gentle, peaceable, full of mercy and good fruits (James 3:17).

3. Those many commandments, that Christians should salute and greet one another, and that with a holy kiss (1 Thessalonians 5:26), called by Peter the kiss of love; usual in those East countries, by which outward testimony they declared mutual love and kindness.

4. Outward courtesy is a necessary virtue even for the maintaining of the bond of Christian peace; yea, availeth much for the nourishing and increasing the communion of saints, and society with God's people.

5. How disgraceful a thing were it for the profession of Christ, that such as profess faith in the Lord Jesus should show themselves inhuman or hoggish, who should be as lambs and little children, for such are they who have entered into the kingdom of Christ, as the prophet witnesseth. Let this point, therefore, be well thought of, that as faith and love cannot be separate, so must good conscience and good manners go together.

(T. Taylor, D. D.)

Apollos, Paul, Titus, Tychicus, ZenasCrete, NicopolisApollos, Apol'los, Best, Bring, Care, Diligently, Forward, Journey, Lack, Lacking, Law, Lawyer, Nothing, Require, Special, Speed, Speedily, Wanting, Zenas1. Titus is further directed by Paul concerning the things that he should teach and not teach.
10. He is to reject obstinate heretics.
12. Paul appoints him time and place wherein he should come unto him.

Titus 3:13

     5384   lawyer
     5433   occupations

Titus 3:12-13

     7742   missionaries, support

Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant …
Philip Doddridge—Practical Discourses on Regeneration

Of Evil-Speaking in General.
"To speak evil of no man."--Titus iii. 2. These words do imply a double duty; one incumbent on teachers, another on the people who are to be instructed by them. The teacher's duty appeareth from reflecting on the words of the context, which govern these, and make them up an entire sentence: put them in mind, or, rub up their memory to do thus. It is St. Paul's injunction to Titus, a bishop and pastor of the Church, that he should admonish the people committed to his care and instruction, …
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

The Regenerating Work of the Holy Spirit.
The Apostle Paul in Titus iii. 5, R. V., writes, "Not by works done in righteousness, which we did ourselves, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Ghost." In these words we are taught that the Holy Spirit renews men, or makes men new, and that through this renewing of the Holy Spirit, we are saved. Jesus taught the same in John iii. 3-5, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, …
R. A. Torrey—The Person and Work of The Holy Spirit

Whether the Foreknowledge of Merits is the Cause of Predestination
Whether the Foreknowledge of Merits is the Cause of Predestination We proceed to the fifth article thus: 1. It seems that the foreknowledge of merits is the cause of predestination. For the apostle says: "whom he did foreknow, he also did predestinate" (Rom. 8:29), and the gloss of Ambrose on the words "I will have mercy on whom I will have mercy" (Rom. 9:15) says: "I will have mercy on whom I foreknow will return to me with his whole heart." It thus appears that the foreknowledge of merits is the …
Aquinas—Nature and Grace

Whether Christians are Bound to Obey the Secular Powers?
Objection 1: It seems that Christians are not bound to obey the secular power. For a gloss on Mat. 17:25, "Then the children are free," says: "If in every kingdom the children of the king who holds sway over that kingdom are free, then the children of that King, under Whose sway are all kingdoms, should be free in every kingdom." Now Christians, by their faith in Christ, are made children of God, according to Jn. 1:12: "He gave them power to be made the sons of God, to them that believe in His name." …
Saint Thomas Aquinas—Summa Theologica

Whether the Foreknowledge of Merits is the Cause of Predestination?
Objection 1: It seems that foreknowledge of merits is the cause of predestination. For the Apostle says (Rom. 8:29): "Whom He foreknew, He also predestined." Again a gloss of Ambrose on Rom. 9:15: "I will have mercy upon whom I will have mercy" says: "I will give mercy to him who, I foresee, will turn to Me with his whole heart." Therefore it seems the foreknowledge of merits is the cause of predestination. Objection 2: Further, Divine predestination includes the divine will, which by no means can …
Saint Thomas Aquinas—Summa Theologica

Whether any Merits Preceded the Union of the Incarnation?
Objection 1: It would seem that the union of the Incarnation followed upon certain merits, because upon Ps. 32:22, "Let Thy mercy, o Lord, be upon us, as," etc. a gloss says: "Here the prophet's desire for the Incarnation and its merited fulfilment are hinted at." Therefore the Incarnation falls under merit. Objection 2: Further, whoever merits anything merits that without which it cannot be. But the ancient Fathers merited eternal life, to which they were able to attain only by the Incarnation; …
Saint Thomas Aquinas—Summa Theologica

Whether the Sacraments are the Cause of Grace?
Objection 1: It seems that the sacraments are not the cause of grace. For it seems that the same thing is not both sign and cause: since the nature of sign appears to be more in keeping with an effect. But a sacrament is a sign of grace. Therefore it is not its cause. Objection 2: Further, nothing corporeal can act on a spiritual thing: since "the agent is more excellent than the patient," as Augustine says (Gen. ad lit. xii). But the subject of grace is the human mind, which is something spiritual. …
Saint Thomas Aquinas—Summa Theologica

Whether There Should be Seven Sacraments?
Objection 1: It seems that there ought not to be seven sacraments. For the sacraments derive their efficacy from the Divine power, and the power of Christ's Passion. But the Divine power is one, and Christ's Passion is one; since "by one oblation He hath perfected for ever them that are sanctified" (Heb. 10:14). Therefore there should be but one sacrament. Objection 2: Further, a sacrament is intended as a remedy for the defect caused by sin. Now this is twofold, punishment and guilt. Therefore two …
Saint Thomas Aquinas—Summa Theologica

Whether the Sacrament of Penance May be Repeated?
Objection 1: It would seem that the sacrament of Penance should not be repeated. For the Apostle says (Heb. 6:4, seqq.): "It is impossible for those, who were once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost . . . and are fallen away, to be renewed again to penance." Now whosoever have done penance, have been illuminated, and have received the gift of the Holy Ghost. Therefore whosoever sin after doing penance, cannot do penance again. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Every Human Law is Derived from the Natural Law?
Objection 1: It would seem that not every human law is derived from the natural law. For the Philosopher says (Ethic. v, 7) that "the legal just is that which originally was a matter of indifference." But those things which arise from the natural law are not matters of indifference. Therefore the enactments of human laws are not derived from the natural law. Objection 2: Further, positive law is contrasted with natural law, as stated by Isidore (Etym. v, 4) and the Philosopher (Ethic. v, 7). But …
Saint Thomas Aquinas—Summa Theologica

Whether Isidore's Description of the Quality of Positive Law is Appropriate?
Objection 1: It would seem that Isidore's description of the quality of positive law is not appropriate, when he says (Etym. v, 21): "Law shall be virtuous, just, possible to nature, according to the custom of the country, suitable to place and time, necessary, useful; clearly expressed, lest by its obscurity it lead to misunderstanding; framed for no private benefit, but for the common good." Because he had previously expressed the quality of law in three conditions, saying that "law is anything …
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Should be Framed for the Community Rather than for the Individual?
Objection 1: It would seem that human law should be framed not for the community, but rather for the individual. For the Philosopher says (Ethic. v, 7) that "the legal just . . . includes all particular acts of legislation . . . and all those matters which are the subject of decrees," which are also individual matters, since decrees are framed about individual actions. Therefore law is framed not only for the community, but also for the individual. Objection 2: Further, law is the director of human …
Saint Thomas Aquinas—Summa Theologica

Whether Schism is a Special Sin?
Objection 1: It would seem that schism is not a special sin. For "schism," as Pope Pelagius I says (Epist. ad Victor. et Pancrat.), "denotes a division." But every sin causes a division, according to Is. 59:: "Your sins have divided between you and your God." Therefore schism is not a special sin. Objection 2: Further, a man is apparently a schismatic if he disobeys the Church. But every sin makes a man disobey the commandments of the Church, because sin, according to Ambrose (De Parad. viii) "is …
Saint Thomas Aquinas—Summa Theologica

Whether Obedience is a Special virtue?
Objection 1: It seems that obedience is not a special virtue. For disobedience is contrary to obedience. But disobedience is a general sin, because Ambrose says (De Parad. viii) that "sin is to disobey the divine law." Therefore obedience is not a special virtue. Objection 2: Further, every special virtue is either theological or moral. But obedience is not a theological virtue, since it is not comprised under faith, hope or charity. Nor is it a moral virtue, since it does not hold the mean between …
Saint Thomas Aquinas—Summa Theologica

Whether Heretics Ought to be Tolerated?
Objection 1: It seems that heretics ought to be tolerated. For the Apostle says (2 Tim. 2:24,25): "The servant of the Lord must not wrangle . . . with modesty admonishing them that resist the truth, if peradventure God may give them repentance to know the truth, and they may recover themselves from the snares of the devil." Now if heretics are not tolerated but put to death, they lose the opportunity of repentance. Therefore it seems contrary to the Apostle's command. Objection 2: Further, whatever …
Saint Thomas Aquinas—Summa Theologica

Salvation by Grace. Titus 3:3-7.
Salvation by grace. Titus 3:3-7. [Lord, we confess our num'rous faults, How great our guilt has been! Foolish and vain were all our thoughts, And all our lives were sin. But, O my soul! for ever praise, For ever love his name, Who turns thy feet from dangerous ways Of folly, sin, and shame.] ['Tis not by works of righteousness Which our own hands have done; But we are saved by sovereign grace Abounding through his Son.] 'Tis from the mercy of our God That all our hopes begin; 'Tis by the water …
Isaac Watts—The Psalms and Hymns of Isaac Watts

If any Bishop, Presbyter, Deacon, Sub-Deacon, Lector, Cantor, or Door-Keeper Has had Intercourse with A...
If any bishop, presbyter, deacon, sub-deacon, lector, cantor, or door-keeper has had intercourse with a woman dedicated to God, let him be deposed, as one who has corrupted a spouse of Christ, but if a layman let him be cut off. Notes. Ancient Epitome of Canon IV. A cleric coupled to a spouse of God shall be deposed. In the case of a layman he shall be cut off. This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars II., Causa XXVII., Q. I., c. vj. A layman ravishing a nun, by …
Philip Schaff—The Seven Ecumenical Councils

Luther --A Stone on the Cairn
'For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37. But He, whom God raised again, saw no corruption.'--ACTS xiii. 36, 37. I take these words as a motto rather than as a text. You will have anticipated the use which I purpose to make of them in connection with the Luther Commemoration. They set before us, in clear sharp contrast, the distinction between the limited, transient work of the servants and the unbounded, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Postscript. Meaning Op the Word Regeneration.
To what I have said in the conclusion of the first discourse concerning the proper import of the word Regeneration, I beg leave to add the following remarks for the farther satisfaction of some worthy persons, who think it may be convenient to state the matter a little more particularly. I ACKNOWLEDGE that many learned and pious divines have taught and contended, that Regeneration does, in the strictest propriety of speech, signify Baptism--so that no unbaptized person, how well disposed soever, …
Philip Doddridge—Practical Discourses on Regeneration

Salvation.
Salvation is the song that was to be sung by the redeemed in that day. "Behold now is the day." Our salvation has come. "Glory to God in the highest, and on earth, peace, good will toward men." Salvation means deliverance. A prophecy concerning the Christ--our salvation--says: "He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61:1. Christ our Savior came to deliver us from the prison-house of sin. In the …
Charles Ebert Orr—The Gospel Day

For He Himself Also, with an Eye to the Like Necessities of Saints...
16. For he himself also, with an eye to the like necessities of saints, who, although they obey his precepts, "that with silence they work and eat their own bread," may yet from many causes stand in need of somewhat by way of supplement to the like sustenance, therefore, after he had thus said, teaching and premonishing, "Now them which are such we command and beseech in our Lord Jesus Christ, that with silence they work and eat their own bread;" [2521] yet, lest they which had whereof they might …
St. Augustine—Of the Work of Monks.

Whether Grace and virtues are Bestowed on Man by Baptism?
Objection 1: It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above ([4464]Q[62], A[1], ad 1), the sacraments of the New Law "effect what they signify." But the baptismal cleansing signifies the cleansing of the soul from guilt, and not the fashioning of the soul with grace and virtues. Therefore it seems that grace and virtues are not bestowed on man by Baptism. Objection 2: Further, one does not need to receive what one has already acquired. But some approach …
Saint Thomas Aquinas—Summa Theologica

Whether Faith is Required of Necessity in the Minister of a Sacrament?
Objection 1: It seems that faith is required of necessity in the minister of a sacrament. For, as stated above [4401](A[8]), the intention of the minister is necessary for the validity of a sacrament. But "faith directs in intention" as Augustine says against Julian (In Psalm xxxi, cf. Contra Julian iv). Therefore, if the minister is without the true faith, the sacrament is invalid. Objection 2: Further, if a minister of the Church has not the true faith, it seems that he is a heretic. But heretics, …
Saint Thomas Aquinas—Summa Theologica

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