Christians as two saving remedies, one, in case of spiritual infirmities, and the other, in case of bodily and, at the same time, spiritual ailments. But there are two more sacraments, established by God, which, even though they are not predetermined and necessary for all men and though they are not necessary directly for each of the members of the church, are necessary for the purposes of the church in general, for its existence and flourishing condition. Those are: (a) the sacrament of marriage, which communicates to certain persons grace for the natural procreation of children, the future members of the church, and (b) the sacrament of priesthood, which communicates to special persons the grace for the supernatural procreation of the children of the church and for their education for the eternal life.” (pp. 475 and 476.)
But, according to its definition, a sacrament is a holy action which under a visible form communicates to the soul of the believer the invisible grace of God. But the procreation of children is not an invisible grace. Besides, in defining a sacrament, it was said: “For the performance of a sacrament three things are needed: a proper substance, such as water is in baptism, bread and wine in the eucharist, oil, and other substances according to the sacrament.” (p. 314.)
Here no substance is needed. Marriage apparently does not fit in with the definition of a sacrament, and in general differs from all the other sacraments by this essential feature, that in all the other sacraments (including priesthood) by sacrament are understood external actions, which are performed over something which is supposed to take place, which is not connected with anything real, and which is entirely useless, whereas here by sacrament are meant certain external actions, which are performed over something real, and one of the most important acts in human life. The Theology says:
“Marriage may be considered from two sides: as a law
