Summa Theologica Part IV (Tertia Pars) Part 105

Reply Obj. 3: If a spiritual thing exist perfectly in something, it contains it and is not contained by it. But, in a sacrament, grace has a pa.s.sing and incomplete mode of being: and consequently it is not unfitting to say that the sacraments contain grace.

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FOURTH ARTICLE [III, Q. 62, Art. 4]

Whether There Be in the Sacraments a Power of Causing Grace?

Objection 1: It seems that there is not in the sacraments a power of causing grace. For the power of causing grace is a spiritual power.

But a spiritual power cannot be in a body; neither as proper to it, because power flows from a thing's essence and consequently cannot transcend it; nor as derived from something else, because that which is received into anything follows the mode of the recipient.

Therefore in the sacraments there is no power of causing grace.

Obj. 2: Further, whatever exists is reducible to some kind of being and some degree of good. But there is no a.s.signable kind of being to which such a power can belong; as anyone may see by running through them all. Nor is it reducible to some degree of good; for neither is it one of the goods of least account, since sacraments are necessary for salvation: nor is it an intermediate good, such as are the powers of the soul, which are natural powers; nor is it one of the greater goods, for it is neither grace nor a virtue of the mind. Therefore it seems that in the sacraments there is no power of causing grace.

Obj. 3: Further, if there be such a power in the sacraments, its presence there must be due to nothing less than a creative act of G.o.d. But it seems unbecoming that so excellent a being created by G.o.d should cease to exist as soon as the sacrament is complete. Therefore it seems that in the sacraments there is no power for causing grace.

Obj. 4: Further, the same thing cannot be in several. But several things concur in the completion of a sacrament, namely, words and things: while in one sacrament there can be but one power. Therefore it seems that there is no power of causing grace in the sacraments.

_On the contrary,_ Augustine says (Tract. lx.x.x in Joan.): "Whence hath water so great power, that it touches the body and cleanses the heart?" And Bede says that "Our Lord conferred a power of regeneration on the waters by the contact of His most pure body."

_I answer that,_ Those who hold that the sacraments do not cause grace save by a certain coincidence, deny the sacraments any power that is itself productive of the sacramental effect, and hold that the Divine power a.s.sists the sacraments and produces their effect.

But if we hold that a sacrament is an instrumental cause of grace, we must needs allow that there is in the sacraments a certain instrumental power of bringing about the sacramental effects. Now such power is proportionate to the instrument: and consequently it stands in comparison to the complete and perfect power of anything, as the instrument to the princ.i.p.al agent. For an instrument, as stated above (A. 1), does not work save as moved by the princ.i.p.al agent, which works of itself. And therefore the power of the princ.i.p.al agent exists in nature completely and perfectly: whereas the instrumental power has a being that pa.s.ses from one thing into another, and is incomplete; just as motion is an imperfect act pa.s.sing from agent to patient.

Reply Obj. 1: A spiritual power cannot be in a corporeal subject, after the manner of a permanent and complete power, as the argument proves. But there is nothing to hinder an instrumental spiritual power from being in a body; in so far as a body can be moved by a particular spiritual substance so as to produce a particular spiritual effect; thus in the very voice which is perceived by the senses there is a certain spiritual power, inasmuch as it proceeds from a mental concept, of arousing the mind of the hearer. It is in this way that a spiritual power is in the sacraments, inasmuch as they are ordained by G.o.d unto the production of a spiritual effect.

Reply Obj. 2: Just as motion, through being an imperfect act, is not properly in a genus, but is reducible to a genus of perfect act, for instance, alteration to the genus of quality: so, instrumental power, properly speaking, is not in any genus, but is reducible to a genus and species of perfect act.

Reply Obj. 3: Just as an instrumental power accrues to an instrument through its being moved by the princ.i.p.al agent, so does a sacrament receive spiritual power from Christ's blessing and from the action of the minister in applying it to a sacramental use. Hence Augustine says in a sermon on the Epiphany (St. Maximus of Turin, Serm. xii): "Nor should you marvel, if we say that water, a corporeal substance, achieves the cleansing of the soul. It does indeed, and penetrates every secret hiding-place of the conscience. For subtle and clear as it is, the blessing of Christ makes it yet more subtle, so that it permeates into the very principles of life and searches the innermost recesses of the heart."

Reply Obj. 4: Just as the one same power of the princ.i.p.al agent is instrumentally in all the instruments that are ordained unto the production of an effect, forasmuch as they are one as being so ordained: so also the one same sacramental power is in both words and things, forasmuch as words and things combine to form one sacrament.

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FIFTH ARTICLE [III, Q. 62, Art. 5]

Whether the Sacraments of the New Law Derive Their Power from Christ's Pa.s.sion?

Objection 1: It seems that the sacraments of the New Law do not derive their power from Christ's Pa.s.sion. For the power of the sacraments is in the causing of grace which is the principle of spiritual life in the soul. But as Augustine says (Tract. xix in Joan.): "The Word, as He was in the beginning with G.o.d, quickens souls; as He was made flesh, quickens bodies." Since, therefore, Christ's Pa.s.sion pertains to the Word as made flesh, it seems that it cannot cause the power of the sacraments.

Obj. 2: Further, the power of the sacraments seems to depend on faith. for as Augustine says (Tract. lx.x.x in Joan.), the Divine Word perfects the sacrament "not because it is spoken, but because it is believed." But our faith regards not only Christ's Pa.s.sion, but also the other mysteries of His humanity, and in a yet higher measure, His G.o.dhead. Therefore it seems that the power of the sacraments is not due specially to Christ's Pa.s.sion.

Obj. 3: Further, the sacraments are ordained unto man's justification, according to 1 Cor. 6:11: "You are washed ... you are justified." Now justification is ascribed to the Resurrection, according to Rom. 4:25: "(Who) rose again for our justification."

Therefore it seems that the sacraments derive their power from Christ's Resurrection rather than from His Pa.s.sion.

_On the contrary,_ on Rom. 5:14: "After the similitude of the transgression of Adam," etc., the gloss says: "From the side of Christ asleep on the Cross flowed the sacraments which brought salvation to the Church." Consequently, it seems that the sacraments derive their power from Christ's Pa.s.sion.

_I answer that,_ As stated above (A. 1) a sacrament in causing grace works after the manner of an instrument. Now an instrument is twofold; the one, separate, as a stick, for instance; the other, united, as a hand. Moreover, the separate instrument is moved by means of the united instrument, as a stick by the hand. Now the princ.i.p.al efficient cause of grace is G.o.d Himself, in comparison with Whom Christ's humanity is as a united instrument, whereas the sacrament is as a separate instrument. Consequently, the saving power must needs be derived by the sacraments from Christ's G.o.dhead through His humanity.

Now sacramental grace seems to be ordained princ.i.p.ally to two things: namely, to take away the defects consequent on past sins, in so far as they are transitory in act, but endure in guilt; and, further, to perfect the soul in things pertaining to Divine Worship in regard to the Christian Religion. But it is manifest from what has been stated above (Q. 48, AA. 1, 2, 6; Q. 49, AA. 1, 3) that Christ delivered us from our sins princ.i.p.ally through His Pa.s.sion, not only by way of efficiency and merit, but also by way of satisfaction. Likewise by His Pa.s.sion He inaugurated the Rites of the Christian Religion by offering "Himself--an oblation and a sacrifice to G.o.d" (Eph. 5:2).

Wherefore it is manifest that the sacraments of the Church derive their power specially from Christ's Pa.s.sion, the virtue of which is in a manner united to us by our receiving the sacraments. It was in sign of this that from the side of Christ hanging on the Cross there flowed water and blood, the former of which belongs to Baptism, the latter to the Eucharist, which are the princ.i.p.al sacraments.

Reply Obj. 1: The Word, forasmuch as He was in the beginning with G.o.d, quickens souls as princ.i.p.al agent; but His flesh, and the mysteries accomplished therein, are as instrumental causes in the process of giving life to the soul: while in giving life to the body they act not only as instrumental causes, but also to a certain extent as exemplars, as we stated above (Q. 56, A. 1, ad 3).

Reply Obj. 2: Christ dwells in us "by faith" (Eph. 3:17).

Consequently, by faith Christ's power is united to us. Now the power of blotting out sin belongs in a special way to His Pa.s.sion. And therefore men are delivered from sin especially by faith in His Pa.s.sion, according to Rom. 3:25: "Whom G.o.d hath proposed to be a propitiation through faith in His Blood." Therefore the power of the sacraments which is ordained unto the remission of sins is derived princ.i.p.ally from faith in Christ's Pa.s.sion.

Reply Obj. 3: Justification is ascribed to the Resurrection by reason of the term "whither," which is newness of life through grace. But it is ascribed to the Pa.s.sion by reason of the term "whence," i.e. in regard to the forgiveness of sin.

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SIXTH ARTICLE [III, Q. 62, Art. 6]

Whether the Sacraments of the Old Law Caused Grace?

Objection 1: It seems that the sacraments of the Old Law caused grace. For, as stated above (A. 5, ad 2) the sacraments of the New Law derive their efficacy from faith in Christ's Pa.s.sion. But there was faith in Christ's Pa.s.sion under the Old Law, as well as under the New, since we have "the same spirit of faith" (2 Cor. 4:13).

Therefore just as the sacraments of the New Law confer grace, so did the sacraments of the Old Law.

Obj. 2: Further, there is no sanctification save by grace. But men were sanctified by the sacraments of the Old Law: for it is written (Lev. 8:31): "And when he," i.e. Moses, "had sanctified them," i.e.

Aaron and his sons, "in their vestments," etc. Therefore it seems that the sacraments of the Old Law conferred grace.

Obj. 3: Further, Bede says in a homily on the Circ.u.mcision: "Under the Law circ.u.mcision provided the same health-giving balm against the wound of original sin, as baptism in the time of revealed grace." But Baptism confers grace now. Therefore circ.u.mcision conferred grace; and in like manner, the other sacraments of the Law; for just as Baptism is the door of the sacraments of the New Law, so was circ.u.mcision the door of the sacraments of the Old Law: hence the Apostle says (Gal. 5:3): "I testify to every man circ.u.mcising himself, that he is a debtor to the whole law."

_On the contrary,_ It is written (Gal. 4:9): "Turn you again to the weak and needy elements?" i.e. "to the Law," says the gloss, "which is called weak, because it does not justify perfectly." But grace justifies perfectly. Therefore the sacraments of the old Law did not confer grace.

_I answer that,_ It cannot be said that the sacraments of the Old Law conferred sanctifying grace of themselves, i.e. by their own power: since thus Christ's Pa.s.sion would not have been necessary, according to Gal. 2:21: "If justice be by the Law, then Christ died in vain."

But neither can it be said that they derived the power of conferring sanctifying grace from Christ's Pa.s.sion. For as it was stated above (A. 5), the power of Christ's Pa.s.sion is united to us by faith and the sacraments, but in different ways; because the link that comes from faith is produced by an act of the soul; whereas the link that comes from the sacraments, is produced by making use of exterior things. Now nothing hinders that which is subsequent in point of time, from causing movement, even before it exists in reality, in so far as it pre-exists in an act of the soul: thus the end, which is subsequent in point of time, moves the agent in so far as it is apprehended and desired by him. On the other hand, what does not yet actually exist, does not cause movement if we consider the use of exterior things. Consequently, the efficient cause cannot in point of time come into existence after causing movement, as does the final cause. It is therefore clear that the sacraments of the New Law do reasonably derive the power of justification from Christ's Pa.s.sion, which is the cause of man's righteousness; whereas the sacraments of the Old Law did not.

Nevertheless the Fathers of old were justified by faith in Christ's Pa.s.sion, just as we are. And the sacraments of the old Law were a kind of protestation of that faith, inasmuch as they signified Christ's Pa.s.sion and its effects. It is therefore manifest that the sacraments of the Old Law were not endowed with any power by which they conduced to the bestowal of justifying grace: and they merely signified faith by which men were justified.

Reply Obj. 1: The Fathers of old had faith in the future Pa.s.sion of Christ, which, inasmuch as it was apprehended by the mind, was able to justify them. But we have faith in the past Pa.s.sion of Christ, which is able to justify, also by the real use of sacramental things as stated above.

Reply Obj. 2: That sanctification was but a figure: for they were said to be sanctified forasmuch as they gave themselves up to the Divine worship according to the rite of the Old Law, which was wholly ordained to the foreshadowing of Christ's Pa.s.sion.

Reply Obj. 3: There have been many opinions about Circ.u.mcision. For, according to some, Circ.u.mcision conferred no grace, but only remitted sin. But this is impossible; because man is not justified from sin save by grace, according to Rom. 3:24: "Being justified freely by His grace."

Wherefore others said that by Circ.u.mcision grace is conferred, as to the privative effects of sin, but not as to its positive effects. But this also appears to be false, because by Circ.u.mcision, children received the faculty of obtaining glory, which is the ultimate positive effect of grace. Moreover, as regards the order of the formal cause, positive effects are naturally prior to privative effects, though according to the order of the material cause, the reverse is the case: for a form does not exclude privation save by informing the subject.

Hence others say that Circ.u.mcision conferred grace also as regards a certain positive effect, i.e. by making man worthy of eternal life, but not so as to repress concupiscence which makes man p.r.o.ne to sin.

And so at one time it seemed to me. But if the matter be considered carefully, this too appears to be untrue; because the very least grace is sufficient to resist any degree of concupiscence, and to merit eternal life.

And therefore it seems better to say that Circ.u.mcision was a sign of justifying faith: wherefore the Apostle says (Rom. 4:11) that Abraham "received the sign of Circ.u.mcision, a seal of the justice of faith."

Consequently grace was conferred in Circ.u.mcision in so far as it was a sign of Christ's future Pa.s.sion, as will be made clear further on (Q. 70, A. 4).

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QUESTION 63

OF THE OTHER EFFECT OF THE SACRAMENTS, WHICH IS A CHARACTER (In Six Articles)

We have now to consider the other effect of the sacraments, which is a character: and concerning this there are six points of inquiry:

(1) Whether by the sacraments a character is produced in the soul?