Summa Theologica Part IV (Tertia Pars) Part 104

_On the contrary,_ Augustine says (Contra Faust. xix) that the sacraments of the Old Law "were abolished because they were fulfilled; and others were inst.i.tuted, fewer in number, but more efficacious, more profitable, and of easier accomplishment."

_I answer that,_ As the ancient Fathers were saved through faith in Christ's future coming, so are we saved through faith in Christ's past birth and Pa.s.sion. Now the sacraments are signs in protestation of the faith whereby man is justified; and signs should vary according as they signify the future, the past, or the present; for as Augustine says (Contra Faust. xix), "the same thing is variously p.r.o.nounced as to be done and as having been done: for instance the word _pa.s.surus_ (going to suffer) differs from _pa.s.sus_ (having suffered)." Therefore the sacraments of the New Law, that signify Christ in relation to the past, must needs differ from those of the Old Law, that foreshadowed the future.

Reply Obj. 1: As Dionysius says (Eccl. Hier. v), the state of the New Law. is between the state of the Old Law, whose figures are fulfilled in the New, and the state of glory, in which all truth will be openly and perfectly revealed. Wherefore then there will be no sacraments.

But now, so long as we know "through a gla.s.s in a dark manner," (1 Cor. 13:12) we need sensible signs in order to reach spiritual things: and this is the province of the sacraments.

Reply Obj. 2: The Apostle calls the sacraments of the Old Law "weak and needy elements" (Gal. 4:9) because they neither contained nor caused grace. Hence the Apostle says that those who used these sacraments served G.o.d "under the elements of this world": for the very reason that these sacraments were nothing else than the elements of this world. But our sacraments both contain and cause grace: consequently the comparison does not hold.

Reply Obj. 3: Just as the head of the house is not proved to have a changeable mind, through issuing various commands to his household at various seasons, ordering things differently in winter and summer; so it does not follow that there is any change in G.o.d, because He inst.i.tuted sacraments of one kind after Christ's coming, and of another kind at the time of the Law. Because the latter were suitable as foreshadowing grace; the former as signifying the presence of grace.

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QUESTION 62

OF THE SACRAMENTS' PRINc.i.p.aL EFFECT, WHICH IS GRACE (In Six Articles)

We have now to consider the effect of the sacraments. First of their princ.i.p.al effect, which is grace; secondly, of their secondary effect, which is a character. Concerning the first there are six points of inquiry:

(1) Whether the sacraments of the New Law are the cause of grace?

(2) Whether sacramental grace confers anything in addition to the grace of the virtues and gifts?

(3) Whether the sacraments contain grace?

(4) Whether there is any power in them for the causing of grace?

(5) Whether the sacraments derive this power from Christ's Pa.s.sion?

(6) Whether the sacraments of the Old Law caused grace?

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FIRST ARTICLE [III, Q. 62, Art. 1]

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.

Obj. 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. Therefore the sacraments cannot cause grace.

Obj. 3: Further, what is proper to G.o.d should not be ascribed to a creature. But it is proper to G.o.d to cause grace, according to Ps.

83:12: "The Lord will give grace and glory." Since, therefore, the sacraments consist in certain words and created things, it seems that they cannot cause grace.

_On the contrary,_ Augustine says (Tract. lx.x.x in Joan.) that the baptismal water "touches the body and cleanses the heart." But the heart is not cleansed save through grace. Therefore it causes grace: and for like reason so do the other sacraments of the Church.

_I answer that,_ We must needs say that in some way the sacraments of the New Law cause grace. For it is evident that through the sacraments of the New Law man is incorporated with Christ: thus the Apostle says of Baptism (Gal. 3:27): "As many of you as have been baptized in Christ have put on Christ." And man is made a member of Christ through grace alone.

Some, however, say that they are the cause of grace not by their own operation, but in so far as G.o.d causes grace in the soul when the sacraments are employed. And they give as an example a man who on presenting a leaden coin, receives, by the king's command, a hundred pounds: not as though the leaden coin, by any operation of its own, caused him to be given that sum of money; this being the effect of the mere will of the king. Hence Bernard says in a sermon on the Lord's Supper: "Just as a canon is invested by means of a book, an abbot by means of a crozier, a bishop by means of a ring, so by the various sacraments various kinds of grace are conferred." But if we examine the question properly, we shall see that according to the above mode the sacraments are mere signs. For the leaden coin is nothing but a sign of the king's command that this man should receive money. In like manner the book is a sign of the conferring of a canonry. Hence, according to this opinion the sacraments of the New Law would be mere signs of grace; whereas we have it on the authority of many saints that the sacraments of the New Law not only signify, but also cause grace.

We must therefore say otherwise, that an efficient cause is twofold, princ.i.p.al and instrumental. The princ.i.p.al cause works by the power of its form, to which form the effect is likened; just as fire by its own heat makes something hot. In this way none but G.o.d can cause grace: since grace is nothing else than a partic.i.p.ated likeness of the Divine Nature, according to 2 Pet. 1:4: "He hath given us most great and precious promises; that we may be [Vulg.: 'you may be made'] partakers of the Divine Nature." But the instrumental cause works not by the power of its form, but only by the motion whereby it is moved by the princ.i.p.al agent: so that the effect is not likened to the instrument but to the princ.i.p.al agent: for instance, the couch is not like the axe, but like the art which is in the craftsman's mind.

And it is thus that the sacraments of the New Law cause grace: for they are inst.i.tuted by G.o.d to be employed for the purpose of conferring grace. Hence Augustine says (Contra Faust. xix): "All these things," viz. pertaining to the sacraments, "are done and pa.s.s away, but the power," viz. of G.o.d, "which works by them, remains ever." Now that is, properly speaking, an instrument by which someone works: wherefore it is written (t.i.tus 3:5): "He saved us by the laver of regeneration."

Reply Obj. 1: The princ.i.p.al cause cannot properly be called a sign of its effect, even though the latter be hidden and the cause itself sensible and manifest. But an instrumental cause, if manifest, can be called a sign of a hidden effect, for this reason, that it is not merely a cause but also in a measure an effect in so far as it is moved by the princ.i.p.al agent. And in this sense the sacraments of the New Law are both cause and signs. Hence, too, is it that, to use the common expression, "they effect what they signify." From this it is clear that they perfectly fulfil the conditions of a sacrament; being ordained to something sacred, not only as a sign, but also as a cause.

Reply Obj. 2: An instrument has a twofold action; one is instrumental, in respect of which it works not by its own power but by the power of the princ.i.p.al agent: the other is its proper action, which belongs to it in respect of its proper form: thus it belongs to an axe to cut asunder by reason of its sharpness, but to make a couch, in so far as it is the instrument of an art. But it does not accomplish the instrumental action save by exercising its proper action: for it is by cutting that it makes a couch. In like manner the corporeal sacraments by their operation, which they exercise on the body that they touch, accomplish through the Divine inst.i.tution an instrumental operation on the soul; for example, the water of baptism, in respect of its proper power, cleanses the body, and thereby, inasmuch as it is the instrument of the Divine power, cleanses the soul: since from soul and body one thing is made. And thus it is that Augustine says (Gen. ad lit. xii) that it "touches the body and cleanses the heart."

Reply Obj. 3: This argument considers that which causes grace as princ.i.p.al agent; for this belongs to G.o.d alone, as stated above.

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SECOND ARTICLE [III, Q. 62, Art. 2]

Whether Sacramental Grace Confers Anything in Addition to the Grace of the Virtues and Gifts?

Objection 1: It seems that sacramental grace confers nothing in addition to the grace of the virtues and gifts. For the grace of the virtues and gifts perfects the soul sufficiently, both in its essence and in its powers; as is clear from what was said in the Second Part (I-II, Q. 110, AA. 3, 4). But grace is ordained to the perfecting of the soul. Therefore sacramental grace cannot confer anything in addition to the grace of the virtues and gifts.

Obj. 2: Further, the soul's defects are caused by sin. But all sins are sufficiently removed by the grace of the virtues and gifts: because there is no sin that is not contrary to some virtue. Since, therefore, sacramental grace is ordained to the removal of the soul's defects, it cannot confer anything in addition to the grace of the virtues and gifts.

Obj. 3: Further, every addition or subtraction of form varies the species (Metaph. viii). If, therefore, sacramental grace confers anything in addition to the grace of the virtues and gifts, it follows that it is called grace equivocally: and so we are none the wiser when it is said that the sacraments cause grace.

_On the contrary,_ If sacramental grace confers nothing in addition to the grace of the virtues and gifts, it is useless to confer the sacraments on those who have the virtues and gifts. But there is nothing useless in G.o.d's works. Therefore it seems that sacramental grace confers something in addition to the grace of the virtues and gifts.

_I answer that,_ As stated in the Second Part (I-II, Q. 110, AA. 3, 4), grace, considered in itself, perfects the essence of the soul, in so far as it is a certain partic.i.p.ated likeness of the Divine Nature.

And just as the soul's powers flow from its essence, so from grace there flow certain perfections into the powers of the soul, which are called virtues and gifts, whereby the powers are perfected in reference to their actions. Now the sacraments are ordained unto certain special effects which are necessary in the Christian life: thus Baptism is ordained unto a certain spiritual regeneration, by which man dies to vice and becomes a member of Christ: which effect is something special in addition to the actions of the soul's powers: and the same holds true of the other sacraments. Consequently just as the virtues and gifts confer, in addition to grace commonly so called, a certain special perfection ordained to the powers' proper actions, so does sacramental grace confer, over and above grace commonly so called, and in addition to the virtues and gifts, a certain Divine a.s.sistance in obtaining the end of the sacrament. It is thus that sacramental grace confers something in addition to the grace of the virtues and gifts.

Reply Obj. 1: The grace of the virtues and gifts perfects the essence and powers of the soul sufficiently as regards ordinary conduct: but as regards certain special effects which are necessary in a Christian life, sacramental grace is needed.

Reply Obj. 2: Vices and sins are sufficiently removed by virtues and gifts, as to present and future time, in so far as they prevent man from sinning. But in regard to past sins, the acts of which are transitory whereas their guilt remains, man is provided with a special remedy in the sacraments.

Reply Obj. 3: Sacramental grace is compared to grace commonly so called, as species to genus. Wherefore just as it is not equivocal to use the term "animal" in its generic sense, and as applied to a man, so neither is it equivocal to speak of grace commonly so called and of sacramental grace.

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THIRD ARTICLE [III, Q. 62, Art. 3]

Whether the Sacraments of the New Law Contain Grace?

Objection 1: It seems that the sacraments of the New Law do not contain grace. For it seems that what is contained is in the container. But grace is not in the sacraments; neither as in a subject, because the subject of grace is not a body but a spirit; nor as in a vessel, for according to _Phys._ iv, "a vessel is a movable place," and an accident cannot be in a place. Therefore it seems that the sacraments of the New Law do not contain grace.

Obj. 2: Further, sacraments are inst.i.tuted as means whereby men may obtain grace. But since grace is an accident it cannot pa.s.s from one subject to another. Therefore it would be of no account if grace were in the sacraments.

Obj. 3: Further, a spiritual thing is not contained by a corporeal, even if it be therein; for the soul is not contained by the body; rather does it contain the body. Since, therefore, grace is something spiritual, it seems that it cannot be contained in a corporeal sacrament.

_On the contrary,_ Hugh of S. Victor says (De Sacram. i) that "a sacrament, through its being sanctified, contains an invisible grace."

_I answer that,_ A thing is said to be in another in various ways; in two of which grace is said to be in the sacraments. First, as in its sign; for a sacrament is a sign of grace. Secondly, as in its cause; for, as stated above (A. 1) a sacrament of the New Law is an instrumental cause of grace. Wherefore grace is in a sacrament of the New Law, not as to its specific likeness, as an effect in its univocal cause; nor as to some proper and permanent form proportioned to such an effect, as effects in non-univocal causes, for instance, as things generated are in the sun; but as to a certain instrumental power transient and incomplete in its natural being, as will be explained later on (A. 4).

Reply Obj. 1: Grace is said to be in a sacrament not as in its subject; nor as in a vessel considered as a place, but understood as the instrument of some work to be done, according to Ezech. 9:1: "Everyone hath a destroying vessel [Douay: 'weapon'] in his hand."

Reply Obj. 2: Although an accident does not pa.s.s from one subject to another, nevertheless in a fas.h.i.+on it does pa.s.s from its cause into its subject through the instrument; not so that it be in each of these in the same way, but in each according to its respective nature.