Summa Theologica

Reply to Objection 3. Names are given to things considered in reference to their end and state of completeness. Now a disposition is not an end, whereas perfection is. Consequently things that signify disposition to holiness are not called sacraments, and with regard to these the objection is verified: only those are called sacraments which signify the perfection of holiness in man.

Thomas Aquinas. Summa theological, III, q.60, in First Complete American Edition in Three Volumes. Vol. 2. Trans. Fathers of the English Dominican Province. (New York,NY: Benziger, 1947), #’s.


In the process of distinguishing sacraments he kind of accidentally defines sacramentals without addressing them directly, and guess what, the distinction is made upon that which disposes and that which perfects and actualizes. This fits in great with what I've been thinking is the primary significance of sacramentals and thus blessings, that by them we may really be disposed, by an operation of grace which disposes, in other words, actual grace.

Van Slyke

Hence blessing or consecrating a thing in general or
water in particular entailed breaking Satan’s influence
over it, so that it could no longer serve as an instrument
of his hate.54 Then, by the power of Christ entrusted
to the Church, the thing blessed could be used as an
efficacious instrument for good – assuming the proper
disposition of the person who benefits from the use of
the item.

- Daniel G. Van Slyke, "The Order for Blessing Water: Past and Present," Antiphon 8, no.2 (2003), 18.

Van Slyke

One scholar of holy water, writing before Vatican
II, expressed quite a different view of the state of
creation in the following passage: “By the fall of our
first parents, the spirit of evil obtained influence not
only over man, but also over inanimate nature, whence
he is called in Scripture ‘the prince of this world’” (Jn
12:31, 14:30, 16:11). For this reason, when the Church
exorcizes some thing, “the curse put upon it is removed,
and Satan’s power over it either destroyed entirely, or
at least diminished.”

- Daniel G. Van Slyke, "The Order for Blessing Water: Past and Present," Antiphon 8, no.2 (2003), 18.

Van Slyke

(the notion) the “liturgy of the world”
could shed light on the general consensus articulated
by many theologians writing on blessings in the post-
Conciliar period: God’s creatures are blessed from their
creation; liturgical blessings are opportunities to praise
and thank God for this, and, from the pastoral
perspective, to edify those present by recalling it.

- Daniel G. Van Slyke, "The Order for Blessing Water: Past and Present," Antiphon 8, no.2 (2003), 18.

Van Slyke

What theological shifts, it may be asked, led to the new understanding that entailed the wholesale rewriting of the Ritual’s blessings? David Stosur reasons that, in the absence of sustained attention given to blessings in and of themselves, “a contemporary theology of blessings . . . must simply be extrapolated from approaches that theologians since Vatican II have taken to the sacraments and to the liturgy in general.”48 He proceeds to do this, appealing particularly to reflections on the liturgy by Otto Semmelroth, Edward Schillebeeckx, and Karl Rahner.

- Daniel G. Van Slyke, "The Order for Blessing Water: Past and Present," Antiphon 8, no.2 (2003), 18.

Dr.Van Slyke's analysis of the theological shift after the council helps me to understand which aspects of the classical theology of blessing are important.

Shetler

Churches and sacred objects can of course be re-consecrated, but only if they lose their blessing by profanation, which does not indicate that the effects of their consecrations were only fallibly produced but rather that through some subsequent effect they were afterwards lost.
The Spanish Jesuits describe the efficacy of sacramentals as follows:
The efficacy of these sacramentals is not ex opere operato, but neither is it ex opere operantis, as if their efficacy were such as the good works of the faithful have. The efficacy of the sacramentals is derived from the fact that they are the petitions of the Church, which, since they are most acceptable to God, are efficacious in a special way; but they do not have their effect infallibly. Therefore the efficacy of the sacramentals is quasi ex opere operato, or ex opere operantis Ecclesiae.

- Joseph Shetler, “Some Contemporary Questions on Sacramentals Considered according to the Scholastic Theology of Their Mode of Efficacy.” (STL Thesis,Angelicum,2007), 18.

Shetler

This quasi-certainty is founded on the Church’s sanctity, which St. Paul calls “holy and immaculate, without stain or wrinkle or anything of that sort.” The Bride of Christ must indeed possess a particularly effective intercessory power deserving of a middle cate-gory between the perfect merits of Christ and the imperfect merits of men.

- Joseph Shetler, “Some Contemporary Questions on Sacramentals Considered according to the Scholastic Theology of Their Mode of Efficacy.” (STL Thesis, Angelicum, 2007), 16.

Shetler

This distinction has at heart the distinction of the operans in each case; that is, the sacraments are understood by theologians to have an objective efficacy independent of the human minister’s merits because the true operans/operator of the sacraments is Christ Himself, who is perfect.

- Joseph Shetler, “Some Contemporary Questions on Sacramentals Considered according to the Scholastic Theology of Their Mode of Efficacy.” (STL Thesis, Angelicum, 2007), 15.

Shetler

Finally, the Church uses the sacramentals also to gain temporal favors, as the rituals contain many blessings for objects used in everyday life, such as those of fields and livestock. This is easily explained, “since the efficacy of sacramentals arises from the power of collective prayer, the effect expected from their use must follow the usual norm applicable to petitions to God, namely, that what it is legitimate to desire, it is legitimate to ask.”

- Joseph Shetler, “Some Contemporary Questions on Sacramentals Considered according to the Scholastic Theology of Their Mode of Efficacy.” (STL Thesis, Angelicum, 2007), 14.

The importance of this paper is that it helps me to understand the Spanish jesuits distinction about the mode of efficacy of sacramentals as somewhere between ex opere operato and ex opere operantis.

Rivard

Blessing manifests itself primarily as the power of fertility, both within the family and in the practice of farming, and as such represents a sharing in the life of God and the power to pass on that life by virtue of the blessing of creation.

- Derek A. Rivard, Blessing the World: Ritual and Lay Piety in Medieval Religion. (Washington, D.C: Catholic University Press, 2009), 27.

This definition of blessing comes from the historical-critical viewpoint. From a theological point of view the historical-critical is limited because it doesn't regard the Church as it is, instituted by Christ as the means for salvation of all mankind. Rather it views the Church as a historical accident... (that's strong but that's what this kidn of definition ignores is the spiritual authority of the Church.)

Rivard

The origins of Christian blessing are to be found in the scriptural tradtiions of the ancient Isrealites. THe theology of the Old Testament does not primarily emphasize blessing and God's rolt in it, focusing its attention rather on God as one who saves, a God of deliverance.

-Derek A. Rivard, Blessing the World: Ritual and Lay Piety in Medieval Religion. (Washington, D.C: Catholic University Press, 2009), 25.

Rivard's presentation on blessings represents a contemporary view of blessing which heavily emphasizes the historical understanding of blessings which is heavily dependant upon the scholarship of Westermann, whom Rivard cites here.

Pohle-Pruess

The fruits or effects of the sacramentals may be similarly divided into three categories. Consecration results in the eefecive withdrawal from profane use the person or thing upon whichit is betstowed, and its dedication to the purpose of divine worship. Benediction....(having four distinct effects) and ... Lastly, material benefits.

-Joseph Pohle and Arthur Pruess, The Sacraments: A Dogmatic Treatise. Vol.1. (St.Louis:B. Herder Book, 1945), 119.

The order that these distinctions are made is significant because it gives another schema by which all of the separate issues concerning sacramentals/blessings which need to be addressed in order to explain the analogy.

Pohle-Pruess

(the intercession of the Church as the mode of efficacy is evident)...because the Church in her rites makes use, not of affirmative, but of deprecatory expression, which shows that she looks to the divine mercy for the effect.

- Joseph Pohle and Arthur Pruess, The Sacraments: A Dogmatic Treatise. Vol.1. (St.Louis:B. Herder Book, 1945), 118.

This aspect of the efficacy discussion needs to be addressed: the distinction between appealing to God's justice and God's mercy. Where in a sense, because the sacraments are instituted by Christ and we are instructed to use them for our salvation, they are part of the divine mandate, where God gives us a supernatural means for the supernatural end to which he has called us, and to not provide a means for something he is asking us to accomplish would be unjust and cruel. (I'm not articulating this well, lots more to say on this subject)

Is this true with the temporal effect AND spiritual effects? Good question.

Pohle-Pruess

The use of sacramentals remains optional, while to receive certain sacraments is of strict obligation....Educated Catholics may not relish all the sacramentals, but they know that the Church, as a kindly mother, supplies all reasonable needs and demands of her children, even those of the weak and the simple.

Joseph Pohle and Arthur Pruess, The Sacraments: A Dogmatic Treatise. Vol.1.(St.Louis:B. Herder Book, 1945), 116.

This is interesting because it comes after a comment about forbidding superstitious or contempt for the sacramentals. Reading between the lines here, there's a sense that use of sacramentals strictly speaking, is limited to those who are uneducated, and simple. Even in this, a defense of their operation. Never the less, the mother image is a nice one. And I think the fittingness of the use of sacramentals is notable.

Pohle-Pruess

There are two kinds of sacramentals: 1. Such as accompany the administration of the Sacraments...and 2. such as may be used independently of the Sacraments and ha ve quasi matter and form of their own....The former are called sacramental ceremonies, the latter sacramentals in the strict sense of the term.

- Joseph Pohle and Arthur Pruess, The Sacraments: A Dogmatic Treatise. Vol.1. (St.Louis:B. Herder Book, 1945), 111.

This is an example of an expanded moral theology manual. This book on the sacraments has a great section on the sacramentals.

This distinction is not made as clearly elsewhere and helps me to clear up my earlier thought about sacramentals being implied at Trent under "ceremonies and rites", which Paschang denies btw.

Paschang

Those Sacramentals that consist in constitutive consecrations or blessing produce their effect infallibly, provided no obex stands in the way. THey permanently and infallibly dedicate a person or thing to ALmight God and to the Divine Cult.

John L. Paschang, Sacramentals According to the Code of Canon Law. (Washington, D.C.: Catholic University of America, 1925), 34.

Citing various moral theology manuals, Paschang gives a rationale for the infallibility of different types of sacramentals.

Paschang

Granting that the Sacramentals operate ex opere operantis ecclesiae, it would still be unreasonable to assume that the disposition of the subject plays no part in the accomplishment of the effect. In order to realize the effect o f the Sacramentals the subject must be proper(ly) disposes, and remove ever "obex". The more favorable the disposition of the subject, the greater will the effect of the Sacramental be.

- John L. Paschang, Sacramentals According to the Code of Canon Law. (Washington,D.C.: Catholic University of America, 1925),33.

In the third secion on difference ratione modi operandi, Paschang points out that disposition plays a part in the reception of sacramentals.

Paschang

The effects of the Sacramentals as a whole would therefore, depend upon the intention of the Church, that is to say, the intention which the Church had in instituting or receiving them...

John L. Paschang, Sacramentals According to the Code of Canon Law. (Washington, D.C.: Catholic University of America, 1925), 31.

Paschang has the same basic division of effects as Aertnys, and after listing them concludes above. He goes on to say that like the sacraments, the effects of the sacramnetals are dependant upon the will or the intention of the institutor, in this case the Church.

Paschang

That the power of constituting Sacramentals, which the Church claims in canon 1145 is reasonable and legitimate, is a matter that can hardly be called into question. It is a power which Christ conferred upon her in the plainest terms. He gave the Apostles and the Church the power over unclean spirits:"heal the sick, raise the dead, cleanse the lepers, cast out devils, freely have you received, frely give."

- John L. Paschang, Sacramentals According to the Code of Canon Law. (Washington,D.C.: Catholic University of America, 1925), 19.

Paschang gives great reference to scripture to ground his presentation of the theology of sacramentals.

He also makes a reference to Pohle-Pruess which is good (The Sacraments p.115-116) where they give an excellent image of the Church providing for the good of her children.

Paschang

God alone can attach a spiritual effect to a sensible sign, and every spiritual effect must, after all, come from Him...Nor is it lawful for us to hold that, by virtue of this canon all the Sacramenals were officially instituted by the Holy See

John L. Paschang, Sacramentals According to the Code of Canon Law. (Washington, D.C.: Catholic University of America, 1925), 21.

Paschang is analyzing the mode of efficacy of the sacramentals and the significance 1917 Code Canon 1145 which protects the Church's right to establish and abolish sacramentals. He reminds us that God is the efficient cause of the spiritual effects of the sacramentals, and that while the Church has authority, she is not their creator but their steward.

Paschang

A division somewhat more to the point might be made: 1.Ratione Institutoris; 2. Ratione Objecti; 3.Ratione Ministri; 4.Ratione Formae; (5. Repeatability).

- John L. Paschang, Sacramentals According to the Code of Canon Law. (Washington, D.C.: Catholic University of America, 1925), 10.

Though I don't include all the information in each heading, this division is very useful because, while many authors of entries on sacramentals in moral theology manuals use a division, it is not always explicit nor as thorough. Paschang's overview of the subject, while focused on Canonical import, gives a "wholistic" view of canon law, that there is actually a theological consequence, a science is employed when forming the laws.

Also this is from before SC and the new code (whose commentators cite SC) so when trying to elaborate the meaning of the analogy, he doesn't stop at citing authority.

Aertnys - Theologia Moralis

Verumtamen Ecclesiae orationes apud Deum magnam vim habent ad impetrandum; diligit enim eam tamquam sponsam.

Never the less, the prayers of the Church have great power with God of obtaining favor, whom he loves as his spouse.

- Aertnys, Josef and Damen, C. A. Theologia Moralis: Secundum Doctrinam Sancti Alfonsi de Ligorio Doctor Ecclesiae, vol. 2. (Marietti, 1950), 35.

The special efficacy of the prayer of the Church is the basis of the power of sacramentals and therefore blessings. Here, Aertnys cites Thomas (n. 90-93 S. Thom. 3. qu. 87. a. 3.)

It will be necessary to establish the efficacy of the prayer of the church to be able to speak of the nature of blessings.

Aertnys - Theologia Moralis

Effectus. Sex sunt effectus, qui possunt Sacramentalibus atribui: 1. bonus motus gratiae; 2. remissio peccatorum venialium; 3. remissio alicuius poenae temporalis; 4. daemonis expulsio, vel cohibitio, ne noceat; 5. aliquod commodum temproale; 6. deputatio ad cultum divinum. Non omnia et singula Sacramentalia conferunt omnes illus effectus; quia non omnia ad eosdem fines sunt instituta; quod colligendum est ex singulorum institutione, et modo quo conficiuntur.

There are six effects, that may be attributed to Sacramentals. 1. Stirring of good grace; 2. remission of venial sin; 3. remission of whatever temporal punishment (due the venial sin?); 4. the expulsion of demons, without restriction or harm; 5. some temporal benefit; 6. appointment to the divine cult. (consecration to sacred use)

Not each and every Sacramental confer all these effects; because they are not each instituted for these purposes; but each (purpose) is gathered from what each is instituted for, and the mode by which it is destroyed.

- Aertnys, Josef and Damen, C. A. Theologia Moralis: Secundum Doctrinam Sancti Alfonsi de Ligorio Doctor Ecclesiae, vol. 2. (Marietti, 1950), 34.

This is a Moral Theology work in the tradition of Alphonsus which gives a nice breakdown of the "spiritual effects" obtained by sacramentals. It makes reference to distinction between effects based on for what each one is instituted for - "the church gets what she wants".

Garrigou-Lagrange

Grace here means above all sanctifying grace which makes us children and heirs of God. Actual grace is either the disposition for sanctifying grace, or the divine concurrence which makes us act supernaturally.

- Reginald Garrigou-Lagrange, Reality: A Synthesis of Thomistic Thought. (St.Louis:Herder Book, 1950), page#.


Basic distinction of actual grace: either the disposition for sanctifying grace, (which I would like to argue a blessing is for, and may be an instrumental cause of this type of grace).

Garrigou-Lagrange

Can fallen man, without the concurrence of actual grace, prepare himself for sanctifying grace? To this question the Semi-Pelagians answered Yes, saying the beginning of salvation comes from our nature and that grace comes with this initial natural movement of good will. They were condemned by the Second Council of Orange, which affirmed the necessity of actual, prevenient grace in our preparation for conversion.

- Reginald Garrigou-Lagrange, Reality: A Synthesis of Thomistic Thought. (St.Louis:Herder Book, 1950), page#.

Further insight into actual grace. I think this is interesting because I think blessings have been rejected in large part because they are seen as semi-pelagian or superstitious, but the corrective is neither Pelagian nor Lutheran. A Catholic understanding of grace, distinguished by STA help us to see that if blessings are an instrumental cause of actual grace, God's sovereignty is protected and man's duty to sanctify is fulfilled.

I've just had an epiphany. If one could elaborate the scriptural mandate to sanctify, just as once clearly can demonstrate a mandate to pray "when you pray say this: Our Father", it might give insight into the necessity of blessings in the life of grace in the soul. One immediate thought: the institution at the last supper includes the reference to our Lord "blessing" the bread and wine, and instructing his apostles to repeat the offering / blessing / Eucharist.

Garrigou-Lagrange

This explains why we must always pray. The necessity of prayer is founded on the necessity of actual grace. Except for the first grace, which is gratuitously given to us without our praying for it, since it is the very principle of prayer, it is a thoroughly established truth that prayer is the normal, efficacious, and universal means by which God wishes that we should obtain all the actual graces we need.

- Reginald Garrigou-Lagrange, The Three Ages of the Interior Life. Vol.1. (St.Louis:Herder Book, 1947), #.

Further elucidation of the concept of actual grace and its necessity in the life of grace of the soul.

Garrigou-Lagrange

It is a truth of faith defined against the Pelagians and the Semi-Pelagians,(2) that, without this grace, we can neither dispose ourselves positively to conversion, nor persevere for a notable time in good, nor above all persevere until death. Without actual grace, we cannot produce the slightest salutary act, or, with even greater reason, reach perfection.

- Reginald Garrigou-Lagrange, The Three Ages of the Interior Life. Vol.1. (St.Louis:Herder Book, 1947), #.

Further example of Garrigou-Lagrange's presentation of the necessity of actual grace.

Garrigou-Lagrange

Even in the natural order, no created agent acts or operates without the cooperation of God, first Mover of bodies and spirits. In this sense, St. Paul says in his discourse on the Areopagus: "Although He (God) be not far from every one of us; for in Him we live and move and are." (1) With even greater reason in the supernatural order, that we may produce acts of the infused virtues and of the gifts, we need a divine motion, which is called actual grace

- Reginald Garrigou-Lagrange, The Three Ages of the Interior Life. Vol.1. (St.Louis:Herder Book, 1947), #.

Garrigou-Lagrange talks about the necessity of actual grace. This is significant because in order to talk about the meaning of blessings, and "exciting pious devotion" or even a more precise "disposition", we need to know the meaning of actual grace.

Gallagher - Article on Manuals of Moral Theology

His moral theology is a particular example of the theology of grace which is the characteristic mark of Alphonsus' life and work: the love of God is abundant, close and operative. Men may be marked by sin, original and personal, but grace is not destroyed. And this grace is available to all, not just the elect and the justified.

- Raphael Gallagher, "The Manual System of Moral Theology Since the Death of Alphonsus." Irish Theological Quarterly 51, no. 1 (1985), 2.

This article on the tradition of Moral Theology Manuals following St.Alphonsus gives insight into the significance of these works.

This is significant because this appears to be the context in which the distinction between sacraments and sacramentals is explored, and in which the analogy between them is further specified.

Feingold

The term "actual grace" first came into common usage after the Council of Trent. Nevertheless, the notion goes back to the Gospel and Apostalic Tradition. It was one of the merits of St.Thomas Aquinas to distinguish clearly between actual and habitual grace (sanctifying grace).

Dr.Feingold explains/defends this assertion in his section on the distinction between sacntifying and actual grace.

I think this insight is significant because I want to make the case that the notion between the sacramental and the sacrament is not only related to this distinction between actual and sanctifying grace but like it, rooted in scripture and tradition only to be more precisely formulated later. Though there doesn't seem to be a particular person behind elaborating this distinction, this is more like, trying to see ordinary magisterium at work...

Feingold

"Actual grace is a kind of divine impulse given to us in order to help move us towards salvation. Actual grace enables us to cooperate freely with the movement of grace, so as to turn ourselves efficaciously towards God and perform acts which contribute towards our salvation."

- Lawrence Feingold, Class notes on Anthropology, Sin, and Grace. (St.Louis, MO: Kenrick-Glennon Seminary, distributed 2010) 195.


This definition of actual grace sets the stage for distinguishing between the spiritual effects of sacramentals, which "excite pious devotion", or more properly aid in obtaining the proper disposition to receive the sacraments, and the sacraments themselves by which we receive sanctifying grace.

Navarre Commentary on Canon Law

This resemblance borne by sacramentals with regards to sacraments is also indicated in the canon by the term "imitation"….The scope of that imitation is - subject to the ontological nature - indeed a broad one. As has been shown by the doctrine, they resemble eachother in that:

In this commentary on canon 1166 of the new Code of Canon Law, the author outlines five points of "imitation", namely: 1.sensible signs, 2.public means of sanctification, 3.they are intended to produce spiritual effects, 4.their confection and administration belong to the public worship of the Church hence are regulated by law, 5.their efficacy flows from the passion, death and resurrection of Christ.

Navarre Commentary on Canon Law

A definitive step in this direction was taken by Peter Lombardo (+1160) in the twelfth century and by the author of Summa Sententiarum when he applied the scholastic concept of efficient cause to that of sensible sign, and thereby completed the definition handed down by Saint Aguustine.

- Exegetical Commentary on the Code of Canon Law: Prepared Under the Responsibility of the Martín de Azpilcueta Institute, Faculty of Canon Law, University of Navarre.Vol.III/2 Chicago : Midwest Theological Forum, 2004. p.1635 This formatting is not correct.




In this article on the canons regarding sacramentals, the author (Maria del Mar Martin) refers to a work by (A. Piolanti I Sacramenti Vatican City 1959).

This connection to Peter Lombard (by way of Piolanti a 20th C theologian) is interesting because it helps me to see another of the major concepts in scientific sacramental theology applied to sacramentals.

Augustine's Commentary on Canon Law

This is not a dogma, as the Council of Trent has not defined this power directly, but only negatively determined that the rites accompanying the administration of the Sacraments may not be arbitrarily condemned, omitted, or changed.

- Charles Augustine, A Commentary on the New Code of Canon Law. Vol.3.(St.Louis:Herder Book, 1920), 559.

Augustine cites session 7, canon 13 saying that Trent's protection of the ceremonies surrounding the sacraments logically, but not positively extends to the ceremonies of the sacramentals. (my other note from Denziger says Session 22, Canon 7?)

This is significant because it bolsters my thought that the analogy between the sacraments and sacramentals is implicit at Trent.

Augustine's Commentary on Canon Law

The Sacramentals are objects or actions resembling the Sacraments which the Church makes use of by way of intercession to obtain especially spiritual effect. ...The Sacramentals resemble the Sacraments in this that they ordinarily consist of matter and form, or external signs which produce a spiritual as well as a temporal effect, though the former is chiefly intended. They differ from the Sacraments inasmuch as they do not convey sanctifying grace nor produce their effects ex opere operato, but ex opere operantis, or through the intercession of the Church.

- Charles Augustine, A Commentary on the New Code of Canon Law. Vol.3. (St.Louis:Herder Book, 1920), 558.

Augustine provides an interpretation of the analogy between sacraments and sacramentals. He goes on to emphasize that the most important difference is that the sacraments are of divine institution.

Also, interestingly, in commenting on Canon 1144, where normally he is quick to cite Father's and pontiffs to support his interpretation, he cites two Moral Theology treatesise. Those of Arendt De Sacramentalibus and Pohle-Pruess' - The Sacraments.

This fits with my understanding that the analogy is the result of "scientific" speculation on the part of 18-19thC theologians and after being adapted by Canon Law was "ratified" by authoritative teaching in SC.

Alphonsus

Caeremoniae ecclesiasticae, quae vulgo dicuntur sacramentalia, sunt actus externi religionis ad colendum Deum accommodati.

Ceremonies of the Church, which are commonly are called sacramentals, are external rites, which cultivate properly disposed worship of God.

- Alfonso Maria Ligouri, Theologia Moralis Vol.2. (Cincinnati:Benziger, 1888), 409.

paragraph #90

This is a definition of sacramentals which is significant because of the significance of the work itself, but also because it uses disposition in the definition. The work will go on to try to explain what power the sacramentals have in terms of their power to "excite pious devotion". While this may seem like a weak link, because the sacraments, the ordinary means of salvation, do not themselves provide the proper dispositions which are necessary for their fruitful reception, exciting pious devotion, that is, being properly disposed is incredibly important.

Furthermore, if we have a scientific understanding of what it means to be properly disposed, and we can say that the sacramentals help us to do that, we are coming closer to and understanding of the "spiritual effects" that the doctrinal definitions of sacramentals refer without explanation.

Alphonsus

They don't have power to work of themselves to confer grace, or remit sin, by their own power, per se, but only to the extent that they cause pious excitation.

- Alfonso Maria Ligouri, Theologia Moralis Vol.2. (Cincinnati:Benziger, 1888), .

#91

This is an example of a scientific presentation of the theology of blessing from a manual of moral theology. This particular section is significant because it tries to determine the mode of operation and efficacy and whether it can be said that sacramentals can be a means for the remission of venial sin.

Summa Theologica

We must therefore say otherwise, that an efficient cause is twofold, principal and instrumental. The principal 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 God can cause grace: since grace is nothing else than a participated likeness 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 principal agent: so that the effect is not likened to the instrument but to the principal agent

Thomas Aquinas. Summa theological, III, q.62, in First Complete American Edition in Three Volumes. Vol. 2. Trans. Fathers of the English Dominican Province. (New York,NY: Benziger, 1947), #’s. (NEED NUMBERS paragraph or page?)

Thomas explains instrumental causality. This is significant because it helps us to understand how a sacramental may be a cause of divine grace, without threatening divine liberty or ascribing power to the priest that he does not have.

I think that when many contemporary authors wring their hands about sacramental power being seen as magic (think here Rivard, Collins/Power) that they are seeing the effects of neglecting this distinction. In the face of this "medieval accretion" many authors try to re-imagine blessing, and even the concilium members seem to have neglected this when authoring the praenotanda.

feb 11, 2011 - this may also be likened to the use of sacramentum tantum, sacramentum and res, res tantum in order to distinguish between the sign, and the thing signified properly.

Summa Theologica

We must needs say that in some way the sacraments of the New Law cause grace.

- Thomas Aquinas. Summa theological, III, q.62, in First Complete American Edition in Three Volumes. Vol. 2. Trans. Fathers of the English Dominican Province. (New York,NY: Benziger, 1947), #’s. NEED PAGE NUMBERS

This article is important because it helps me to establish the scholastic tradition / church teaching on the effects of the sacraments. This is significant because it establishes the effects of the sacraments of which sacramentals / blessings are an analogy.

Its worth citing Thomas because he distinguishes between the types of causes and articulates what instrumental causality is.

Sacrosanctum Concilium

But in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain [28].

-Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963), §11, at The Holy See, www.vatican.va.

The importance of disposition. This pertains because sacramentals/blessings are a means by which disposition can be cultivated.

This article is quoted in the preanotanda of the book of blessings.

This article cites Paul 2Cor6:1 "Working together, then, we appeal to you not to receive the grace of God in vain."

Sacrosanctum Concilium

Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs;

- Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963), §7, at The Holy See, www.vatican.va.

In quote from section 7 of SC we see reflected the sacramental character of the liturgy itself. I take this to be a reflection of the Canons from Trent session 22 cited earlier, though I need to demonstrate why I think that.

This pertains to sacramentals because like the liturgy they are instituted by the church to dispose men to and to actually impart the fruits of Christ's sacrifice. Or as it says earlier in section 7, to sanctify men and give glory to God.

Sacrosanctum Concilium

Thus, for well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event in their lives; they are given access to the stream of divine grace which flows from the paschal mystery of the passion, death, the resurrection of Christ, the font from which all sacraments and sacramentals draw their power. There is hardly any proper use of material things which cannot thus be directed toward the sanctification of men and the praise of God.

- Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963), §61, at The Holy See, www.vatican.va.

This paragraph immediately follows the definition of sacramentals as an imitation of the sacraments. I think this paragraph helps us to understand the meaning of the analogy. The "power" referred to is grace, the very life of God shared with man through the sacraments instituted by Christ.

Without using the (what is in my mind scholastic) language, I think this is getting to the distinction between actual and sanctifying grace.

Sacrosanctum Concilium

Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs which bear a resemblance to the sacraments: they signify effects, particularly of a spiritual kind, which are obtained through the Church's intercession. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy.

-Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963), §60, at The Holy See, www.vatican.va.

The focus of the thesis is to understand what this authoritative statement means. What are the effects that are signified, what does the analogy, (here "resemblance") to the sacraments mean. (Latin says "in aliquam Sacramentorum imitationem" which is the same language as Code of Canon law which is translated imitation, in my mind, resemblance is weaker than imitation)

Section 60 of SC defines sacramentals. This is significant because it is an authoritative document which uses the analogy. The definition is in line with the definition used in the Code of Canon law, hinted at in Trent and developed by the manualists.

Disposition plays an important part in this definition.

Council of Trent

CANON VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema.

-Council of Trent, Session 22 (17 Semptember 1562), in Decrees of the Ecumenical Councils, vol. 2, Trent to Vatican II, ed. and trans. Norman P. Tanner (Washington, DC: Georgetown University Press, 1990), 731-741.

This Canon asserts the Church's authority to establish rites. I think I stumbled back to this through Denzinger. There's a connection here in Canon Law, references in Paschang too.

The larger theological import is that Trent asserts the Church's spiritual authority which pertains to the establishment of sacramentals, and their relationship to Christ's sacrifice through the Church.

Code of Canon Law

Can 1144. Sacramentalia sunt res aut actiones quibus Ecclesia, in aliquam Sacramentorum imitationem, uti solet ad obtinendos ex sua impetratione effectus praesertim spirituales.

- Code of Canon Law/1917, c.1144, in Codex Iuris Canonici Pii X Pontificis Maximi, Benedicti Papae XV Auctoritate Promulgatus, ed. Petro Gasparri (Westminster, MD: Newman Press, 1963), 326.

Canon 1144 from the 1917 code uses slightly more broad language when describing sacramentals. Defined here as "res aut actiones", things or actions. In the new code they use the phrase, "signa sacra".

I think this change indicates an attempt at a further specification. Arguably this limits sacramentals to certain things which are explicitly sacred signs, rather than any blessed thing.

Code of Canon Law

Can. 1171 Sacred things are destined for divine worship through dedication or a blessing, are to be treated with reverence and not be employed for improper or profane use even if they are control of private individuals.

- Code of Canon Law, c. 1171, in Code of Canon Law: Latin-English Edition (Washington, DC: Canon Law Society of America, 1999), 423.

This canon defines the special case of blessing by which an object is consecrated for sacred use. This special case of a blessing is treated uniquely in most literature on the subject of blessings, especially by manuals.

Code of Canon Law

Can. 1167 §1 Only the Apostolic See can establish new sacramentals, or authentically interpret, suppress or change existing ones. §2 The rites and the formulae approved by ecclesiastical authority are to be accurately observed when celebrating or administering sacramentals.

Code of Canon Law, c.1167, §1-2, in Code of Canon Law: Latin-English Edition (Washington, DC: Canon Law Society of America, 1999), 423.

I think this canon is very closely related to canons of Trent (Council of Trent. Session 22 (17 Semptember 1562)) which defend the Church's special relationship to Christ's sacrifice.

Code of Canon Law

Sacramentalia sunt signa sacra, quibus, ad aliquam sacramentorum imitationem, effectus praesertim spirituales signifcantur et ex Ecclasiae impretratione obtinentur. - The Sacramentals are objects or actions resembling the Sacraments which the Church makes use of by way of intercession to obtain especially spiritual effect.(Augustine's translation).

- Code of Canon Law, c. 1166, in Code of Canon Law: Latin-English Edition (Washington, DC: Canon Law Society of America, 1999), 423.

This Canon on the sacramentals is significant because it provides a scientific definition. This canon slightly more precise than the pertinent canon in the 1917 code.

This and subsequent canons can be linked to canons of Trent, defending the spiritual and temporal authority of the Church in establishing rites. I think this can be developed into an ecclesiological rationale / defense / understanding of the nature and efficacy of blessings.

Book of Blessings

The celebration of a blessing, then, prepares us to receive the chief effect of the sacraments and makes holy the various situations of life.

Book of Blessings Approved for Use in the Dioceses of the United States of America. (New York, NY: Catholic Book Publishing, 1989), §14 p.xxvi.

Here the document cites SC article 61 at length which says that "the effect of sacraments and sacramentals is that every event in their lives is made holy by divine grace".

The issue being referenced here is that of disposition. The sacraments themselves do not give the necessary dispositions to receive the sacraments well. I think I will be arguing that sacramentals (specifically blessings) are necessary insofar as the proper disposition to receive the sacraments is necessary and the sacramentals are an aid to attaining those dispositions.

Book of Blessings

Since they have been established as a kind of imitation of the sacraments, blessings are signs above all of spiritual effects that are achieved through the Church's intercession.

- Book of Blessings Approved for Use in the Dioceses of the United States of America. (New York, NY: Catholic Book Publishing, 1989), §10 p.XXV.

This brief statement packs in several topics important to my thesis. That sacramentals cause spiritual effects. That this is achieved through the Church's intercession, and that this can be understood by an analogy between the sacraments and sacramentals.

The preanotanda cites Sacrosanctum Concilium article 60 here.

Book of Blessings

The blessings instituted by the Church are included among those signs perceptible to the senses by which human sanctification in Christ and the glorification of God are "signified and brought about in ways proper to each of these signs." Human sanctification and God's glorification are the ends toward which all the Church's other activities are directed.

- Book of Blessings Approved for Use in the Dioceses of the United States of America. (New York, NY: Catholic Book Publishing, 1989), §9 p.xxv.

Blessings fit into the basic mission of the Church. This reminds me of Weller's introduction where he says Christ is the "anointed of God" who by his incarnation sanctifies and sacramentalizes creation. Then the work of the Holy Spirit builds on this.

I think this quote speaks to the objective / concrete quality of blessings, they aid in accomplishing sanctification AND God's glorification.