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.

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.