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.