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.