Article II: On Sacramentals

107. A sacramental etymologically is that which pertains to a sacrament; whence the ceremonies accompanying the essential rite of the sacraments are often called sacramentals by the ancient theologians. Yet in present-day use, under this name come ecclesiastical rites which have a peculiar likeness with the sacraments, and are, as it were, lesser sacraments.¹ They have both difference from and analogy with the sacraments: they are practical signs which in some measure depute to divine worship, and they have an effect, but one inferior to sacramental grace. For they are things or actions which the Church is accustomed to use, in a certain imitation of the sacraments, in order to obtain effects, especially spiritual ones, from her own impetration (can. 1144). They can be defined: sensible and sacred rites instituted by the Church for signifying and producing certain effects, both spiritual and temporal. They are called:

¹ The word sacramentalia is already used by Peter Lombard, in IV, d. 6, H.

1. sensible rites: for they are things, such as holy water, an Agnus Dei, the paschal candle, or actions such as blessings of persons or things, the sign of the cross, the prayer Confiteor;

2. instituted by the Church, which nevertheless received from Christ Himself the power of instituting them; whence if certain ones existed independently of the Church, nevertheless they have from the Church that they are sacramentals, namely, stably instituted;

Hence can. 1145: "Only the Apostolic See can constitute new sacramentals, or authentically interpret those received, abolish or change any of them";

3. for signifying and producing certain effects, both especially spiritual and temporal: namely, effects to be obtained from her own, i.e., the Church's, impetration.

Hence they are distinguished a) from mere ceremonies of the sacraments, such as the white garment in Baptism or sacred vestments, which are ordered solely to the adornment of worship, and to reconciling reverence to the sacraments and to signifying their efficacy; b) from the sacraments, both by reason of origin, and by reason of the effect, which is not justification itself and habitual grace or its increase, and by reason of the mode of operating, because they are not efficient causes ex opere operato, but as moral causes they have influence ex opere operantis Ecclesiae and by force of her impetration.

108. Benedictions for the most part constitute sacramentals, or are even sacramentals. - Benedictions are distinguished:

1. Constitutive, by which a thing or person becomes sacred, i.e., is deputed or consecrated to divine worship: thus the blessing of a church, oratory, bell, vessels, vestments; the consecration of a church, altar, chalice; the blessing of an abbot or virgin; the deputation of a cleric to divine ministry through tonsure. They are the efficient cause of a sacred thing, and per se they are not properly sacramentals; yet per accidens they can be such if by the blessing itself or by the use of the blessed thing they obtain for us goods that are to come to us as by a moral cause, as, for example, a blessed rosary or scapular.

2. Invocative, by which some particular benefit is obtained for a thing or person from the goodness of God. They are sacramentals, as moral causes obtaining an effect: thus the blessing of a woman, of an infant, of the sick, of nuptials, of a field, of a house, of a table, of foods, of animals.

3. Constitutive and at the same time invocative, by which things are blessed for this end, that from their application or use some good may permanently redound to man or some evil may be averted: thus blessed breads or ashes, blessed palms, medals, an Agnus Dei, lustral water, etc.

4. To these last are referred exorcisms for repelling the harmful action of the devil upon persons or things: in these, invocative formulas are mingled, and at the same time the devil is commanded and a necessity is established for him to desist from harmful action.

Hence sacramentals are reduced to three species: a) to the blessings of the Church, b) to the use of blessed things, and c) to exorcisms.

Formerly other divisions were customarily handed down, but they were neither scientific nor sufficiently founded.

109. The efficacy of sacramentals is sufficiently understood from what has thus far been set forth. Namely, they obtain four effects:

1. the conferral of actual grace for carrying out special offices, for salutary works, or for the fervor of charity;

2. the remission of venial sin, or also of temporal punishment, insofar as they excite a movement of contrition, or contain at least implicitly a retraction of sin, or satisfaction;

3. the restraint and repulsion of the devil;

4. the bestowal of a temporal good, for example, health, or prosperity of fields, insofar as it can be useful for salvation.

They are obtained ex opere operantis Ecclesiae, not from the dispositions of the one ministering or of the one receiving, although in a greater or lesser degree according to the dispositions of the one receiving, upon which they depend as upon a condition; but they do not depend upon the dispositions of the one ministering, for example, of a most holy man, although from these another effect ex opere operantis ministri can be added.

Nevertheless they are not obtained immediately, nor infallibly, because the conditions required so that prayer may be infallibly efficacious can be lacking, and an obstacle can be present on the part of the thing asked or on the part of man; but when the required conditions are given, the impetrations of the Church are infallibly heard.

110. Dispositions of canon law. - A. Concerning the minister it is established:

can. 1146: "The legitimate minister of sacramentals is a cleric to whom power for this has been conferred and who has not been prohibited by competent ecclesiastical authority from exercising that power"; as it is prohibited to the excommunicated and personally interdicted, even if they are required after sentence, except in danger of death (can. 2261 and 2275).

can. 1147: "§ 1. No one who lacks the episcopal character can validly perform consecrations, unless one to whom this is permitted either by law or by apostolic indult."

§ 2. "But any presbyter can impart blessings, except those which are reserved to the Roman Pontiff or to the Bishop or to others." Reserved to the Pontiff are the pallium or Agnus Dei; to the pastor, the nuptial blessing and the blessing of homes on Holy Saturday; to the bishop, the solemn blessing of a church or bell.

§ 3. "A reserved blessing which is given by a presbyter without necessary license is illicit, but valid, unless in the reservation the Apostolic See has expressed otherwise."

§ 4. "Deacons and lectors can give validly and licitly only those blessings which are expressly permitted to them by law."

B. Concerning the rite to be observed:

can. 1148: "§ 1. In confecting or administering sacramentals, the rites approved by the Church are to be observed accurately.

§ 2. Consecrations and blessings, whether constitutive or invocative, are invalid if the formula prescribed by the Church has not been used."

C. Concerning the subject:

can. 1149: "Blessings, to be imparted first of all to Catholics, can also be given to catechumens; indeed, unless a prohibition of the Church stands in the way, even to non-Catholics, for obtaining the light of faith or, together with it, health of body." Nevertheless, the excommunicated and personally interdicted after sentence are prohibited from receiving them (can. 2260 and 2275), as are those who have dared to enter a mixed marriage without the dispensation of the Church (can. 2375).

can. 1152: "Exorcisms can be performed by legitimate ministers not only upon the faithful and catechumens, but also upon non-Catholics or the excommunicated."