Article III: On the Causative Power of the Sacraments

St. Thomas III, q. 62, a. 4 and 5.

49. In the sacraments there is present a divine instrumental power for producing sacramental effects. - The power of the sacraments is extolled by the Fathers; and deservedly. For in every cause some power is required for producing an effect, which in an instrument is not permanent but is communicated to it through the motion of the principal agent; whence in the sacraments, for producing spiritual effects, there is a spiritual instrumental power, having a flowing, passing, and incomplete being, from one thing into another, just as motion also is an imperfect act from an agent into a patient (a. 4).

This power is understood in diverse ways according to the diverse manner of declaring the efficiency of the sacraments. By some there is admitted only a power of the intentional order, which wholly depends on the ordination of the intellect, and serves to manifest and convey outwardly its intentions, whether speculative or practical: thus words by which a law is promulgated, or a testament is made, or someone is deputed to an office, are instruments by which the intellect causes in another an obligation, rights, or other moral relations. Now they say that the sacraments receive such a power participated from the divine intellect, for causing deputation to sacred offices, a title or right which requires grace. - But by others a real power of the physical order is maintained; they rather consider intentional power to be extrinsic to the sacraments and insufficient, since to them it seems not to transcend the ratio of sign.

But lest one think that spiritual power cannot be present in a material sign: "Spiritual power cannot be in a corporeal thing by way of a permanent and complete power... Nevertheless nothing prevents there being spiritual power in a body instrumentally, namely, insofar as a body can be moved by some spiritual substance for inducing some spiritual effect; just as in the sensible voice itself there is a certain spiritual power for exciting the intellect of man, insofar as it proceeds from the conception of the mind. And in this way spiritual power is in the sacraments, insofar as they are ordained by God to a spiritual effect" (ad 1).

50. The sacraments received their power from Christ, and especially from His passion. - For an instrument is twofold: one separated, as a staff; the other conjoined, as a hand. But through the conjoined instrument the separated instrument is moved, as a staff by the hand. Now the principal efficient cause of grace is God, with whom the humanity of Christ cooperates as a conjoined instrument, and the sacrament as a separated instrument. And therefore it is necessary that salvific power be derived from the divinity of Christ through His humanity into the sacraments (a. 5).

But liberation from sins and sanctification, which is done through grace, are from the merits and satisfactions of Christ; therefore the sacraments have power especially from the passion of Christ, and therefore they are said to have flowed from the side of Christ: for water and blood represent Baptism and the Eucharist, to which all the sacraments are reduced (cf. Rom. VI, 3; Eph. V, 2 and 25-26).

51. Observation. - Power is granted to the sacraments:

1. in a certain way inchoatively and in first act, through the institution of Christ, and for some through the sanctification or blessing of the matter which was made by Christ if the matter itself is the use, as for Baptism and the Eucharist; otherwise it is done by His ministers, as in Confirmation and Extreme Unction: to these sacraments there is given that they can sanctify;

2. completively or consummatively and in second act, from the command of Christ, when in His name the minister applies the sacraments to use: then there is given to them that they actually sanctify.

52. Corollaries. - From the aforesaid it is understood:

1. That the sacraments operate their effects by the same mode of causality as the humanity of Christ performed miracles or remitted sins.

2. That the Protestants falsely attribute to us that God is not the one who justifies, but that the sacraments do this by their own power, which they call a magical force.