Article III: On the Unequal Grace of the Sacraments

38. Notions. - Certain sacraments of themselves and primarily are instituted for causing first grace, namely, that which is given to him who does not have it, or which makes a just man from an unjust man. They are called sacraments of the dead, because they can be received in the state of mortal sin, although they ought not to be: they are Baptism and Penance. The other five of themselves and directly are instituted for causing second grace, namely, that which supposes another grace preexisting and increases it, or which from a just man makes a more just man. They are called sacraments of the living, because they ought to be received in the state of grace. Therefore diverse dispositions are required of themselves for receiving the sacraments.

Hence it is asked: 1) whether the sacraments of the dead can sometimes accidentally produce second grace, and the sacraments of the living first grace;

2. whether the grace produced is proportioned to the dispositions, so that, with the same dispositions given, equal grace is conferred, or on the contrary unequal grace.

39. Thesis I. Just as the sacraments of the dead cause second grace in those who already have grace, so, by parity, accidentally it happens that the sacraments of the living cause first grace: not indeed in those who know that they are receiving the sacrament unworthily, for these commit a new sin and do not have contrition; but in those who, judging in good faith that they are rightly disposed, inculpably receive a sacrament in the state of sin and at the same time have attrition for their sins. - The first part is certain; the other is the opinion of St. Thomas and the more common and more probable one.

It is proved: The Council of Trent defines in a general way that the sacraments, after the manner of natural causes, confer grace on those not placing an obstacle. But the just man who has grace certainly does not place an obstacle to grace. Therefore the sacraments of the dead also confer grace on him. - Likewise the sinner approaching in good faith, who has imperfect contrition for sin, does not place an obstacle to grace, as is clear from him who receives Baptism and Penance. Therefore the sacraments of the living also confer grace on him. This is very probable concerning all, but concerning Extreme Unction it is most certain from Jas. V, 15 (q. 72, a. 7, ad 3; q. 79, a. 3; Supp., q. 30, a. 1).

For diverse reasons it can happen that someone constituted in mortal sin receives in good faith a sacrament of the living:

1. if he invincibly does not know that he is in the state of mortal sin, or is forgetful of it;

2. if he invincibly judges falsely that it has been purged by contrition, or by a good confession or valid absolution, when it has not;

3. if he invincibly does not know that the state of grace is required for the reception of the sacrament, and thinks that attrition suffices.

40. Thesis II. Sacraments diverse in species cause, of themselves or in those unequally disposed, unequal grace; sacraments of the same species confer, of themselves or in those equally disposed, equal grace, but unequal grace in those unequally disposed.

The first is proved: Sacraments of diverse species of themselves, that is, with equal disposition supposed, confer unequal grace. For a nobler and worthier cause of itself produces a nobler or greater effect. But some sacraments are more perfect than others, so that the Eucharist excels all. Therefore of themselves they produce unequal grace, and the Eucharist of itself confers grace greater than all the others (q. 64, a. 3).

The second is proved: Sacraments distinct only in number of themselves, that is, with equal disposition supposed, confer equal grace; whence two infants receive equal grace in Baptism. But, with unequal disposition supposed, they confer unequal grace, greater or lesser according to the quantity of the disposition, as Trent says concerning all justifying grace, sess. 6, c. 7. For the sacraments operate after the manner of natural causes, which in equally disposed subjects cause an equal effect, in more disposed subjects a greater effect, in less disposed subjects a lesser effect (q. 69, a. 8).