Section — Prümmer, Manuale Theologiae Moralis
§ 2. On The Quantity And Quality Of The Grace Produced
39. 1. The quantity of the grace produced depends upon two things: a) upon the disposition of the recipient; b) upon the sacrament itself which is received.
a) That the quantity of grace to be received depends upon the disposition of the recipient is evident from the Council of Trent,141 which teaches that each person in justification receives sanctifying grace according to his own disposition and cooperation. Hence, for example, he who receives the Eucharist with greater fervor and a better disposition also receives greater grace than another less disposed. On the contrary, two infants (since they are of the same disposition) receive the same grace in baptism. Thus St. Thomas also clearly teaches.142
b) That the quantity of grace depends also upon the sacrament itself is elicited from the diverse dignity of the different sacraments. For if the sacraments are not of equal dignity,143 as the Council of Trent defined, it is probable that neither do they produce equal grace. Therefore, since the Eucharist is the most worthy of all the sacraments, it seems also to produce the greatest graces. Nevertheless, it can happen that someone less disposed who receives the Eucharist receives less grace than another better disposed who receives the sacrament of matrimony. The reason is that the quantity of grace is measured principally from the disposition of the recipient of the sacrament.
141 Sess. 6, c. 7 (Denz., n. 799).
142 S. theol. 3, q. 69, a. 8.
143 Sess. 7, can. 3 on the sacraments in general (Denz., n. 846).
40. 2. The quality of the grace produced by the sacraments is diverse:
a) The sacraments of the dead per se cause first grace, but per accidens second grace; the sacraments of the living, however, per se cause second grace and per accidens sometimes first grace.
What first and second grace are is evident from what was said above. The truth of the stated proposition is clear from this, that the sacraments per se cause that for which they were primarily instituted by Christ. But the sacraments of the dead were primarily instituted by Christ that spiritual life might be conferred upon those spiritually dead, that is, those lacking sanctifying grace; namely, that baptism might wash away original sin and penance actual sins. But if these two sacraments are received by a man already contrite and consequently justified, per accidens they cause second grace, that is, they increase sanctifying grace already existing. Thus the most common and certain opinion. The reason is that otherwise these sacraments would be frustrated, although no obstacle was present, which is contrary to the nature of the sacraments.
The sacraments of the living, however, were instituted per se for the living, that is, they presuppose the state of grace in the recipient. But per accidens, when, for example, an attrite man thinks that he has been rightly absolved, but on account of a defect of the confessor in fact has not been absolved, he receives first grace through these sacraments. Thus the more pious, more probable opinion, received by almost all.144 Hence St. Thomas, speaking of the Eucharist, which is a sacrament of the living, says:145 "Nevertheless, this sacrament can effect the remission of sin ... even when received by one who is in mortal sin, of which he has neither consciousness nor affection; for perhaps at first he was not sufficiently contrite, but by approaching devoutly and reverently he will obtain through this sacrament the grace of charity, which will perfect contrition and the remission of sin." The Angelic Doctor teaches the same concerning confirmation146 and extreme unction.147
The reason is that, according to the Council of Trent,148 the sacraments confer grace upon all who place no obstacle. But he who, in good faith thinking himself to be in the state of grace, receives a sacrament of the living does not seem to place an obstacle, because his sins are retracted through true and sincere attrition. Hence theologians customarily say generally: an attrite man receiving any sacrament becomes contrite.149
Since, therefore, the Eucharist causes sanctifying grace in an attrite man existing in good faith, several authors150 teach that in extreme necessity even a layman can administer the Eucharist to a dying man who, when a priest is lacking, cannot confess although he is attrite. For perhaps that man was unable to elicit perfect contrition; therefore, lest he die with attrition alone and thus be damned, it is better and safer that he receive the Eucharist even from the hand of a layman, and thus from attrite become contrite. St. Alphonsus151 and the Sacred Congregation for the Propagation of the Faith on 21 July 1841152 favor this opinion.
b) All the sacraments cause, besides sanctifying grace (or its increase), also sacramental grace.
Theologians indeed commonly teach that each sacrament confers a special sacramental grace, but they do not agree what this sacramental grace is. For some it is a certain actual grace which will be given at its proper time so that each person may more easily fulfill the obligations arising from the sacrament. For others it is a right to obtain actual graces whenever there is need. For others it is a special infused habit (Aureolus, Paludanus). Finally, for others with Billuart it is sanctifying grace itself with an ordination and right to special helps to be had at the due time.
The first opinion is displeasing because the sacraments, as effecting ex opere operato, immediately produce their whole effect and not in the future. The third opinion is still more displeasing, since this infused habit is invented altogether gratuitously and has no foundation in Scripture or Tradition. The second and fourth opinions almost coincide and seem to be preferred. Thus, for example, the sacramental grace of baptism is a right to the helps necessary for leading the spiritual life purely and innocently; that of confirmation is a right to strength in temptations and difficulties and for guarding against future sins; that of the Eucharist, for nourishing and fostering the spiritual life; that of extreme unction, for having assistance in the final agony; that of order, for rightly discharging clerical offices; that of matrimony, for leading the conjugal life holily. St. Thomas writes concerning this matter: "Therefore, just as the virtues and gifts add to grace commonly so called a certain perfection determinately ordered to the proper acts of the powers, so sacramental grace adds to grace commonly so called, and to the virtues and gifts, a certain divine assistance for attaining the end of the sacrament."153
144 St. Alphonsus, Theol. mor. l. 6, n. 6.
145 S. theol. 3, q. 79, a. 3.
146 S. theol. 3, q. 72, a. 7 ad 3.
147 IV Sent., dist. 23, q. 1, a. 2, quaestiunc. 1 ad 1.
148 Sess. 7, can. 7 on the sacraments in general (Denz., n. 850).
149 See the objections against this latter part of the proposition in Billuart, De sacr., diss. 3, a. 3.
150 Suarez (De sacr., disp. 72, sect. 1); Laymann (Theol. mor. l. 5, tr. 4, c. 7, n. 6), etc.
151 Theol. mor. l. 6, n. 237.
152 "Whether it can be permitted in this time of persecution that confessors of the faith condemned to death for the faith, and to whom the sacrament of the Most Holy Eucharist is brought secretly in prison, may take it with their own hands and secretly communicate themselves, lest the priest ... be recognized and apprehended by the persecutors? Affirmatively, provided so great a sacrament is exposed to no danger of irreverence...." Collect. de Prop. Fide, n. 928.
153 S. theol. 3, q. 62, a. 2.