Whether the Sacraments of the New Law Derive Their Power from
Christ's Passion?
Objection 1: It seems that the sacraments of the New Law do not
derive their power from Christ's Passion. For the power of the
sacraments is in the causing of grace which is the principle of
spiritual life in the soul. But as Augustine says (Tract. xix in
Joan.): "The Word, as He was in the beginning with God, quickens
souls; as He was made flesh, quickens bodies." Since, therefore,
Christ's Passion pertains to the Word as made flesh, it seems that it
cannot cause the power of the sacraments.
Obj. 2: Further, the power of the sacraments seems to depend on
faith. for as Augustine says (Tract. lxxx in Joan.), the Divine Word
perfects the sacrament "not because it is spoken, but because it is
believed." But our faith regards not only Christ's Passion, but also
the other mysteries of His humanity, and in a yet higher measure, His
Godhead. Therefore it seems that the power of the sacraments is not
due specially to Christ's Passion.
Obj. 3: Further, the sacraments are ordained unto man's
justification, according to 1 Cor. 6:11: "You are washed . . . you
are justified." Now justification is ascribed to the Resurrection,
according to Rom. 4:25: "(Who) rose again for our justification."
Therefore it seems that the sacraments derive their power from
Christ's Resurrection rather than from His Passion.
_On the contrary,_ on Rom. 5:14: "After the similitude of the
transgression of Adam," etc., the gloss says: "From the side of
Christ asleep on the Cross flowed the sacraments which brought
salvation to the Church." Consequently, it seems that the sacraments
derive their power from Christ's Passion.
_I answer that,_ As stated above (A. 1) a sacrament in causing grace
works after the manner of an instrument. Now an instrument is
twofold; the one, separate, as a stick, for instance; the other,
united, as a hand. Moreover, the separate instrument is moved by
means of the united instrument, as a stick by the hand. Now the
principal efficient cause of grace is God Himself, in comparison with
Whom Christ's humanity is as a united instrument, whereas the
sacrament is as a separate instrument. Consequently, the saving power
must needs be derived by the sacraments from Christ's Godhead through
His humanity.
Now sacramental grace seems to be ordained principally to two things:
namely, to take away the defects consequent on past sins, in so far
as they are transitory in act, but endure in guilt; and, further, to
perfect the soul in things pertaining to Divine Worship in regard to
the Christian Religion. But it is manifest from what has been stated
above (Q. 48, AA. 1, 2, 6; Q. 49, AA. 1, 3) that Christ delivered us
from our sins principally through His Passion, not only by way of
efficiency and merit, but also by way of satisfaction. Likewise by
His Passion He inaugurated the Rites of the Christian Religion by
offering "Himself--an oblation and a sacrifice to God" (Eph. 5:2).
Wherefore it is manifest that the sacraments of the Church derive
their power specially from Christ's Passion, the virtue of which is
in a manner united to us by our receiving the sacraments. It was in
sign of this that from the side of Christ hanging on the Cross there
flowed water and blood, the former of which belongs to Baptism, the
latter to the Eucharist, which are the principal sacraments.
Reply Obj. 1: The Word, forasmuch as He was in the beginning with
God, quickens souls as principal agent; but His flesh, and the
mysteries accomplished therein, are as instrumental causes in the
process of giving life to the soul: while in giving life to the body
they act not only as instrumental causes, but also to a certain
extent as exemplars, as we stated above (Q. 56, A. 1, ad 3).
Reply Obj. 2: Christ dwells in us "by faith" (Eph. 3:17).
Consequently, by faith Christ's power is united to us. Now the power
of blotting out sin belongs in a special way to His Passion. And
therefore men are delivered from sin especially by faith in His
Passion, according to Rom. 3:25: "Whom God hath proposed to be a
propitiation through faith in His Blood." Therefore the power of the
sacraments which is ordained unto the remission of sins is derived
principally from faith in Christ's Passion.
Reply Obj. 3: Justification is ascribed to the Resurrection by reason
of the term "whither," which is newness of life through grace. But it
is ascribed to the Passion by reason of the term "whence," i.e. in
regard to the forgiveness of sin.
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