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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.
Objection 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.
Objection 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 Rm. 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 Rm. 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 (Article 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 (Question 48, Articles 1,2,6; Question 49,
Articles 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 to Objection 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 (Question 56,
Article 1, ad 3).
Reply to Objection 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 Rm. 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 to Objection 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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