Tuesday, April 19, 2022

Sacrae Theologiae Summa on Water Baptism being an Instrumental Cause

  

The sacraments of the New Law are causes in the strict sense, but instrumental causes. . . .

 

Definition of terms. A cause is a principle per se influencing the being in something, or the principle determining by its influx the existence of another. In the thesis we are considering the efficient cause, which is defined: a principle influencing by its action the being in another or by its action determining the existence of another.

 

Cause in the strict sense is said in opposition to a condition, which is a certain pre-requisite of the action, but it has no influence on the effect and no power of producing it. A necessary condition is said to be one that is absolutely required so that, without it, the effect is not produced. But that the effect is produced is from the cause; but that the effect is not produced can be from the cause or from the condition.

 

Cause in the strict is also opposed to an occasion, which is something that of itself is not required in order for the cause to produce its effect (hence it differs from a condition), but it makes its causality easier.

 

Instrumental causes are said in opposition to principal causes. A principal cause is one that operates in virtue of its own form, to which it assimilates the effect. An instrumental cause is one that operates in virtue of the principal cause and it assimilates the effect to that cause, not to itself. See S.Th. III, q. 62, a. 1.

 

Therefore, we affirm that the sacraments are not just occasion at whose presence God produces grace; and that they are not just conditions without which God does not produce grace; but that the sacraments themselves in a causal way influence the production of grace; but this is not with principal causality (which must be attributed to God), but with instrumental causality, that is, according as they are moved by God and elevated so that they concur in producing the effect. (Joseph A. de Aldama, Severino Gonzalez, Francis A P. Sola, and Joseph F. Sagües, Sacrae Theologiae Summa, 4 vols. [trans. Kenneth Baker; Keep the Faith, Inc., 2015], 4-A: 65-66)

 

Proof from Holy Scripture. The conferring of grace in the sacraments is expressed by the words “through” (Tit. 3:5; 1 Pet. 2:20f.; Acts 9:17; 1 Tim. 4:14; 2 Tim. 1:6); “of” (John 3:5f.) and the instrumental dative (Eph. 5:26). But this way of speaking, if it is taken in the whole complex, signifies true causality. Therefore the sacraments are true causes.

 

We understand the minor to refer to a true causality, whether it is physical or whether it is moral. And we think it is more probable in this sense. For that way of speaking per se suggests a true causality, especially if it is used not just once in passing, but often and in different ways. But if in contrast the case is opposed to faith, to which justification is also attributed, we fully concede it; for, faith exercises a true causality in justification, which it merits of course not condignly but certainly congruously. (Ibid., 68)

 

The following is from Thomas Aquinas, Summa Theologica, III, q. 62, a. 1, referenced above

 

Fourth Article

Whether there was need for any sacraments after Christ came?

We proceed thus to the Fourth Article:

 

Objection 1. It seems that there was no need for any sacraments after Christ came. For the figure should cease with the advent of the truth. But grace and truth came by Jesus Christ (John 1:17). Since, therefore, the sacraments are signs or figures of the truth, it seems that there was no need for any sacraments after Christ’s Passion.

 

Obj. 2. Further, the sacraments consist in certain elements, as stated above (Q. LX., A. 4). But the Apostle says (Gal. 4:3, 4) that when we were children we were serving under the elements of the world: but that now when the fulness of time has come, we are no longer children. Therefore it seems that we should not serve God under the elements of this world, by making use of corporeal sacraments.

 

Obj. 3. Further, according to James 1:17, with God there is no change, nor shadow of alteration. But it seems to argue some change in the Divine will that God should give man certain sacraments for his sanctification now during the time of grace, and other sacraments before Christ’s coming. Therefore it seems that other sacraments should not have been instituted after Christ.

 

On the contrary, Augustine says (Contra Faust. xix.) that the sacraments of the Old Law were abolished because they were fulfilled; and others were instituted, fewer in number, but more efficacious, more profitable, and of easier accomplishment.

 

I answer that, As the ancient Fathers were saved through faith in Christ’s future coming, so are we saved through faith in Christ’s past birth and Passion. Now the sacraments are signs in protestation of the faith whereby man is justified; and signs should vary according as they signify the future, the past, or the present; for as Augustine says (Contra Faust. xix.), the same thing is variously pronounced as to be done and as having been done: for instance the word ‘passurus’ (going to suffer) differs from ‘passus’ (having suffered). Therefore the sacraments of the New Law, that signify Christ in relation to the past, must needs differ from those of the Old Law, that foreshadowed the future.

 

Reply Obj. 1. As Dionysius says (Eccl. Hier. v.), the state of the New Law is between the state of the Old Law, whose figures are fulfilled in the New, and the state of glory, in which all truth will be openly and perfectly revealed. Wherefore then there will be no sacraments. But now, so long as we know through a glass in a dark manner, (1 Cor. 13:12) we need sensible signs in order to reach spiritual things: and this is the province of the sacraments.

 

Reply Obj. 2. The Apostle calls the sacraments of the Old Law weak and needy elements (Gal. 4:9) because they neither contained nor caused grace. Hence the Apostle says that those who used these sacraments served God under the elements of this world: for the very reason that these sacraments were nothing else than the elements of this world. But our sacraments both contain and cause grace: consequently the comparison does not hold.

 

Reply Obj. 3. Just as the head of the house is not proved to have a changeable mind, through issuing various commands to his household at various seasons, ordering things differently in winter and summer; so it does not follow that there is any change in God, because He instituted sacraments of one kind after Christ’s coming, and of another kind at the time of the Law; because the latter were suitable as foreshadowing grace; the former as signifying the presence of grace. (translation taken from Fathers of the English Dominican Province; London: Burns Oates & Washbourne, n.d.; Logos edition)