WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Objection 1: It seems that sacramental grace confers nothing in addition to the grace of the virtues and gifts. For the grace of the virtues and gifts perfects the soul sufficiently, both in its essence and in its powers; as is clear from what was said in the Second Part (I-II, Q. 110, AA. 3, 4). But grace is ordained to the perfecting of the soul. Therefore sacramental grace cannot confer anything in addition to the grace of the virtues and gifts.

Obj. 2: Further, the soul's defects are caused by sin. But all sins are sufficiently removed by the grace of the virtues and gifts: because there is no sin that is not contrary to some virtue. Since, therefore, sacramental grace is ordained to the removal of the soul's defects, it cannot confer anything in addition to the grace of the virtues and gifts.

Obj. 3: Further, every addition or subtraction of form varies the species (Metaph. viii). If, therefore, sacramental grace confers anything in addition to the grace of the virtues and gifts, it follows that it is called grace equivocally: and so we are none the wiser when it is said that the sacraments cause grace.
Q: Whether the Sacraments of the New Law Contain Grace?

A: On the contrary,
Hugh of S. Victor says (De Sacram. i) that "a sacrament, through its being sanctified, contains an invisible grace."

I answer that,
A thing is said to be in another in various ways; in two of which grace is said to be in the sacraments. First, as in its sign; for a sacrament is a sign of grace. Secondly, as in its cause; for, as stated above (A. 1) a sacrament of the New Law is an instrumental cause of grace. Wherefore grace is in a sacrament of the New Law, not as to its specific likeness, as an effect in its univocal cause; nor as to some proper and permanent form proportioned to such an effect, as effects in non-univocal causes, for instance, as things generated are in the sun; but as to a certain instrumental power transient and incomplete in its natural being, as will be explained later on (A. 4).

Reply Obj. 1: Grace is said to be in a sacrament not as in its subject; nor as in a vessel considered as a place, but understood as the instrument of some work to be done, according to Ezech. 9:1: "Everyone hath a destroying vessel [Douay: 'weapon'] in his hand."

Reply Obj. 2: Although an accident does not pass from one subject to another, nevertheless in a fashion it does pass from its cause into its subject through the instrument; not so that it be in each of these in the same way, but in each according to its respective nature.

Reply Obj. 3: If a spiritual thing exist perfectly in something, it contains it and is not contained by it. But, in a sacrament, grace has a passing and incomplete mode of being: and consequently it is not unfitting to say that the sacraments contain grace.
Q: Objection 1: It seems that the sacraments of the New Law do not contain grace. For it seems that what is contained is in the container. But grace is not in the sacraments; neither as in a subject, because the subject of grace is not a body but a spirit; nor as in a vessel, for according to
Phys.
iv, "a vessel is a movable place," and an accident cannot be in a place. Therefore it seems that the sacraments of the New Law do not contain grace.

Obj. 2: Further, sacraments are instituted as means whereby men may obtain grace. But since grace is an accident it cannot pass from one subject to another. Therefore it would be of no account if grace were in the sacraments.

Obj. 3: Further, a spiritual thing is not contained by a corporeal, even if it be therein; for the soul is not contained by the body; rather does it contain the body. Since, therefore, grace is something spiritual, it seems that it cannot be contained in a corporeal sacrament.
Q: Objection 1: It seems that there is not in the sacraments a power of causing grace. For the power of causing grace is a spiritual power. But a spiritual power cannot be in a body; neither as proper to it, because power flows from a thing's essence and consequently cannot transcend it; nor as derived from something else, because that which is received into anything follows the mode of the recipient. Therefore in the sacraments there is no power of causing grace.

Obj. 2: Further, whatever exists is reducible to some kind of being and some degree of good. But there is no assignable kind of being to which such a power can belong; as anyone may see by running through them all. Nor is it reducible to some degree of good; for neither is it one of the goods of least account, since sacraments are necessary for salvation: nor is it an intermediate good, such as are the powers of the soul, which are natural powers; nor is it one of the greater goods, for it is neither grace nor a virtue of the mind. Therefore it seems that in the sacraments there is no power of causing grace.

Obj. 3: Further, if there be such a power in the sacraments, its presence there must be due to nothing less than a creative act of God. But it seems unbecoming that so excellent a being created by God should cease to exist as soon as the sacrament is complete. Therefore it seems that in the sacraments there is no power for causing grace.

Obj. 4: Further, the same thing cannot be in several. But several things concur in the completion of a sacrament, namely, words and things: while in one sacrament there can be but one power. Therefore it seems that there is no power of causing grace in the sacraments.
Q: 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.
Q: Objection 1: It seems that the sacraments of the Old Law caused grace. For, as stated above (A. 5, ad 2) the sacraments of the New Law derive their efficacy from faith in Christ's Passion. But there was faith in Christ's Passion under the Old Law, as well as under the New, since we have "the same spirit of faith" (2 Cor. 4:13). Therefore just as the sacraments of the New Law confer grace, so did the sacraments of the Old Law.

Obj. 2: Further, there is no sanctification save by grace. But men were sanctified by the sacraments of the Old Law: for it is written (Lev. 8:31): "And when he," i.e. Moses, "had sanctified them," i.e. Aaron and his sons, "in their vestments," etc. Therefore it seems that the sacraments of the Old Law conferred grace.

Obj. 3: Further, Bede says in a homily on the Circumcision: "Under the Law circumcision provided the same health-giving balm against the wound of original sin, as baptism in the time of revealed grace." But Baptism confers grace now. Therefore circumcision conferred grace; and in like manner, the other sacraments of the Law; for just as Baptism is the door of the sacraments of the New Law, so was circumcision the door of the sacraments of the Old Law: hence the Apostle says (Gal. 5:3): "I testify to every man circumcising himself, that he is a debtor to the whole law."
Q: Whether a Sacrament Imprints a Character on the Soul?

A: On the contrary,
The Apostle says (2 Cor. 1:21, 22): "He . . . that hath anointed us is God; Who also hath sealed us, and given the pledge of the spirit in our hearts." But a character means nothing else than a kind of sealing. Therefore it seems that by the sacraments God imprints His character on us.

I answer that,
As is clear from what has been already stated (Q. 62, A. 5) the sacraments of the New Law are ordained for a twofold purpose; namely, for a remedy against sins; and for the perfecting of the soul in things pertaining to the Divine worship according to the rite of the Christian life. Now whenever anyone is deputed to some definite purpose he is wont to receive some outward sign thereof; thus in olden times soldiers who enlisted in the ranks used to be marked with certain characters on the body, through being deputed to a bodily service. Since, therefore, by the sacraments men are deputed to a spiritual service pertaining to the worship of God, it follows that by their means the faithful receive a certain spiritual character. Wherefore Augustine says (Contra Parmen. ii): "If a deserter from the battle, through dread of the mark of enlistment on his body, throws himself on the emperor's clemency, and having besought and received mercy, return to the fight; is that character renewed, when the man has been set free and reprimanded? is it not rather acknowledged and approved? Are the Christian sacraments, by any chance, of a nature less lasting than this bodily mark?"

Reply Obj. 1: The faithful of Christ are destined to the reward of the glory that is to come, by the seal of Divine Predestination. But they are deputed to acts becoming the Church that is now, by a certain spiritual seal that is set on them, and is called a character.

Reply Obj. 2: The character imprinted on the soul is a kind of sign in so far as it is imprinted by a sensible sacrament: since we know that a certain one has received the baptismal character, through his being cleansed by the sensible water. Nevertheless from a kind of likeness, anything that assimilates one thing to another, or discriminates one thing from another, even though it be not sensible, can be called a character or a seal; thus the Apostle calls Christ "the figure" or
charakter
"of the substance of the Father" (Heb. 1:3).

Reply Obj. 3: As stated above (Q. 62, A. 6) the sacraments of the Old Law had not in themselves any spiritual power of producing a spiritual effect. Consequently in those sacraments there was no need of a spiritual character, and bodily circumcision sufficed, which the Apostle calls "a seal" (Rom. 4:11).
Q: Objection 1: It seems that a sacrament does not imprint a character on the soul. For the word "character" seems to signify some kind of distinctive sign. But Christ's members are distinguished from others by eternal predestination, which does not imply anything in the predestined, but only in God predestinating, as we have stated in the First Part (Q. 23, A. 2). For it is written (2 Tim. 2:19): "The sure foundation of God standeth firm, having this seal: The Lord knoweth who are His." Therefore the sacraments do not imprint a character on the soul.

Obj. 2: Further, a character is a distinctive sign. Now a sign, as Augustine says (De Doctr. Christ. ii) "is that which conveys something else to the mind, besides the species which it impresses on the senses." But nothing in the soul can impress a species on the senses. Therefore it seems that no character is imprinted on the soul by the sacraments.

Obj. 3: Further, just as the believer is distinguished from the unbeliever by the sacraments of the New Law, so was it under the Old Law. But the sacraments of the Old Law did not imprint a character; whence they are called "justices of the flesh" (Heb. 9:10) by the Apostle. Therefore neither seemingly do the sacraments of the New Law.
Q: Objection 1: It seems that a character is not a spiritual power. For "character" seems to be the same thing as "figure"; hence (Heb. 1:3), where we read "figure of His substance," for "figure" the Greek has
charakter
. Now "figure" is in the fourth species of quality, and thus differs from power which is in the second species. Therefore character is not a spiritual power.

Obj. 2: Further, Dionysius says (Eccl. Hier. ii): "The Divine Beatitude admits him that seeks happiness to a share in Itself, and grants this share to him by conferring on him Its light as a kind of seal." Consequently, it seems that a character is a kind of light. Now light belongs rather to the third species of quality. Therefore a character is not a power, since this seems to belong to the second species.

Obj. 3: Further, character is defined by some thus: "A character is a holy sign of the communion of faith and of the holy ordination conferred by a hierarch." Now a sign is in the genus of
relation,
not of power. Therefore a character is not a spiritual power.

Obj. 4: Further, a power is in the nature of a cause and principle (Metaph. v). But a
sign
which is set down in the definition of a character is rather in the nature of an effect. Therefore a character is not a spiritual power.
Q: Objection 1: It seems that the sacramental character is not the character of Christ. For it is written (Eph. 4:30): "Grieve not the Holy Spirit of God, whereby you are sealed." But a character consists essentially in something that seals. Therefore the sacramental character should be attributed to the Holy Ghost rather than to Christ.

Obj. 2: Further, a character has the nature of a sign. And it is a sign of the grace that is conferred by the sacrament. Now grace is poured forth into the soul by the whole Trinity; wherefore it is written (Ps. 83:12): "The Lord will give grace and glory." Therefore it seems that the sacramental character should not be attributed specially to Christ.

Obj. 3: Further, a man is marked with a character that he may be distinguishable from others. But the saints are distinguishable from others by charity, which, as Augustine says (De Trin. xv), "alone separates the children of the Kingdom from the children of perdition": wherefore also the children of perdition are said to have "the character of the beast" (Apoc. 13:16, 17). But charity is not attributed to Christ, but rather to the Holy Ghost according to Rom. 5:5: "The charity of God is poured forth in our hearts, by the Holy Ghost, Who is given to us"; or even to the Father, according to 2 Cor. 13:13: "The grace of our Lord Jesus Christ and the charity of God." Therefore it seems that the sacramental character should not be attributed to Christ.
Q: Whether the Character Be Subjected in the Powers of the Soul?

A: On the contrary,
A character, according to its definition given above (A. 3), is imprinted in the rational soul "by way of an image." But the image of the Trinity in the soul is seen in the powers. Therefore a character is in the powers of the soul.

I answer that,
As stated above (A. 3), a character is a kind of seal by which the soul is marked, so that it may receive, or bestow on others, things pertaining to Divine worship. Now the Divine worship consists in certain actions: and the powers of the soul are properly ordained to actions, just as the essence is ordained to existence. Therefore a character is subjected not in the essence of the soul, but in its power.

Reply Obj. 1: The subject is ascribed to an accident in respect of that to which the accident disposes it proximately, but not in respect of that to which it disposes it remotely or indirectly. Now a character disposes the soul directly and proximately to the fulfilling of things pertaining to Divine worship: and because such cannot be accomplished suitably without the help of grace, since, according to John 4:24, "they that adore" God "must adore Him in spirit and in truth," consequently, the Divine bounty bestows grace on those who receive the character, so that they may accomplish worthily the service to which they are deputed. Therefore the subject should be ascribed to a character in respect of those actions that pertain to the Divine worship, rather than in respect of grace.

Reply Obj. 2: The essence of the soul is the subject of the natural power, which flows from the principles of the essence. Now a character is not a power of this kind, but a spiritual power coming from without. Wherefore, just as the essence of the soul, from which man has his natural life, is perfected by grace from which the soul derives spiritual life; so the natural power of the soul is perfected by a spiritual power, which is a character. For habit and disposition belong to a power of the soul, since they are ordained to actions of which the powers are the principles. And in like manner whatever is ordained to action, should be attributed to a power.

Reply Obj. 3: As stated above, a character is ordained unto things pertaining to the Divine worship; which is a protestation of faith expressed by exterior signs. Consequently, a character needs to be in the soul's cognitive power, where also is faith.
Q: Objection 1: It seems that the character is not subjected in the powers of the soul. For a character is said to be a disposition to grace. But grace is subjected in the essence of the soul as we have stated in the Second Part (I-II, Q. 110, A. 4). Therefore it seems that the character is in the essence of the soul and not in the powers.

Obj. 2: Further, a power of the soul does not seem to be the subject of anything save habit and disposition. But a character, as stated above (A. 2), is neither habit nor disposition, but rather a power: the subject of which is nothing else than the essence of the soul. Therefore it seems that the character is not subjected in a power of the soul, but rather in its essence.

Obj. 3: Further, the powers of the soul are divided into those of knowledge and those of appetite. But it cannot be said that a character is only in a cognitive power, nor, again, only in an appetitive power: since it is neither ordained to knowledge only, nor to desire only. Likewise, neither can it be said to be in both, because the same accident cannot be in several subjects. Therefore it seems that a character is not subjected in a power of the soul, but rather in the essence.
Q: Objection 1: It seems that a character can be blotted out from the soul. Because the more perfect an accident is, the more firmly does it adhere to its subject. But grace is more perfect than a character; because a character is ordained unto grace as to a further end. Now grace is lost through sin. Much more, therefore, is a character so lost.

Obj. 2: Further, by a character a man is deputed to the Divine worship, as stated above (AA. 3, 4). But some pass from the worship of God to a contrary worship by apostasy from the faith. It seems, therefore, that such lose the sacramental character.

Obj. 3: Further, when the end ceases, the means to the end should cease also: thus after the resurrection there will be no marriage, because begetting will cease, which is the purpose of marriage. Now the exterior worship to which a character is ordained, will not endure in heaven, where there will be no shadows, but all will be truth without a veil. Therefore the sacramental character does not last in the soul for ever: and consequently it can be blotted out.
Q: Objection 1: It seems that a character is imprinted by all the sacraments of the New Law: because each sacrament of the New Law makes man a participator in Christ's Priesthood. But the sacramental character is nothing but a participation in Christ's Priesthood, as already stated (AA. 3, 5). Therefore it seems that a character is imprinted by each sacrament of the New Law.

Obj. 2: Further, a character may be compared to the soul in which it is, as a consecration to that which is consecrated. But by each sacrament of the New Law man becomes the recipient of sanctifying grace, as stated above (Q. 62, A. 1). Therefore it seems that a character is imprinted by each sacrament of the New Law.

Obj. 3: Further, a character is both a reality and a sacrament. But in each sacrament of the New Law, there is something which is only a reality, and something which is only a sacrament, and something which is both reality and sacrament. Therefore a character is imprinted by each sacrament of the New Law.
Q: Whether God Alone, or the Minister Also, Works Inwardly Unto the Sacramental Effect?

A: On the contrary,
It is written (Rom. 8:33): "God that justifieth." Since, then, the inward effect of all the sacraments is justification, it seems that God alone works the interior sacramental effect.

I answer that,
There are two ways of producing an effect; first, as a principal agent; secondly, as an instrument. In the former way the interior sacramental effect is the work of God alone: first, because God alone can enter the soul wherein the sacramental effect takes place; and no agent can operate immediately where it is not: secondly, because grace which is an interior sacramental effect is from God alone, as we have established in the Second Part (I-II, Q. 112, A. 1); while the character which is the interior effect of certain sacraments, is an instrumental power which flows from the principal agent, which is God. In the second way, however, the interior sacramental effect can be the work of man, in so far as he works as a minister. For a minister is of the nature of an instrument, since the action of both is applied to something extrinsic, while the interior effect is produced through the power of the principal agent, which is God.

Reply Obj. 1: Cleansing in so far as it is attributed to the ministers of the Church is not a washing from sin: deacons are said to "cleanse," inasmuch as they remove the unclean from the body of the faithful, or prepare them by their pious admonitions for the reception of the sacraments. In like manner also priests are said to "enlighten" God's people, not indeed by giving them grace, but by conferring on them the sacraments of grace; as Dionysius explains (Coel. Hier. v).

Reply Obj. 2: The prayers which are said in giving the sacraments, are offered to God, not on the part of the individual, but on the part of the whole Church, whose prayers are acceptable to God, according to Matt. 18:19: "If two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by My Father." Nor is there any reason why the devotion of a just man should not contribute to this effect. But that which is the sacramental effect is not impetrated by the prayer of the Church or of the minister, but through the merit of Christ's Passion, the power of which operates in the sacraments, as stated above (Q. 62, A. 5). Wherefore the sacramental effect is made no better by a better minister. And yet something in addition may be impetrated for the receiver of the sacrament through the devotion of the minister: but this is not the work of the minister, but the work of God Who hears the minister's prayer.

Reply Obj. 3: Inanimate things do not produce the sacramental effect, except instrumentally, as stated above. In like manner neither do men produce the sacramental effect, except ministerially, as also stated above.