Institutes 4.14.26 — OF THE SACRAMENTS.
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**OF THE SACRAMENTS.**
Those wretched sophists are perhaps deceived by the extravagant eulogiums on our signs which occur in ancient writers: for instance, the following passage of Augustine: “The sacraments of the old law only promised a Saviour, whereas ours give salvation” (August. Proem. in Ps. 73 ). Not perceiving that these and similar figures of speech are hyperbolical, they too have promulgated their hyperbolical dogmas, but in a sense altogether alien from that of ancient writers. For Augustine means nothing more than in another place where he says, “The sacraments of the Mosaic law foretold Christ, ours announce him” (Quæst. sup. Numer. c. 33). And again, “Those were promises of things to be fulfilled, these indications of the fulfilment” (Contra Faustum, Lib. 19 c. 14); as if he had said, Those figured him when he was still expected, ours, now that he has arrived, exhibit him as present. Moreover, with regard to the mode of signifying, he says, as he also elsewhere indicates, “The Law and the Prophets had sacraments foretelling a thing future, the sacraments of our time attest that what they foretold as to come has come” (Cont. Liter. Petil. Lib. 2 c. 37). His sentiments concerning the reality and efficacy, he explains in several passages, as when he says, “The sacraments of the Jews were different in the signs, alike in the things signified; different in the visible appearance, alike in spiritual power” (Hom. in Joann. 26). Again, “In different signs there was the same faith: it was thus in different signs as in different words, because the words change the sound according to times, and yet words are nothing else than signs. The fathers drank of the same spiritual drink, but not of the same corporeal drink. See then, how, while faith remains, signs vary. There the rock was Christ; to us that is Christ which is placed on the altar. They as a great sacrament drank of the water flowing from the rock: believers know what we drink. If you look at the visible appearance there was a difference; if at the intelligible signification, they drank of the same spiritual drink.” Again, “In this mystery their food and drink are the same as ours; the same in meaning, not in form, for the same Christ was figured to them in the rock; to us he has been manifested in the flesh” (in Ps. 77 ). Though we grant that in this respect also there is some difference. Both testify that the paternal kindness of God, and the graces of the Spirit, are offered us in Christ, but ours more clearly and splendidly. In both there is an exhibition of Christ, but in ours it is more full and complete, in accordance with that distinction between the Old and New Testaments of which we have discoursed above. And this is the meaning of Augustine (whom we quote more frequently, as being the best and most faithful witness of all antiquity), where he says that after Christ was revealed, sacraments were instituted, fewer in number, but of more august significancy and more excellent power (De Doct. Christ. Lib. 3; et Ep. ad Janur.). It is here proper to remind the reader, that all the trifling talk of the sophists concerning the opus operatum , The French adds, “Qu’ils appellent en leur gergon.”—So called in their jargon. 125 D125 This expression, opus operatum, in connection with the sacraments, has been defined in the following ways: (a) that the sacraments themselves are causes of the operations of God’s grace (b) that the sacraments effect the grace they signify by the inherent power of the sacramental action itself (c) that in the sacraments we find materials and actions which are of themselves efficacious to give grace (d) that the sacraments not only signify inward grace, but have the power of producing it in the soul. In addition to these meanings (which are very similar in content and thrust), Calvin appears to understand the expression, opus operatum, as implying yet another dimension. He seems to define it as “an action which works,” or “an active work,” thereby implying, on the part of the recipient, some active participation which merits the grace of the sacrament. Both the abovementioned definitions of the expression and the implication suggested by it, Calvin strongly repudiates. The sacraments do not have inherent power to produce grace in the soul, nor are they made efficacious by any admixture of human merit which is brought to them by sinful men. The French adds, “J’appel le acte passif, pourceque Dieu fait le tout, et seulement nous recevons.”—I call the act passive, because God does the whole, and we only receive.
Source
source-manifest/institutes— Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)- evidence_grade: D_doctrinal_textbook