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So in the last lecture,

Sister spoke about sacraments as signs of sacred things

which make men holy, quoting St. Augustine,

as appropriated by the subsequent tradition. And St. Augustine gives us, or gives the subsequent

tradition and those of us who situate ourselves therein, this kind of understanding of signs

and things that sacraments are signs that communicate

or that cause things. And so you'll hear often in sacramental theology of the relationship

between the signs and the things. And you're like, okay, those are vague terms. What do you mean

exactly? Well, over the course of the church's tradition you're like, okay, those are vague terms. What do you mean exactly?

Well, over the course of the church's tradition, it kind of gets codified, or it kind of gets,

yeah, what would the word be canonized almost in a particular form? And so you may have heard

of the tripartite structure of the sacraments. Okay, so one way in which St. Thomas

Aquinas understands the sacraments to cause, or to signify and insignifying to cause, is to speak

of the sacrament itself, or the sacrament in Latin sacramentum tantum.

And then of the first effect or intermediate effect of the sacrament, which he'll refer to as

the thing and sacrament in Latin race at sacrament.

And then of the final effect or term of the sacramental causality,

...