Entries on the Sacraments Saints.SQPN.com Published: 2010 Categorie(s): Tag(s): Catholic "Roman Catholic" Christian Christianity Sacrament Sacraments "Entries on the Sacraments" "New Catholic Dictionary" "Saints.SQPN.com" SQPN 1
Entries on the Sacraments sacrament related entries from the New Catholic Dictionary 2
Sacrament Latin: sacra res, a sacred thing Among profane writers, the word sacrament designates a sacred thing, such as a soldier's oath. Theologically a sacrament is • a sensible sign, • instituted by Christ, • to signify and produce grace. The essentials of a sacrament are • an external rite, • significative and productive of grace, and • Divine institution. PreChristian Sacraments Circumcision, both in the law of nature and the Mosaic Law. is generally regarded by theologians as a sacrament, instituted by God to remit original sin; in an infant this was effected by the faith of the parents in the promised Redeemer; in an adult by the faith of the recipient. Other sacraments in the Mosaic Law are: Paschal Lamb, ordination of priests,
and legal purifications. These rites did not produce grace of themselves, they roused faith and other dispositions which contributed to win from God the infusion of grace. Sacraments of the New Law The Council of Trent defined that Christ instituted seven sacraments • Baptism • Confirmation • Holy Eucharist • Penance • Extreme Unction • Holy Orders • Matrimony The Greek Church and Eastern sects accept that these seven are the sacraments. Protestants generally teach that there are two sacraments of the Gospel, Baptism and the Lord's Supper, and the others "have no visible sign of ceremony ordained by God." 3
Christ the GodMan immediately instituted the sacraments. As God, He is the principal cause of them, since God alone can give to a material rite the power to produce grace; Christ as Man instituted them and also gives them their efficacy from His merits and death. Efficacy of the Sacraments Protestants teach that sacraments do not give grace; their purpose is to rouse faith, so that fiduciary faith, not the sacrament, is the medium of grace and heavenly gifts. The Council of Trent teaches that the sacraments produce grace ex opere operato, that is, from Divine institution they are instrumental
causes of grace. Hence the sacramental rite, independent of the faith, merits, or worthiness of the minister, confers grace when the recipient places no obstacle. If a sacrament is received without the necessary dispositions, it gives no grace. However, theologians teach that when the evil disposition is removed, then the sacrament revives and gives grace. This doctrine is certain for Baptism, and is probable for the other sacraments, except Holy Eucharist and Penance which do not revive. Matter and Form The sacrament is composed of two elements • matter, the determinable element • form, words which determine the matter Both together signify and produce grace. For a valid sacrament the minister must use valid matter and pronounce the essential words of the form; moreover as a rational and secondary minister, he must determine the purpose of the rite and so have at least the intention of doing what the Church does. If the sacrament is made and administered for the purpose of mockery or mimicry, the sacrament is invalid due to defective intention. Division of the Sacraments Baptism and Penance are called sacraments of the dead because their primary purpose is to remit sin and to confer spiritual life through sanctifying grace; the other sacraments are called sacraments of the living, because they increase grace already existing in the soul. This division is not 4
absolute, for at times a sacrament of the dead simply gives an increase of grace; at times a sacrament of the living, e.g Extreme Unction, can remit
grave sin. The noblest of the sacraments is Holy Eucharist, for it contains Christ Himself. Some sacraments are more necessary for salvation than others, thus Baptism is necessary for all; Penance for those who fall into grave postBaptismal sin; Holy Orders to give sacred ministers to the Church. Effects They produce sanctifying grace or increase it and they give sacramental grace, i.e., the right to actual graces granted by God at opportune times in order that the obligations imposed by the sacrament may be faithfully fulfilled. Baptism, Confirmation, and Holy Orders imprint a character on the soul, hence they can be received but once. Minister The laity, i.e., the contracting parties, are the ministers of Matrimony; a lay person can be the extraordinary minister of Baptism in the case of danger from death; outside the above, the minister must be ordained. Heretical and schismatical ministers validly ordained, can administer valid sacraments, for the efficacy of the sacraments is solely from Divine institution and the merits of Christ, and so does not depend on the faith or worthiness of the minister. Recipient To receive the other sacraments valid Baptism is necessary. Adults must have at least an habitual intention to receive a sacrament but in Penance and Matrimony a virtual intention is required. No intention is required for infants and the perpetually insane to receive the sacraments of which they are capable. To receive the sacraments worthily, the recipient
must have the requisite dispositions, i.e., supernatural attrition for the sacraments of the dead; a state of grace for the sacraments of the living. 5
Baptism Greek: baptizo, wash or immerse The act of immersing or washing. In Holy Scripture it also signifies, figuratively, great suffering, e.g., Christ's Passion (Luke, 12). It is the "first" sacrament, or sacrament of initiation and regeneration, the "door of the Church." Defined theologically, it is a sacrament, instituted by Christ, in which by the invocation of the Holy Trinity and external ablution with water one becomes spiritually regenerated and a disciple of Christ. Saint Thomas says it is the "external ablution of the body performed with the prescribed form of words." The Sacrament of Baptism is absolutely necessary for salvation, because all are subject to original sin: wherefore Christ's words to Nicodemus, "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." (John, 3) The chief effects of this sacrament are • the impression of a character or seal by which we are incorporated with Christ (Galatians 3; 1st Corinthians 6) • regeneration and remission of original sin (and actual if necessary), as well as punishment due to sin, and infusion of sanctifying grace (with its gifts) Baptism is administered by pouring water on the head of the candidate, saying at the same time, I baptize thee, in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of Christ or His Church. The water must flow over the skin. These essentials are apart from the
beautiful requirements of the Church for solemn Baptism. Infusion (pouring), immersion, and aspersion (sprinkling) are equally valid. The present ritual of the Latin Church allows for the first two, favoring infusion by the law of custom. Baptism of desire (flaminis) and of blood (sanguinis) are called such analogically, in that they supply the remission of sin and the regenerative grace, but not the character; the former presupposes perfect charity or love of God (therefore implicitly the desire for the sacrament), while the latter is simply martyrdom for the sake of Christ or His Church. Without the Sacrament of Baptism or martyrdom it is commonly taught that infants cannot attain to the enjoyment of the Beatific Vision. 6
Confirmation Latin: confirmare, to make fast A sacrament of the New Law, in which, through the prayer and the anointing of the forehead with chrism by the minister, the Holy Ghost is communicated to a baptized person, to make him a strong and perfect Christian and a soldier of Jesus Christ. The ordinary minister of this sacrament is a bishop; since it imprints a character on the soul, it cannot be repeated. On the part of the recipient, there is required a state of grace, and a ready knowledge of Christian faith and doctrine. 7
Eucharist Greek: eucharistia, thanksgiving The sacrament and sacrifice of the New Law in which Christ the Lord is Himself present, offered, and received under the species of bread and
wine. The name is from the account of the Last Supper. The Catholic Church teaches that "in the Eucharist, the Body and Blood of the Godman are really, truly, substantially, and abidingly present together with His Soul and Divinity for the nourishment of souls, by reason of the Transubstantiation of the bread and wine into the Body and Blood of Christ, which takes place in the unbloody sacrifice of the New Testament, i,e., the Mass." This Real Presence is proved from the literal interpretation of the promise of Christ to give his Body and Blood, as found in Saint John's Gospel, 6, and from the four independent accounts of the fulfilment of the promise at the Last Supper (Matthew 26; Mark 14; Luke 22; 1 Corinthians 11). From the same accounts it follows that Christ is present by Transubstantiation, namely the entire substance of bread and wine is changed into the Body and Blood of Christ, the accidents only of bread and wine remaining. With the single exception of Berengarius of Tours (1088), none denied this doctrine until the 16th century, when the reformers put forth various errors of a mere figurative or virtual presence, as also of the manner of Christ's presence. They were all condemned in the Council of Trent. The accidents of bread and wine are therefore without their proper substance, yet are real and not mere subjective impressions. The mode of Christ's presence is spiritlike, somewhat as the soul in the body. He is whole and entire in the whole Host and whole and entire in every part thereof. At one and the same time He exists in heaven and in many different places on earth. From the Real Presence it follows that
He is to be adored. It is evident that the Eucharist is a sacrament, for it is a visible sign of invisible grace instituted by Christ. Its principal effect is the union of the soul with Christ by love, and spiritual nourishment by increasing 8
sanctifying grace. It produces also a certain spiritual delight, blots out venial sin, and preserves from mortal sin by exciting to charity, and as Christ explicitly promised is the pledge of a glorious resurrection and eternal happiness. 9
Sacrament of Penance
A sacrament of the New Law, instituted by Christ, for the remission of sins committed after Baptism. Implied in the right of "binding and loosing" promised by Christ to the rulers of His Church (Matthew 16:18), the power to forgive sins was unequivocally granted to the Apostles, and consequently to their successors, since the Church is permanent and unchangeable; it was thus granted by the words of Christ to the Apostolic college on the day of His Resurrection: "Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." (John 20). The fact that Our Lord empowered His earthly representatives with authority not only to forgive but also to retain sins proves, in the first place, that He willed the exercise of this power to be a judicial process, in which the minister is to judge who are worthy, and who are unworthy, of forgiveness. Secondly, it shows that the forgiveness of sins by the use of this power is effected through an external rite or sacrament, since it is
only by external communication between judge and culprit that a judicial process can be conducted among human beings. Thirdly, it demonstrates that this sacrament is necessary for the remission of those sins that come under its province; for the power to retain would be useless if the sinner could obtain the full pardon of his transgressions independently of this sacrament. However, from other sources we know that the strict necessity of this sacrament, Penance, as it has been called for many centuries, applies to mortal sins only, and venial sins can be forgiven without recourse to the sacramental tribunal. Moreover, Catholic doctrine teaches that the actual reception of Penance is strictly necessary for judicial forgiveness, and although mortal sins can be taken from the soul by an act of perfect contrition this contrition must imply the intention of submitting them to the sacramental tribunal at the nearest opportunity. From the notion of Penance proposed in Sacred Scripture and interpreted by tradition and by the practise of the Church, theologians deduce the constitutive elements of this sacrament. The remote matter is sins committed after Baptism, for the judicial character of Penance limits its scope to transgressions committed by those who are subject to the jurisdiction of the Church. The proximate matter is commonly held to be the three acts of the penitent, confession, contrition, and satisfaction. 10
Confession and contrition are essential; the former, because the judicial nature of this sacrament requires that the case being tried should be
manifested to the judge; the latter because no sin is forgiven by God unless the sinner be repentant. However, for a worthy reception of Penance, attrition (imperfect contrition) is sufficient. Contrition, of course, implies the purpose of avoiding sin and amendment of one's evil ways. Satisfaction, or the sacramental penance, since it is directed to the remission, not of sin, but of the temporal punishment remaining after the forgiveness of sin, is only an integral part, i.e., it is required for the perfection, but not for the essential constitution of the sacrament. Hence, the penance may be performed after the sacrament has been conferred, as is the custom nowadays. For the same reason, in certain circumstances, e.g., when the penitent is dying, the priest may refrain from imposing any penance. Finally, the form of Penance is the priest's absolution. Besides the power of the priesthood, the minister of Penance must possess sacramental jurisdiction over the penitent, for in every judicial process the judge must be invested with authority over the culprit. Jurisdiction is ordinary if it is annexed by law to the minister's office, delegated if it is deputed to his person by a superior. Penance can be received by any person who has committed sin, whether mortal or venial, after Baptism. Sins forgiven in a previous confession may be made again the matter of absolution, since the soul can always receive the grace which would remit such sins if they were still present. The principal effect of a worthy reception of Penance is the forgiveness of sin by the infusion of sanctifying grace. Being primarily ordained
to take away mortal sin and to restore the life of grace to those who are spiritually dead, Penance is a sacrament of the dead. Those who are in the state of grace when they approach the sacred tribunal receive therefrom an increase of sanctifying grace. Penance also confers a claim to actual graces necessary to retain God's friendship; frequently, too, it gives peace of conscience and joy of spirit. The faithful, if they are conscious of any mortal sin not yet properly confessed and forgiven, are obliged to receive the sacrament of Penance at least once a year; also, when in danger of death, and when they wish to receive Holy Communion. 11
Extreme Unction
A Sacrament of the New Law, instituted by Jesus Christ, in which the sick who are seriously ill, by the anointing with holy oil, and by the prayer of the priest, receive the grace of God for the good of their souls and often also for the good of their bodies. Its minister is a priest; the recipient must be ill from sickness, and in a state of grace, though from its secondary end it can also act as a sacrament of the dead and remit mortal sin. Its purpose is to heal the soul and wipe out the remains of sin and thus prepare it for entrance into glory. Restoration to health through the sacrament is of frequent occurrence. The Apostle James writes "Is any man sick among you? Let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord." 12
Holy Orders
Latin: ordo, rank A sacrament of the New Law, instituted by Christ, by which spiritual power is given and grace is conferred for the performance of sacred duties. There are seven orders in the Latin Church: four minor, acolyte, exorcist, reader, and porter; and three major, or sacred orders, subdeacon, deacon, and priest. Since the episcopate is the fulness and the perfection of the priesthood, it is included in the priesthood. Though there are seven orders, there is but one Sacrament of Holy Orders. Three orders are of Divine institution, the episcopate, the priesthood, and the diaconate, and produce grace ex opere operato. Bishops are superior to priests and have greater power, while priests are in turn superior to deacons. The remaining orders are of ecclesiastical institution. Matter and Form For minor orders, the instruments whose use is commanded by the Roman Pontifical are the matter; the words pronounced by the minister as the ordinandus touches the instruments, are the form. For the subdiaconate, the instruments used, i.e., paten and chalice, and the book of the Epistles, are the matter; the words, pronounced by the minister as he offers the instruments to the ordinandus, are the form. For the diaconate, the matter is the imposition of the right hand of the bishop on the head of the ordinandus; the words, "Receive the Holy Ghost," spoken by tle bishop as he conforms the above action, are the form. There are two opinions regarding the matter and form of the priesthood and the episcopate.
For the priesthood, some contend that the matter is the first imposition of hands made by the bishop; while the form is the prayer and the preface immediately following, as found in the Roman Pontifical. Others hold that the imposition of hands together with the giving of the instruments constitute the matter; while the form is the words pronounced by the bishop at the imposition of hands and the giving of the instruments. For the episcopate some authorities declare that the essential matter is the imposition of hands made by the consecrating bishop; and the prayer pronounced by the bishop as he imposes hands is the form. Others claim that the partial or total matter is the imposition of the book of the Gospels on the shoulders of the conseorandus, while the form is the words "Receive the Holy Ghost," pronounced as this action is 13
performed. In practise whatever is prescribed by the Church in ordination must be observed; thus in this, as in other sacraments, the Church insists, that anything omitted, must be supplied. Effects The effects of the minor orders and the subdiaconate are to confer spiritual power, enabling the recipient to discharge the duties and offices proper to each individual order. The effects of the diaconate and of the major orders are the supernatural effects proper to a sacrament • the increase of sanctifying grace as befits a sacrament of the living • sacramental grace, i.e., the right to actual graces so that the Divine Office and its obligations can be rightly fulfilled • an indelible character imprinted on the soul (according to the more common opinion, each of the above orders im prints a new character on the soul, distinct one from the other)
• the bestowal of spiritual power, enabling the recipient to discharge the sacred offices, i.e., empowering priests to consecrate, to administer the sacraments, to preach, etc., the bishop to be the ordinary minister of Confirmation, to ordain, to consecrate, and the deacon to chant the Gospel, etc. Minister and Subject The ordinary minister of a valid ordination is a consecrated bishop; the extraordinary minister can be a priest who obtains the power to confer some orders, either from law or Apostolic indult, e.g., a cardinal or an abbot nullius can confer first tonsure and the minor orders. The minister of episcopal consecration is a bishop, who is assisted by two other bishops; the Holy See can dispense from the need of coconsecrating bishops. Only a baptized male is capable of receiving Holy Orders; also there is required in the adult recipient, an habitual intention of receiving the sacrament. For lawful ordination, the Church demands that the candidate is of due age and knowledge, is free from irregularity and excommunication, is of good life, and shows signs of a vocation, and finally that the interstices are observed, i.e., that the candidate for the priesthood shall receive and exercise the various orders, both minor and major, which precede the priesthood. 14
Matrimony
The valid union of a man and a woman, by which they give themselves each to the other for mutual helpfulness and society, and for the
begetting of children. The name of this union is derived from the Latin matris munus, the office of mother, signifying that the man and woman are united principally that the woman, if possible, may have the privilege of lawful motherhood. It is a true contract; the parties bind themselves to each other for certain definite objects, which are that the woman may become a mother if possible, that each may be a helpmate to the other, and that carnal temptations and sins may be more easily avoided. The obligation or bond imposed by the contract is called the ligamen, or tie. Matrimony is the oldest contract in the world, having been instituted by God when He created man. "Male and female he created them; and God blessed them, and said: Increase and multiply, and fill the earth" (Genesis 1) ; and later, "It is not good for man to be alone; let us make a help like unto himself… . Wherefore a man shall leave father and mother and shall cleave to his wife, and they shall be two in one flesh" (Genesis 2). Christian matrimony, the union of baptized Christians, is a sacrament which unites a Christian man and woman in lawful marriage. Any marriage is a contract, but the marriage of baptized persons is more: it is a true sacrament, giving great and special graces to those who receive it worthily. Long before the great Councils had clearly defined this doctrine it was embodied in the tradition of the Church. Saint Paul tells us: "So also ought men to love their wives as their own bodies. This is a
great sacrament, but I speak in Christ and in the Church" (Ephesians 5). Like all the sacraments, Christian matrimony was instituted by Our Lord, but there is no mention of this in the Scriptures. The oftquoted words, "What God hath joined together, let no man put asunder," merely emphasize the indissoluble quality of the contract and not its sacramental character. Each sacrament of the Church requires a minister, but the officiating clergyman is not the minister of matrimony; in nearly every case, indeed, his presence is necessary, but he is merely the official who receives the mutual consent of the parties and gives the Church's 15
blessing to their union. The contracting parties are the real ministers of this sacrament; its "matter" is the mutual giving of each to the other, and its "form" consists in the words or outward signs by which the man and the woman express their agreement and intention to be husband and wife. This sacrament may be received by any baptized person, provided that there is no natural impediment and none that arises from the law of God or of the Church. From some impediments the Church can dispense; from others she cannot. God's law prohibits marriage between persons who are within very close degrees of bloodrelationship, and other impediments have been established by the law of the Church. Unbaptized persons, though they may enter into the lifelong contract of matrimony, are incapable of receiving the sacrament.
The ceremonies of a Catholic marriage are simple. They consist essentially in the expression of mutual consent, the blessing of the union by the priest, and the giving of the weddingring, a symbol of faithfulness. The words expressing consent, and those used at the giving of the ring, vary in different languages and in different countries. The Church urges strongly that marriages of Catholics should take place in church and with a Nuptial Mass, but will dispense with these conditions for sufficient reasons. 16
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Saint Joseph According to the Holy Gospels (2011) A short booklet collecting all the information we know about Saint Joseph from the Scriptures, and then clarifying it by showing it in the context of the Holy Lands of that time. A Catholic Truth Society publication. From SQPN Books. Mothers of the Saints, by F Drouet, CM (2011) Behind every saint is a saintly mother, and this little booklet introduces some of the most famous. From SQPN Books. Why Catholics Pray to the Blessed Virgin Mary, by Monsignor Canon Moyes, DD (2011) A simple, clear explanation of the scriptural and traditional basis for asking for the prayers of the Blessed Virgin Mary, and why it's no different than asking your family, friends or a congregation to do the same. From SQPN Books. Hell: Questions and Answers, by Father Francis J Ripley (2011) 23
Through the timehonoured method of questions and answers, Father Francis explains the tenets of the faith concerning Hell and the afterlife for those in it based on scripture and the traditions of the faith. From SQPN Books. The Lie of Pope Joan (2011) The weird lie about a female pope has lasted for centuries, and still gets trotted out today by antiCatholic writers. In two short articles J P Kirsch and Father Bertrand L Conway describe the various forms of this nonsense tale, summarize the theories on how it started, and explain the simple reasons why it didn't happen and couldn't have happened. From SQPN Books. Antichrist, by Father C C Martindale, SJ (2011) In a shocking departure from most works on the AntiChrist, Father Martindale looks at the scriptures and explains what they actually say and would have meant to the writers and the history of the Church. The result is a realistic appraisal of their meaning and an explanation of the AntiChrist, an evil that is far more real, mundane and insidious than the fantastic conspiracies we're used to hearing about. From SQPN Books.
The Mystery of the Incarnation, by Father J E Canavan, SJ (2011) In a clear, brief and intelligent way, Father Canavan explains the need, the purpose, the results, and the orthodox doctrine on the Incarnation of Jesus Christ. From SQPN Books. The Real Presence, by Father F Mangan, SJ (2011) A short booklet explaining concept and proofs of the Real Presence of Christ in the Eucharist, based on Scripture, Church Tradition and the writings of the Fathers. From SQPN Books. 24
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