Seven Sacraments
- Baptism
- Penance/Reconciliation
- Eucharist
- Confirmation
- Matrimony
- Holy Orders
-
Extreme unction or Anointing of the Sick
The history of human salvation is the history of the way God came
to men. The first step on this way was the bridging of the gulf
separating God and man in the person of the one Mediator Jesus Christ
and by his work of redemption. By means of his Church Christ makes his
grace available to all. Only in this application of redemption to
mankind is the redemptive action of Christ completed. The doctrine of
the sacraments is the doctrine of the second part of God's way of
salvation to us. It deals with the holy signs which Christ instituted
as the vehicles of his grace.
The great mystery of the union in Christ of a human nature with the
second Person of the Godhead is that the human actions and sufferings
of Christ are divine actions and sufferings. The sacraments are a
living continuation of this mystery. There are earthly, external signs
here which, of themselves, could never acquire any supernatural
significance, but the signs of the sacraments have been made by Christ
into vehicles of his grace. They effect in men the grace for which
Christ made them the sign.
So there are two fundamental ideas which constantly recur in the
Church's teaching, on the sacraments. First there is the Church's
concern for these instituted by Christ, their number, and their proper
preservation and administration; then the grace which Christ has for
all time linked with these signs and which is communicated by them.
The second is the effect of the sacraments. They are the signs of
Christ's work; the effectiveness of Christ's continuing work in his
Church cannot be dependent on man's inadequacy. A sacrament,
administered properly in the way established by Christ and with the
proper intention, gives the grace it signifies. It is effective not by
reason of the power of intercession of priestly prayer nor on account
of the worthiness of the recipient, but solely by the power of Christ.
The power of Christ lives in the sacraments. The effect of the
sacrament is independent of the sinfulness or unworthiness of the
minister. The Church has never tolerated any subjective qualification
of the objective effectiveness of the sacraments ex opere operato.
This would ultimately be to conceive the way of salvation as being
man's way to God and not God's way to man.
The Church Thus Teaches: There are seven sacraments. They were
instituted by Christ and given to the Church to administer. They are
necessary for salvation. The sacraments are the vehicles of grace
which they convey. They are validly administered by the carrying out
of the sign with the proper intention. Not all are equally qualified
to administer all the sacraments. The validity of the sacrament is
independent of the worthiness of the minister. Three sacraments
imprint an indelible character.
Sacramentals are instituted by the Church and are
effective by virtue of the Church's intercession. Institution and
alteration of them is reserved to the Holy See.
Sacrament of Baptism
Baptism is the sacrament that frees man from original sin and from
personal guilt, that makes him a member of Christ and His Church. It
is thus the door to a new and supernatural life.
This sacrament has been undisputed in the Church since the beginning
of Christian tradition. It has never been rejected by any heresy
intending to remain on a Christian basis. Doubts could arise only
about the ways and means of administering it and on its effects and
way of operation. These things are therefore in essence what Church
documents about baptism deal with.
THE CHURCH TEACHES:
Baptism is a true sacrament instituted by Christ. It is administered
by washing with natural water and at the same time invoking the Most
Holy Trinity. Anybody, even an unbeliever or a heretic can validly
administer baptism. Since it confers grace by the signs' being
properly carried out children can and should be baptized even while
still infants. Baptism is necessary for salvation. Baptism effects the
remission of original sin and actual sins and of all punishment due to
sin; it confers sanctifying grace, membership in Christ and in the
Church and the obligation to obey the Church's laws, and give an
indelible character.
Note: from Pope Innocent III AD1201. The baptism of young children is
not profitless. As circumcision made men members of the People of
Israel, so baptism gives them entry to the kingdom of heaven......
Sacrament of Penance
As to Penance. If the Church is to fulfill in its entirely her task
of saving mankind she needs the power to forgive sins. It is a power
essentially different from her mission to preach the Gospel and
baptize. In baptism, indeed all sins and the punishment due to them
are remitted. Baptism is the first justification. But the first
justification is also the first entry into the realm of the
supernatural which works entirely by God's grace and which asks of the
person baptized no more than that he turn away from sin and turn in
faith to Christ.
Penance is something different. A baptized person who sins again,
sins against God to whom, since his baptism in the name of the Most
Holy Trinity, he belongs. He also betrays the Church of which he is
now a member. Thus, the new atonement assumes the character of a legal
trial, with accusation, sentence and satisfaction.
The practice of penance has varied considerably down the centuries.
In very early days satisfaction, usually in the form of public
penance, was very much to the fore. Re-acceptance into the Church
community normally took place only after completion of the penance
imposed. More and more, however, penance has withdrawn from the public
domain and today only the private administration of the sacrament is
still in use.
The development of the system of confession shows that
misunderstanding easily arises above the nature of penance. In the
face of all attacks - by Wycliffe, the Reformers, liberal dogmatic
historians and modernists - the Church has always maintained the
judicial character of the sacrament of penance and drawn the necessary
conclusion.
THE CHURCH THUS TEACHES:
The Church has the power to forgive all sins. This forgiveness of
sins is a true sacrament instituted by Christ, different from baptism,
particularly on account of its judicial form. Sins are forgiven only
by the sacrament of penance. Sins are forgiven by absolution which can
only be given by an authorized priest. It is a real judicial pardon.
The Church has the power to reserve certain cases.
On the part of the sinner contrition, confession and satisfaction
are required. Contrition is aversion to the sins committed. Perfect
contrition remits sin even before confession if it is joined with the
intention to confess. Imperfect contrition (attrition) is sufficient
if there is confession, and is a good and salutary thing.
Confession must cover all mortal sins committed since baptism and
not previously confessed. Venial sins, and sins already confessed can
validly be confessed. And satisfaction. The effect of the sacrament is
recon- ciliation with God, that is, the remission of sins and the
eternal punishment but not all the temporal punishment.
Sacrament of the Eucharist
The doctrine of the Holy Eucharist consist of that of the Eucharist
sacrifice, the sacrificial meal, and the sacrificial food, or to
express it otherwise, it consists of the doctrine of the Mass, of
Communion, and of the Real Presence. There is no presence of Christ in
the Blessed Sacrament that is not meant first and foremost as food for
the faithful people, and there is no sacramental union with Christ in
Holy Communion that is not to be thought of as a sacrificial meal:
'For as often as you shall eat this bread, and drink the chalice, you
shall show the death of the Lord, until he come' (1 Cor. 11:26). The
Eucharistic meal can only be prepared in the sacrifice of the Mass.
Thus the mystery of the Eucharist summarizes the whole mystery of our
redemption. There are two fundamental relationships in which Christ
stands to us. First, he is our priestly mediator with God, and offers
him atonement for our sins. Bust Christ is not a stranger to us, who
merely represents us as a propitiator before God. He comes to us in
the second relationship by being the mediator of the grace which God
gives us on account of his sacrifice. That is the mystery of our union
with Christ who is the source of all grace for us. 'And of his
fullness we have all received, grace for grace' (John 1:16).
This second community is realized only in the sacrifice of the Cross,
by his giving his life for his Church which he had to ransom from
himself. Only in death did Christ seal the deep covenant with the
Church whereby she is purified and sanctified and which according to
the teaching of St. Paul is the image of the most intimate union of
human being in marriage: 'Husbands, love your wives, as Christ also
loved the Church and delivered himself up for it; that he might
sanctify it, cleansing it by the laver of water in the word of life'
(Eph. 5:25). From the opened side of our crucified Savior the Church
was first born, as Eve was taken from Adam's side. That is the most
ancient way of expressing this truth.
This twofold relationship, then, in which Christ stands to us men, as
our mediator before God and the bringer of all graces from God, lives
on in the mystery of the Eucharist. The Holy Mass is the renewing of
the sacrifice which Christ offered for us, of the sacrifice of
atonement for our sins; but the sacrifice is also at the same time the
preparation of the Eucharistic meal, the sacrament of our union with
Christ in grace.
We should not be surprised if the doctrine of the real presence of
Christ in the Blessed Sacrament occurs more than most doctrines in the
documents of the Church. There are few mysteries of the faith where
the mystery is so evident and therefore so exposed to the attacks of
heresy and unbelief. However, the militant position of the Church
should not prevent us from seeing the Real Presence in the context of
the whole Eucharistic mystery.
THE CHURCH TEACHES:
The doctrine of the Holy Eucharist is thus made up of:
1. Doctrine about the Eucharistic sacrifice. Holy Mass is a real
sacrifice, instituted by Christ at the Last Supper. It represents
Christ's sacrifice of the Cross, but in an unbloody manner. Priest and
victim are both Christ, who offers himself through the priest. The
laity also offers the sacrifice, but does not have the power to
transubstantiate. The Eucharistic sacrifice is offered to God in
praise, thanksgiving, petition and atonement, for the living and the
dead. Saints may also be commemorated in honor and petition. The
Church has the responsibility of determining the rites and prayers to
be observed. The liturgy as a whole is the public worship by the
mystical Body of Christ. In every liturgical activity Christ is
present, in a manner that must be properly interpreted.
2. Doctrine about the Eucharistic sacrament, sacrificial meal and
sacrificial food: The Holy Eucharist is a true sacrament, instituted
by Christ. Christ is really present in the Holy Eucharist, even when
not being received. It is therefore to be honored and adored. The
whole Christ is present in either kind and is received by the
communicant. For the wheat bread and grape wine are transubstantiated
by the ordained priest into the flesh and blood of Christ so that only
the appearance of bread and wine remains.
The sacrament effects union with Christ; it is nourishment for the
soul, gives increase in grace and remits venial sin and punishment.
Sacrament of Confirmation
The sacrament of confirmation completes the sacrament of baptism.
If baptism is the sacrament of re-birth to a new and supernatural
life, confir- mation is the sacrament of maturity and coming of age.
The real confession of Christ consist in this 'that the whole man
submits himself to Truth, in the judgment of his understanding, in the
submission of his will and in the consecration of his whole power of
love . . . To do this, poor-spirited man is only able when he has been
confirmed by God's grace'
This confirmation in the power of the Holy Spirit leading to a firm
profession of faith has always been the particular effect which
Catholic tradition has ascribed to the sacrament. It is effect which
complements and completes that of baptism.
THE CHURCH TEACHES:
Confirmation is a true sacrament instituted by Christ and different
from baptism. It is administered by laying-on of hands and anointing
with chrism accompanied by prayer. The chrism is blessed by the bishop
and the bishop administers the sacrament. All baptized persons can and
should be confirmed. The effect of the sacrament of confirmation is to
give strength in faith and for the confession of faith and to impress
an indelible character.
Sacrament of Matrimony
Matrimony is the marriage contract between Christians raised by
Christ to the dignity of a sacrament. The theological and dogmatic
treatment of this sacrament does not look very much to its main
features of unity and indissolubility which are basic characteristics
of all marriage in natural ethics; they are rather premisses, though
of course they attain greater significance and depth and stability in
marriage as a sacrament. The fact, then, that these features take up a
considerable amount of space in Church documents must not be allowed
to hid the theological content of this sacrament which comes to us
from revelation and belongs to the supernatural order. As a sacrament
matrimony is entirely oriented on man's supernatural goal. Matrimony
and order are the two sacraments which not only serve the individual
in reaching this goal but are there for the benefit of the community.
Matrimony is there for the mutual help of the spouses and the increase
of the people of God. Devotion to his twofold end is the way of
salvation for married couples, a way sanctified by the sacrament. 'Yet
she shall be saved through childbearing; if she continue in faith, and
love, and sanctification, with sobriety' (1 Tim:2:15).
The mutual sacrifice and devotion of husband and wife is a true
picture of Christ's sanctifying sacrifice and devotion to His Church.
'Matrimony has its significance in the first place from Christ who
took the Church as his bride at the price of his own blood. And also
because when he offered his life as the price of her ransom, he
stretched our his arms in an embrace of supreme love. And thirdly: as
Eve was formed from the side of Adam while he slept, so the Church was
formed from the side of the dying and dead Christ, as the two chief
sacraments poured from his side - the blood of redemption and the
water of absolution' (Albertus Magnus).
It is only from this point of view that one can understand the
Church's unceasing struggle against any attempt to see marriage as
something unholy or something merely profane, of no concern to
religion. The campaign began with those countless rigorist or dualist
sects in early times and in the Middle Ages; if defended the religious
nature of marriage against the Reformers for whom it was just a civil
affair; it represented the demands of the Church in matter of
matrimonial legislation in various countries and defended the
indissolubility of the marriage contract and the sacrament in the
encyclicals of Leo XIII and Pius XI.
Since marriage is also of the greatest civic significance,
jurisdiction in matrimonial matters was one of the commonest causes of
differences between Church and state. Since this is solely a question
of dogmatic view- points, the relevant documents are omitted. For the
same reason Church documents dealing mainly with matrimonial morality
are omitted.
The Church Thus Teaches: Marriage is willed by God and was raised to a
sacrament by Christ. It is therefore good but may not be put before
the state of virginity. The sacrament of matrimony consist of the
marriage contract, so that for Christians the contract and the
sacrament are inseparable. Therefore marriage comes into the legal
competence of the Church. The Church may establish impediments,
including diriment impediments which invalidate a marriage and
forbidding impediments which make marriage illegal. She may determine
the form and rite to be observed. Matrimonial Causes fall to
ecclesiastical courts. The purpose of marriage is the increase of the
people of God and mutual help for the partners in loyalty and love.
The sacrament gives married people a claim on the graces necessary to
their state.
Only monogamy is valid. A new marriage is allowed after the death of
one party. Marriage is indissoluble, even in cases of adultery. An
unconsummated marriage can in certain circumstances be dissolved by
the Church. Once it is consummated, a separation only is possible; the
marriage bond cannot be dissolved.
Sacrament of Holy Orders
As to Orders. The supreme task which Christ had to fulfill was his
priestly work of atonement which he completed as mediator between God
and man. By the union in himself of humanity and divinity Christ is by
nature the mediator. As a man from among men, Christ is our mediator
with the Father; yet he is also capable of offering a worthy sacrifice
to God because, by virtue of the union of his human nature with the
Second Person of the Godhead, his human actions have in infinite
value. In this fullest sense, the priesthood belongs to Christ alone.
But if Christ wished to live on and continue his work in the Church,
the first thing he had to do was to provide for the continuance of his
sacerdotal and mediatory function. Above all, if Christ wished to
renew the sacrifice of the Cross throughout the ages and all over the
world as the sacrifice of the New Law in the Holy Mass, he had to
allow other men to share in his priesthood. For if there is to be a
true sacrifice, there must be a priesthood ordained and authorized by
God from whose hands God will accept the sacrifice.
All attacks on the priesthood of the Catholic Church thus go back to
denial that the Holy Mass is a true sacrifice, entrusted by Christ to
his Church, and ultimately to denial of any visible Church to which
Christ entrusted his work as mediator and redeemer. So the attacks of
Wycliffe, the Reformers and the "liberal" historians regarded the
setting up of an official priesthood as the result of the evolution of
Christian life in the early Christian communities.
The priesthood is ordained in the first place for the offering of
sacrifice and therefore for the solemnization of the Church's formal
worship. The arrangements for these celebrations demand also a
corresponding ministry and thus graded ministers to the alter. This
grading of the ministry goes in part back to direct institution by
Christ, but in part was introduced by the Church.
The degrees of order - the four minor and three major orders with the
highest of all, that of Bishop - signify an order of rank in the
mediation of grace. It must be distinguished from the other order of
rank which concerns jurisdiction, magisterium and pastorate. The
latter are not essentially linked with the powers of mediation of
grace, but in the concrete order established by God there are close
relationships between the two kinds of power. For example, the fact
that the power of forgiving sins exists in the Church does not, in
itself, say anything about who has this power. But in the divine
order, only a priest can have it.
Besides the conflict about the fact of the sacrament of order, its
institution by Christ and its hierarchical structure, it has always
been a principal concern of the Church to raise the priesthood to the
high moral level suitable to its sublime duties. In the West, a most
important stem in this direction was the insistence on celibacy. But
as we are concerned here solely with doctrinal matters, documents on
this are not given.
THE CHURCH THUS TEACHES:
Order is a true sacrament instituted by Christ who ordained the
Apostles at the Last Supper. It is administered by the laying on of
hands and the key phrases of the ordination preface. Only a Bishop can
validly ordain. Order is a purely ecclesiastical concern. The effect
of the sacrament of order is to impart the Holy Spirit and to impress
an indelible character, which permanently distinguishes those in
orders from the laity. The laity also has a part in Christ's
priesthood, but in another manner. The office of Bishop is above the
priesthood (which in turn is above the diaconate) and gives special
powers of consecration. To the priesthood belong the celebration of
Holy Mass and the power of forgiving sins. The subdiaconate belongs to
the priesthood and diaconate to the 'major orders.' In addition, the
four 'minor orders' were instituted by the Church. Conditions for the
valid reception of order are baptism and being of the male sex.
Sacrament of Extremeunction or Anointing of the Sick
As to Anointing by conferring the Holy Spirit completes the
sacrament of baptism, so extreme unction is the complement and
completion of penance. Penance restores the justification lost by sin,
extreme unction takes away the infirmity left by sin; it 'removes that
state which might be an obstacle to the clothing with glory of the
resurrection'; and, as every sacrament makes us men in some respect
like Christ, 'so we become by extreme unction like the risen Christ
because it will be given to the dying as a sign of the glory to come
in which everything mortal will be stripped from the elect' (Albertus
Magnus). According to the teaching of great theologians, the holy
anointing makes the man who stands at the threshold of eternity and
loyally cooperates with the grace of the sacrament ready to enter
directly upon the Beatific Vision.
That this sacrament was provided for the sick to strengthen them and
prepare them for a happy passage to the hereafter was for centuries an
undisputed part of tradition. The ancient prayers accompanying the
anointing of the sick are evidence of this. The Church only had to
concern herself officially with the doctrinal side of it when
particular questions cropped up or errors appeared. For this reason
the earliest documents deal more with the question of the minister and
the external rites. It was not until the Reformation denied the
sacramentality of extreme unction and its institution by Christ that a
more exact exposition was demanded of the Council of Trent.
THE CHURCH TEACHES:
Extreme Unction is a true sacrament instituted by Christ and
proclaimed by St. James. It is administered by anointing with blessed
oil accompanied by prayer. Only a priest can validly administer it. It
can be received by any baptized person who has reached the age of
reason and is on account of sickness or age in danger of death. Its
effect is the strengthening of the soul, often of the body as well,
and in the necessary conditions remission of sins.
