In Christian belief and practice, a sacrament is a rite, instituted by Christ, that mediates grace, constituting a
sacred mystery. The root meaning of the Latin word
sacramentum is to "make sacred". Views concerning both what rites are sacramental, and what it means for an act to be
sacramental vary among Christian denominations and traditions.
The most conventional functional definition of a sacrament is that it is an outward sign, instituted by Christ, that conveys
an inward, spiritual grace through Christ. The two most widely accepted sacraments are Baptism and the Eucharist; the majority of Christians
recognize seven Sacraments or Divine Mysteries : Baptism, Confirmation (Chrismation in the Orthodox tradition), and the Eucharist, Holy Orders, Reconciliation of a Penitent (confession), Anointing of the Sick, and Matrimony. Taken
together, these are the Seven Sacraments as recognised by churches
in the High church tradition - notably Roman
Catholic, Eastern Catholic, Eastern Orthodox, Oriental Orthodox,
Independent Catholic, Old
Catholic and some Anglicans. Other denominations and traditions typically affirm only
Baptism and Eucharist as sacraments.
Varying definitions
The churches of the Catholic tradition, as well as some among the Methodist, Lutheran,
and Anglican confessions, hold that sacraments are not mere symbols, but rather that they
effect that which they signify, that is, the sacraments in and of themselves, rightly administered, are used by God as a means to
communicate grace to faithful recipients, and for recipients to communicate praise and thanksgiving to God. As a communicative
device, they thus constitute a specific form of prayer.
Some post-Reformation (a.k.a. Protestant) denominations do not maintain a sacramental
theology, although they may practice the rites themselves. These rites may be variously labelled "traditions" or - in the case of
Baptism and the Eucharist ("the Lord's Supper") - "ordinances," since they are seen as having been ordained by Christ to be
permanently observed by the church. Protestant denominations, both sacramental and non-sacramental, almost invariably affirm only
these two as sacraments, traditions, or ordinances; although they may also practice anointing of the sick, ordination, marriage,
etc.
Clearly, Christian churches, denominations,
and sects are divided regarding the number and operation of the sacraments, but they are generally
held to have been instituted by Jesus Christ. They are usually administered by the
clergy to a recipient or recipients, and are generally understood to involve visible and
invisible components. The invisible component (manifested inwardly) is understood to be brought about by the action of the Holy
Spirit, God's grace working in the sacrament's participants, while the visible
(or outward) component entails the use of such things as water, oil, and bread and wine that is blessed or consecrated; the laying-on-of-hands; or a particularly significant covenant that is marked by a public
benediction (such as with marriage or absolution of sin in the reconciliation of a penitent).
Catholic views
Enumeration
-
The following are the Seven Sacraments of the Catholic Church:
As mentioned above, churches of the Catholic tradition hold to the sacramental nature of all seven of these. For Roman
Catholics, this assertion is entirely uncomplicated by reservations or diverse perspectives. Various churches of the
Catholic tradition also have sacramentals, acts
of worship that differ from sacraments proper, but which are also means of grace. Items such as the rosary or the various scapulars and holy medals
issued by some groups are counted among these sacramentals.
St. Thomas Aquinas
For the writings of St. Thomas Aquinas on the Sacraments, go to Aquinas and the Sacraments
Eastern and Oriental Orthodox views
-
- See also: Eastern Orthodoxy - Mysteries
The seven sacraments are also accepted by Eastern Orthodoxy and
Oriental Orthodoxy, but these traditions do not limit the number of sacraments to
seven, holding that anything the Church, does as Church is in some sense sacramental. To be
more accurate, for the Eastern Orthodox and Oriental Orthodox Christian the term “Sacrament” is a Westernism that seeks to classify something
that may be impossible to classify. Preferably the term “Sacred Mystery” is used, the reason being that the “How it is possible”
is unanswerable to human understanding. God touches us through material means such as water, wine, bread, oil, incense, candles,
altars, icons, etc. How God does this is a mystery. On a broad level, the Mysteries are an affirmation of the goodness of created
matter, and are an emphatic declaration of what that matter was originally created to be.
Despite this broad view, Orthodox divines do write about there being seven "principal" mysteries. On a specific level, while
not systematically limiting the mysteries to seven, the most profound Mystery is the Eucharist, in which the partakers, by
participation in the liturgy and receiving the consecrated bread and wine, understood to have become the body and blood of Christ
itself, directly communicate with God. In this sense, there is no substantial difference from the practice of other churches of
the Catholic patrimony.
The emphasis on mystery is, however, characteristic of Orthodox theology, and is often called "apophatic," meaning that any and all positive statements about God and other theological matters must be
balanced by negative statements. For example, while it is correct and appropriate to say that God exists, or even that God is the
only Being which truly exists, such statements must be understood to also convey the idea that God transcends what is usually
meant by the term "to exist."
Anglican view
-
As befits its prevailing self-identity as a via media or "middle path" of
Western Christianity, Anglican sacramental
theology expresses elements in keeping with its status as a church in the Catholic
tradition, and a church of the Reformation. With respect to sacramental theology,
that Catholic heritage is perhaps most strongly asserted in the importance Anglicanism places on the sacraments as a means of
grace, sanctification, and salvation as expressed in the church's liturgy.
Anglicans recognise two sacraments - Baptism and the Holy Eucharist - as having been ordained by Christ ("sacraments of the Gospel," as Article XXV of the
Thirty-Nine Articles describes them). Anglo-Catholics have always counted the sacraments at seven. In this sense, Baptism and Eucharist are
the "precepted, primary, and principal sacraments ordained for our salvation." This is a view shared by Old Catholics and others.
In the Anglican tradition, the sacerdotal function is assigned to clergy in the three
orders of ministry: bishops, priests and deacons. Anglicans hold to the principle of ex opere operato with respect to the efficacy of the sacraments vis-a-vis the presider and his or
her administration thereof. Article XXVI of the Thirty-nine Articles (entitled
Of the unworthiness of ministers which hinders not the effect of the Sacrament) states that the "ministration of the Word
and Sacraments" is not done in the name of the one performing the sacerdotal function, "neither is the effect of Christ's
ordinance taken away by their wickedness," since the sacraments have their effect "because of Christ's intention and promise,
although they be ministered by evil men."
Lutheran view
Martin Luther defined a sacrament as:
- instituted by God;
- in which God Himself has joined His Word of promise to the visible element;
- and by which He offers, gives and seals the forgiveness of sin earned by Christ (Luther's Small Catechism with Explanation,
St. Louis: Concordia, 1991, 236).
This strict definition narrowed the number of sacraments down to just two, Baptism and Holy Communion, with the other five rituals
eliminated for not having a visible element or the ability to forgive sin. This definition, and the resulting elimination, has
historically been held by Lutheranism.
Within Lutheranism, the sacraments are a Means of Grace, and, together with the Word
of God, empower the Church for mission (Use and Means of Grace, Minneapolis: Augsburg Fortress Press, 1997, 56).
Views from other Christian Traditions
The
Eucharist (also called Holy Communion or the Lord’s Supper) is
considered a sacrament, ordinance, or equivalent in most Christian denominations.
The numeration, naming, understanding, and the adoption of the sacraments vary according to denomination. Many Protestants and other post-Reformation
traditions affirm Luther's definition and have only Baptism and Eucharist as sacraments, while others see the ritual as merely
symbolic, and still others do not have a sacramental dimension at all. In most Christian Baptist churches, baptism is practiced
only to tell others that they have been saved and do not believe baptism to have anything to do with gaining salvation.
In addition to the seven sacraments that have, more or less, been common contenders, other rituals have been considered and
are in use in some Christian traditions. In particular, foot washing (see Gospel of John
13:14), as seen in Anabaptist and Brethren groups, and the
hearing of the Gospel, as understood by a few Christian groups (such as the Polish National Catholic Church of America), have been argued for inclusion as
sacraments.
Among many post-Reformation traditions, the word mediates or conveys would mean only that it is a visible
symbol or reminder of invisible grace. Since most post-Reformation denominations do not regard
clergy as having a classically sacerdotal or priestly function, they avoid the term
"sacrament," preferring the terms "sacerdotal function," "ordinance," or "tradition." This belief invests the efficacy of the
ordinance in the obedience and participation of the believer and the witness of the presiding minister and the
congregation. This view stems from a highly developed concept of the priesthood of
the individual believer. In this sense, the believer him or herself performs the sacerdotal role.
Baptists and Pentecostals, among other
Christian denominations, choose to use the word ordinance, rather than
sacrament because of certain sacerdotal ideas that the word sacrament has gathered to itself.[1] These Churches argue that the word ordinance points to the ordaining
authority of Christ which lies behind the practice.[2]
The Community of Christ holds that the sacraments express the continuing presence
of Christ through the Church. They help believers establish and continually renew their relationship with God. Through them
believers establish or reaffirm our covenant with God in response to God’s grace.[3] This Christian denomination recognizes eight
sacraments: Baptism, Confirmation, Blessing of Children, The Lord's Supper, Marriage, Administration to the sick, Ordination, and Evangelist's blessing.[4]
The Latter Day Saint movement (also know as Mormonism), the Sacrament is the Lord's Supper, in which participants eat bread and drink wine (or water, in the case of The Church of Jesus Christ of Latter-day Saints since the late 1800s).
It is essentially the same as the Eucharist, Communion in some other Christian denominations. Normally in Mormon congregations,
the Sacrament is provided every Sunday as part of the Sacrament meeting. In
The Church of Jesus Christ of Latter-day Saints the word
ordinance is used approximately as the word Sacrament is
used in Christianity in general.
Some denominations do not have a sacramental dimension (or equivalent) at all. The Salvation Army does not practice formal sacraments for a variety of reasons, including a belief that
it is better to concentrate on the reality behind the symbols; however, it does not forbid its members from receiving sacraments
in other denominations[5]
The Quakers (Religious Society of Friends) do not practice formal
sacraments, believing that all activities should be considered holy. Rather, they are focused on an inward transformation of
one's whole life. The Quakers use the words "Baptism" and "Communion" to describe the experience of Christ's presence and his
ministry in worship.[6]
(The Christian Reformed Church) 1. Visible Sign 2. Resemblance 3. Ordained by Christ 4. Must be a "real sign" 5. Words of
institution 6. Administered by the Ordained
External links
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