Medieval Sourcebook:
The Seven Sacraments:
Catholic Doctrinal Documents
Although Christians celebrated specific rituals - above all
Baptism and the Eucharist - from the beginning, remarkably little
time was spent by the early theologians of the Church discussing
the meaning of these rituals. The main focus was on Baptism, both
as to its meaning and as to its juridical implications. For the
Latin West this concern with Baptism was to lead to a very specific
terminology for some of the rituals. The Latin word sacramentum - which meant "oath" - was applied to Baptism in connection
with its establishing of a "new covenant" between a
human being an God. In time this term "sacrament"became
the focus of theologization of the Church's rites. For a very
long period, the exact number of sacraments was undefined, and
even exactly which ceremonies were "sacramental". In
the 12th and 13th centuries the Latin Church
saw the development of both a popular devotional focus on the
sacraments (especially the Eucharist, which came, in some cases,
to play the role previously dominated by relics), and of "sacramental
theology".
In Greek Christianity these various Christian rites were called
"mysteries" [i.e. things to be hidden from unbelievers]
and the exact number of them was defined in a variety of ways.
Even though Orthodox Christians today will usually agree that
there are seven sacraments, but will also want to include such
important rituals as funerals and monastic vows as "sacramental".
It was in its contact with Eastern Christians that the Latin
Church was forced to define - for the first time - the number
and nature of its sacraments.
The documents below are
1. An excerpt from the Profession of Faith of Michael Paleologus.
This was a profession of faith demanded of this Byzantine Emperor
when he converted to Roman Catholicism in 1274. This seems to
have been the first important Church document which listed the
seven sacraments.
2. A much longer excerpt from the Decree for the Armenians,
issued at the Council of Florence in 1439
The Council of Florence, as well as attempting to bring about
Union with the Greek Orthodox, also aimed to unite with the Armenian
Church. This document was published as the Bull Exsultate
Domine by Pope Eugenius IV. This text went far beyond the 1274
list, in that it put forth a specific sacramental theology of
matter and form, derived from Aquinas' treatise "On the Articles
of Faith and the Sacraments of the Church". [It may be noted
that the text simply imposes current Latin theology - there was
no attempt, for instance in the discussion of confirmation, or
in discussion of the essential aspect of the Mass, to address
the experience of the Eastern churches.]
3. An extract from the modern Apostolic Constitution Sacramentum Ordinis of Pope Pius XII, issued in 1947.
The Council of Florence had made a serious mistake in its description
of the matter of the sacrament of ordination. Following Aquinas
it had insisted that the matter was the "handing over of
the instruments" of the order in question. [Aquinas here
had ignored earlier teachings.] Pius XII simply states that it
the laying of hands which counts. [Although often reviled in modern
times, Pius XII revolutionized Catholic scholarship in all areas
of study except theology (over which he kept a tight rein) -
especially Biblical studies and history - by allowing for the
full use of historical data.]
1. An excerpt from the Profession of Faith of
Michael Paleologus
II Council of Lyons, 1274
The same Holy Roman Church also holds and teaches that there are
seven sacraments of the Church: one is baptism, which has been
mentioned above; another is the sacrament of confirmation which
bishops confer by the laying on of hands while they anoint the
reborn; then penance, the Eucharist, the sacrament of order, matrimony
and extreme unction which, according to the doctrine of the Blessed
James, [James 5:14-15] is administered to the sick. The same Roman
Church performs (conficit) the sacrament of the Eucharist with
unleavened bread; she holds and teaches that in this sacrament
the bread is truly transubstantiated into the body of our Lord
Jesus Christ, and the wine into His blood. As regards matrimony,
she holds that neither is a man allowed to have several wives
at the same time nor a woman several husbands. But, when a legitimate
marriage is dissolved by the death of one of the spouses, she
declares that a second and afterwards a third wedding are successively
licit, if no other canonical impediment goes against it for any
reason.nst it for any reason.
Source: The Christian Faith in the Doctrinal Documents of the
Catholic Church, rev ed., ed. J. Neusner and J Dupuis, (New York:
Alba House, 1982), no. 28 (p. 19) [= Denzinger-Schönmetzer, Enchiridion, 860]
2. Decree for the Armenians,
Council of Florence 1439
Pope Eugenius IV. Bull Exsultate Domine
[DS 1310] We have drawn up in the briefest form a statement of
the truth concerning the seven sacraments, so that the Armenians,
now and in future generations, may more easily be instructed therein.
There are seven sacraments under the new law: that is to say,
baptism, confirmation, the mass, penance, extreme unction, ordination,
and matrimony. These differ essentially from the sacraments of
the old law; for the latter do not confer grace, but only typify
that grace which can be given by the passion of Christ alone.
But these our sacraments both contain grace and confer it upon
all who receive them worthily.
[DS 1311] The first five sacraments are intended to secure the
spiritual. perfection of every man individually; the two last
are ordained for the governance and increase of the Church. For
through baptism we are born again of the spirit; through confirmation
we grow in grace and are strengthened in the faith; and when we
have been born again and strengthened we are fed by the divine
food of the mass ; but if, through sin, we bring sickness upon
our souls, we are made spiritually whole by penance; and by extreme
unction we are healed, both spiritually and corporeally, according
as our souls have need ; by ordination the Church is governed
and multiplied spiritually ; by matrimony it is materially increased.
[DS 1312] To effect these sacraments three things are necessary:
the things [or symbols], that is, the " material"; the words, that is, the "form";
and the person of the "ministrant," who administers
the sacrament with the intention of carrying out what the Church
effects through him. If any of these things be lacking, the sacrament
is not accomplished.
Sacraments Which Impress an Indelible Character
[DS 1313] Three of these sacraments baptism, confirmation,
and ordination impress indelibly upon the soul a character,
a certain spiritual sign, distinct from all others; so they are
not repeated for the same person. The other four do not imprint
a character upon the soul, and admit of repetition.
BAPTISM
[DS 1314] Holy baptism holds the first place among all the sacraments
because it is the gate of spiritual life, for by it we are made
members of Christ and of the body of the Church. Since through
the first man death entered into the world [cf. Rom 5:12] , unless
we are born again of water, and of the spirit, we cannot, so saith
Truth, enter into the kingdom of heaven [cf. John 3:5]. The material
of this sacrament is water, real and natural it matters
nothing whether it be cold or warm. Now the form is: "I baptize
thee in the name of the Father, and of the Son, and of the Holy
Ghost." {rest added from Neusner-Dupuis} or "By
my hand N. is baptized in the name of the Father and of the Son
and of the Holy Spirit". For as the principal cause from
which Baptism derives its virtue is the Holy Trinity, while the
instrumental cause is the minister who confers the sacrament externally,
the sacrament is performed whenever the act carried out by the
minister is expressed along with the invocation of the Holy Trinity.
[DS 1315] The ministrant of this sacrament is the priest, for
baptism belongs to his office. But in case of necessity not only
a priest or deacon may baptize, but a layman or a woman
nay, even a pagan or a heretic, provided be use the form of the
Church and intend to do what the Church effects.
[DS 1316] The efficacy of this sacrament is the remission of all
sin, original sin and actual, and of all penalties incurred through
this guilt. Therefore no satisfaction for past sin should be imposed
on those who are baptized ; but if they die before they commit
any sin, they shall straightway attain the kingdom of heaven and
the sight of God.
CONFIRMATION
[DS 1317] The second sacrament is confirmation. The material is
the chrism made from oil, which signifies purity of conscience,
and from balsam, which signifies the odor of fair fame; and it
must be blessed by the bishop. The form is: " I sign thee
with the sign of the cross and confirm thee with the chrism of
salvation, in the name of the Father, and of the Son, and of the
Holy Ghost."
[DS 1318] The proper ministrant of this sacrament is the bishop.
While a simple priest avails to perform the other anointings,
this one none can confer save the bishop only for it is
written of the apostles alone that by the laying on of hands they
gave the Holy Ghost, and the bishops hold the office of the apostles.
We read in the Acts of the Apostles, when the apostles who were
at Jerusalem heard how Samaria had received the word of God, they
sent to them Peter and John ; who, when they were come, prayed
that they might receive the Holy Ghost; for as yet it was fallen
upon none of them, they were only baptized in the name
of the Lord Jesus. Then they laid hands upon them and they received
the Holy Ghost. [Acts 8:14-17] Now, in place of this laying on
of hands, confirmation is given in the Church. Yet we read that
sometimes, for reasonable and urgent cause by dispensation from
the Holy See, a simple priest has been permitted to administer
confirmation with a chrism prepared by a bishop.
[DS 1319] In this sacrament the Holy Ghost is given to strengthen
us, as it was given to the apostles on the day of Pentecost, that
the Christian may confess boldly the name of Christ. And therefore
he is confirmed upon the brow, the seat of shame, that he may
never blush to confess the name of Christ and especially his cross,
which is a stumbling-block to the Jews and foolishness to the
Gentiles [cf. 1 Cor 1:23], according to the apostle. Therefore
he is signed with the sign of the cross.
THE EUCHARIST
[DS 1320] The third sacrament is the Eucharist. The material is
wheaten bread and wine of the grape, which before consecration
should be mixed very sparingly with water; because, according
to the testimony of the holy fathers and doctors of the Church
set forth in former times in disputation, it is believed that
the Lord himself instituted this sacrament with wine mixed with
water, and also because this corresponds with the accounts of
our Lord's passion. For the holy Pope Alexander, fifth from the
blessed Peter, says, " In the offerings
of sacred things made to God during the solemnization of the mass,
only bread and wine mixed with water are offered up. Neither wine
alone nor water alone may be offered up in the cup of the Lord,
but both mixed, since it is written that both blood and water
flowed from Christ's side." [cf. John 19:34: Pseudo-Alexander
I, Epistola ad omnes orthodoxos, 9]
Moreover the mixing of water with the wine fitly signifies the
efficacy of this sacrament, namely, the union of Christian people
with Christ, for water signifies "people," according
to the passage in the Apocalypse which says, "many waters,
many people." [cf. Rev 17:15] And Julius, second pope after
the blessed Sylvester, says: " According
to the provisions of the canons the cup of the Lord should be
offered filled with wine mixed with water, because a people is
signified by the water, and in the wine is manifested the blood
of Christ. Therefore when the wine and water are mixed in the
cup the people are joined to Christ, and the host of the faithful
is united with him in whom they believe." [Pseudo-Julius
I: Epistola ad episcopos Aegypti]
Since, therefore, the holy Roman Church, instructed by the most
blessed apostles Peter and Paul, together with all the other churches
of the Greeks and Latins in which glowed the light of sanctity
and of doctrine, has from the beginning of the nascent Church
observed this custom and still observes it, it is quite unseemly
that any region whatever, should depart from this universal and
rational observance. We decree, therefore, that the Armenians
likewise shall conform themselves with the whole Christian world,
and their their priests shall mix a little water with the wine
in the cup of oblation.
[DS 1321] The form of this sacrament is furnished by the words
of the Saviour when he instituted it, and the priest, speaking
in the person of Christ, consummates this sacrament. By virtue
of these words, the substance of the bread is turned into the
body of Christ and the substance of the wine into his blood. This
is accomplished in such wise that the whole Christ is altogether
present under the semblance of the bread and altogether under
the semblance of the wine. Moreover, after the consecrated host
and the consecrated wine have been divided, the whole Christ is
present any part of them.
[DS 1322] The benefit effected by this sacrament in the souls
of those who receive it worthily is the union of man with Christ.
And since, through grace, man is made one body with Christ and
united in his members, it follows that through this sacrament
grace is increased in those who partake of it worthily. Every
effect of material food and drink upon the physical life, in nourishment,
growth, and pleasure, is wrought by this sacrament for the spiritual
life. By it we recall the beloved memory of our Saviour; by it
we are withheld from evil, and strengthened in good, and go forward
to renewed growth in virtues a graces.
PENANCE
[DS 1323] The fourth sacrament is penance. The material, as we
may say, consists in the acts of penitence, which are divided
into three parts. The first of these is contrition of the heart,
wherein the sinner must grieve for the sins he has committed,
with the resolve to commit no further sins. Second comes confession
with the mouth, to which it pertains that the sinner should make
confession to his priest of all the sins he holds in his memory.
The third is satisfaction for sins according to the judgment of
the priest, and this is made chiefly by prayer, fasting, and almsgiving.
The form of this sacrament consists in the words of absolution
which the priest speaks when be says, "I absolve thee,"
etc. ; and the minister of this sacrament is the priest, who has
authority to absolve either regularly or by the commission of
a superior. The benefit of this sacrament is absolution from sins.
EXTREME UNCTION
[DS 1324] The fifth sacrament is extreme unction, and the material
is oil of the olive, blessed by a bishop. This sacrament shall
not be given to any except the sick who are in fear of death.
They shall be anointed in the following places: the eyes on account
of the sight, the ears on account of the hearing, the nostrils
on account of smell, the mouth on account of taste and speech,
the hands on account of touch, the feet on account of walking,
and the loins as the seat of pleasure. The form of this sacrament
is as follows: "Through this holy unction and his most tender
compassion, the Lord grants thee forgiveness for whatever sins
thou hast committed by the sight," and in the same
way for the other members.
[DS 1325] The minister of this sacrament is a priest. The benefit
is even the healing of the mind and, so far as is expedient, of
the body also. Of this sacrament the blessed apostle James says:
" Is any sick among you? Let him
call for the elders of the church and let them pray over him,
anointing him with oil in the name of the Lord: and the prayer
of faith shall save the sick, and the Lord shall raise him up;
and if he have committed sins, they shall be forgiven him."
[James 5:14]
ORDINATION
[DS 1326] The sixth sacrament is ordination. The material for
the priesthood is the cup with the wine and the paten with the
bread; for the deaconate, the books of the Gospel; for the subdeaconate,
an empty cup placed upon an empty Paten; and in like manner, other
offices are conferred by giving to the candidates those things
which pertain to their secular ministrations. The form for priests
is this: "Receive the power to offer sacrifice in the Church
for the living and the dead, in the name of the Father, and of
the Son, and of the Holy Ghost." And so for each order the
proper form shall be used, as fully stated in the Roman pontifical.
The regular minister of this sacrament is a bishop; benefit, growth
in grace, to the end that whosoever is ordained may be a worthy
minister.
MATRIMONY
[DS 1327] The seventh sacrament is matrimony, the type of the
union of Christ and the Church, according to the apostle who saith,
"This is a great mystery" [Eph. 5:32 In the
Vulgate Paul's word "mysterion" is translated "sacramentum"]
; but I speak concerning Christ and the church." The efficient
caususe of marriage is regularly the mutual consent uttered aloud
on the spot. These advantages are to be ascribed to marriage:
first, the begetting of children and their bringing up in the
worship of the Lord; secondly, the fidelity that husband and wife
should each maintain toward the other; thirdly the indissoluble
character of marriage, for this typifies the indissoluble union
of Christ and the Church. Although for the cause of adultery separation
is permissible, for no other cause may marriage be infringed,
since the bond of marriage once legitimately contracted is perpetual.
Source: James Harvey Robinson, ed., Readings in European History:
Vol. I: (Boston:: Ginn and co., 1904), 34854 [= Denzinger-Schönmetzer, Enchiridion, 1310-27]
3. Pope Pius XII: Apostolic Constitution Sacramentum
Ordinis 1947.
This text is included to clarify for any modern Catholic readers,
current teaching on the matter and form of the sacrament of orders.
Pius XII here specifically had to address the mistake made at
the Council of Florence in reference to the "handing over
of the instruments of office" as the matter of the sacrament.
In stating the matter was the "laying on of hands" he
was returning to a more ancient tradition. As Neusner-Dupuis
note, he did not pronouncing on the historical question whether
the rite did in fact undergo a susbstantial change in the Western
Church. [For modern discussions it is worth noting that all three
orders are consider sacramental - including the diaconate. This
is of significance when the ordination of women is under discussion,
since women were indubitably called "deacons" - not
just "deaconesses" - in many early Church documents.
(Matter and form of diaconate, presbyterate and episcopate)
[DS 3858] 3. ...Even according to the mind of the Council of Florence
itself, the handing over of the instruments (traditio instrumentorum)
was not required for the substance and validity of this sacrament
in virtue of the will of our Lord Jesus Christ Himself. If the
same handing over of the instruments has at some time been necessary,
even for validity, in virtue of the will and precept of the Church,
all know that the Church has the power to change and abrogate
what she has determined.
[DS 3859] By virtue of our supreme apostolic authority we declare
with sure knowledge and, as far as it may be necessary, we determine
and ordain: the matter of the holy orders of diaconate, presbyterate
and episcopate is the laying on of hands alone, and the sole form
is the words determining the application of the matter, words
by which the effects of the sacrament that is, the power
of Order and the grace of the Holy Spiritare unequivocally
signified, and which for this reason are accepted and used by
the Church. This leads us to declare, and, if other provisions
have been legitimately made in the past at any time, we now determine
that, at least in future, the handing over of the instruments
is not necessary for the validity of the holy Orders of the diaconate,
the presbyterate and the episcopate.pate.
Source: The Christian Faith in the Doctrinal Documents of the
Catholic Church, rev ed., ed. J. Neusner and J Dupuis, (New
York: Alba House, 1982), no. 1737 (p. 506-507) [= Denzinger-Schönmetzer, Enchiridion, 3858-3859]
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