I. The necessity and the nature of the sacramental system

II. The nature of the sacraments of the new law

III. The origin (cause) of the sacraments

IV. The number of the sacraments

V. The effects of the sacraments

VI. The minister of the sacraments

VII. The recipient of the sacraments

(1) In what sense necessary

God has appointed external, visible ceremonies as the means by which certain graces are to be conferred on men, in order to obtain those graces it will be necessary for men to make use of those Divinely appointed means. This truth theologians express by saying that the sacraments are necessary, not absolutely but only hypothetically, i.e., in the supposition that if we wish to obtain a certain supernatural end we must use the supernatural means appointed for obtaining that end. But all are not necessary for each individual.

(2) Why the sacramental system is most appropriate

The reasons underlying a sacramental system are as follows:

·   Taking the word "sacrament" in its broadest sense, as the sign of something sacred and hidden (the Syriac/Aramaic word ܐܪܙܐ as it is in the Greek word means "mystery"), we can say that the whole world is a vast sacramental system, in that material things are unto men the signs of things spiritual and sacred, even of the Divinity, "The heavens show forth the glory of God, and the firmament declares the work of his hands" (Ps. 18: 2). The invisible things of Him [i.e. God], from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity" (Rom. 1: 20).

·  The redemption of man was not accomplished in an invisible manner. God renewed, through the Patriarchs and the Prophets, the promise of salvation made to the first man; external symbols were used to express faith in the promised Redeemer: "all these things happened to them [the Israelites] in figure" (I Cor. 10:11; Heb. 10:1). "So we also, when we were children, were serving under the elements of the world. But when the fullness of time was come, God sent His Son, made of a woman" (Gal. 4:3, 4). The Incarnation took place because God dealt with men in the manner that was best suited to their nature.

·  The Church established by the Savior was to be a visible organization: consequently it should have external ceremonies and symbols of things sacred.

·  The principal reason for a sacramental system is found in man. It is the nature of man to be led by things corporeal and seems-perceptible to things spiritual and intelligible; now Divine Providence provides for everything in accordance with its nature; therefore it is fitting that Divine Wisdom should provide means of salvation for men in the form of certain corporeal and sensible signs which are called sacraments.

(3) Existence of sacred symbols

The majority of theologians hold that no sacraments would have been instituted before Adam sinned.

The use of sacred symbols is universal. St. Augustine says that every religion, true or false, has its visible signs or sacraments, (Cont. Faust., XIX, xi). Commentators on the Scriptures and theologians almost unanimously assert that there were sacraments under the law of nature and under the Mosaic Law, as there are sacraments of greater dignity under the Law of Christ.

As the time for Christ's coming drew nearer, in order that the Israelites might be better instructed God spoke to Moses, revealing to him in detail the sacred signs and ceremonies by which they were to manifest more explicitly their faith in the future Redeemer. Those signs and ceremonies were the sacraments of the Mosaic Law, which are compared to the sacraments which were before the law as something determined to something undetermined, because before the law it had not been determined what signs men should use. Theologians usually divide the sacraments of this period into three classes:

1.  The ceremonies by which men were made and signed as worshippers or ministers of God. Thus we have (a) circumcision, instituted in the time of Abraham (Gen. 17), renewed in the time of Moses (Lev. 12: 3) for all people; and (b) the sacred rites by which the Levitical priests were consecrated.

2.  The ceremonies which consisted in the use of things pertaining to the service of God, i.e. (a) the paschal lamb for all the people, and (b) the loaves of proposition for the ministers.

3. The ceremonies of purification from legal contamination, i.e. (a) for the people, various expiations, (b) for the priests, the washing of hands and feet, the shaving of the head, etc. The sacraments of the Old Testament were abolished because they had been fulfilled in the New Testament (Matt. 5:17), and others have been instituted which are more efficacious, more useful, easier to administer and to receive, fewer in number. However, the sacraments of the Old Law did not confer grace, but only prefigured the grace which was to be given by the Passion of Christ. This means that they did not give grace themselves but only by reason of the faith in Christ which they represented.

(2) Definition of a sacrament

The sacraments considered according to the teaching of the Church: in its broadest acceptation, may be defined as an external sign of something sacred, in other word a sacrament is in such a manner an outward sign of inward grace that it bears its image. A symbol of something sacred, a visible form of invisible grace, having the power of sanctifying, an outward sign of inward grace, a sacred and mysterious sign or ceremony, ordained by Christ, by which grace is conveyed to our souls. 

(3) In every sacrament three things are necessary:

a) The outward sign, b) the inward grace, d) Divine institution. A sign stands for and represents something else, either naturally, as smoke represents fire, or by the choice of an intelligent being, as the Red Cross indicates an ambulance. Sacraments do not naturally signify grace; they do so because they have been chosen by God to signify mysterious effects. Yet they are not altogether arbitrary, because in some cases, if not in all, the ceremonies performed have a quasi-natural connection with the effect to be produced. Thus, the water in Baptism of the child readily brings to mind the interior purification of the soul. The sacred and mysterious thing signified is Divine grace, which is the formal cause of our justification, but with it we must associate the Passion of Christ (efficient and meritorious cause) and the end (final cause) of our sanctification, viz., eternal life. 

(4) Matter and Form of the sacraments

Scholastic writers introduced into their explanations of the sacraments terms of matter, form, and essential words of the minister (legal priest). In the sacramental rite we find two elements, one undetermined, which is called the matter, the other determining, called the form. For instance, water in the baptism may be used for cleansing the body, but the words pronounced by the minister on the water when he is baptizing the child, with the intention of doing what the Church does, determines the meaning of the act, so that it signifies the purification of the soul by grace of God. The matter and form make up the external rite, which has its special significance and efficacy from the institution of Christ. The words are the more important element in the composition, because men express their thoughts and intentions principally by words. 

The terminology was somewhat new, the doctrine was old; the same truth had been expressed in former times in different words. Sometimes the form of the sacrament meant the whole external rite. What we call the matter and form were referred to as "mystic symbols"; "the sign and the thing invisible"; the "word and the element". The new terminology immediately found favor.

(1) Doctrine of the Eastern and Western Churches

Application

The Church traditionally recognized and solemnly defined that there are seven sacraments of the New Law, truly and properly so called:

• Baptism

• Confirmation or Chrismation (Holy Moroon)

• The Eucharist

• Priesthood or Holy Orders 

• Penance  or Repentance 

• Extreme Unction or Anointing of the sick

• Matrimony

Just as many doctrines were believed, but not always accurately expressed, until the condemnation of heresies or the development of religious knowledge called forth a neat and precise formula, so also the sacraments were accepted and used by the Church for centuries before Aristotelian philosophy, applied to the systematic explanation of Christian doctrine, furnished the accurate definition and enumeration. The earlier Christians were more concerned with the use of sacred rites than with scientific formulae.

Thus, time was required, not for the development of the sacraments - except in so far as the Church may have determined what was left under her control by Jesus Christ -- but for the growth and knowledge of the sacraments. For many centuries all signs of sacred things were called sacraments, and the enumeration of these signs was somewhat arbitrary. Our seven sacraments were all mentioned in the Sacred Scriptures, and we find them all mentioned here and there by the Fathers. After the ninth century, writers began to draw a distinction between sacraments in a general sense and sacraments properly so called. The Oriental, Eastern, and the Western Churches until the time of the so-called Reformation joined in saying: by sacraments proper we understand efficacious sacred signs, i.e. ceremonies which by Divine ordinance signify, contain and confer grace; and they are seven in number.

(2) Division and Comparison of the Sacraments

(a) All sacraments were instituted for the spiritual benefit of the recipients; but five, viz. Baptism, Confirmation, Penance, the Eucharist, and Extreme Unction, primarily benefit the individual in his private character, while the other two, Orders and Matrimony, primarily affect man as a social being, and sanctify him in the fulfillment of his duties towards the Church and society.

By Baptism we are born again,

By Confirmation we accept the Holy Spirit that makes us strong and perfect Christian soldiers.

The Eucharist renews our spiritual life by furnishing absolution of our sins.

Priesthood (Orders) supplies ministers to the Church of God.

Penance (repentance) heals the soul wounded by sin.

Anointing Oil (Extreme Unction) removes the last remnant of human frailty, and prepares the soul for eternal life,

Matrimony gives the graces necessary for those who are to bear children in the love and fear of God, members of the Church militant, future citizens of heaven. 

(b) Comparison in dignity and necessity. The sacraments are not all equal in dignity; also that none are superfluous, although all are not necessary for each individual.

The Eucharist is the first in dignity, because it contains Christ in person, while in the other sacraments grace is conferred by an instrumental virtue derived from Christ. The Eucharist is as the end to which the other sacraments tend a center around which they revolve.

Baptism is always first in necessity;

Holy Priesthood (Orders) comes next after the Eucharist in the order of dignity,

Confirmation being between these two.

Penance and Anointing Oil could not have a first place because they presuppose defects (sins). Of the two Penance is the first in necessity: Anointing Oil completes the work of Penance and prepares souls for heaven.

Matrimony has not such an important social work as Orders; we consider necessity alone -- the Eucharist being left out as our daily bread, and God's greatest gift --

Three are simply and strictly necessary, Baptism, Confirmation and Eucharist for everybody and are necessary for salvation (and are given all together in the Syriac Orthodox Church), Penance for those who fall into mortal sin after receiving Baptism, Priesthood for the Church. The others are not so strictly necessary. Extreme Unction completes the work of Penance; Matrimony sanctifies the procreation and education of children.

According to the holy Church doctrine, three of the sacraments, Baptism, Confirmation and Priesthood, besides grace, produce in the soul a character, i.e., an indelible spiritual mark by which some are consecrated as servants of God, some as soldiers, and some as ministers. Since it is an indelible mark, the sacraments which impress a character cannot be received more than once.

(1) Men

It was altogether fitting that the ministration of the sacraments be given to men. The efficacy of the sacraments comes from the Passion of Christ, hence from Christ as a man; men are like unto Christ in His human nature. 

(2) Ordination Requirements for the Ministers of Particular Sacraments

For administering Chrism (Confirmation) validly only bishops and priests. For Baptism, only bishops, priests, and in some cases, deacons may confer Baptism solemnly. For the validity of the other five sacraments the minister must be duly ordained.

(3) State of Soul of the Minister

Due reverence for the sacraments requires the minister to be in a state of grace: one who solemnly and officially administers a sacrament, being himself in a state of mortal sin, the sacraments will have their efficacy. The reason is that the sacraments have their efficacy by Divine institution and through the merits of Christ. Unworthy ministers, validly conferring the sacraments, cannot impede the efficacy of signs ordained by Christ to produce grace. The knowledge of this truth, which follows logically from the true conception of a sacrament, gives comfort to the faithful, and it should increase, rather than diminish, reverence for those sacred rites and confidence in their efficacy. No one can give, in his own name, that which he does not possess. Christ left to His Church a vast treasure purchased by His merits and sufferings: the sacraments are as credentials entitling their holders to a share in this treasure.  

(4) Intention of the Minister

To be a minister of the sacraments under and with Christ, a man must act as a man, i.e. as a rational being; hence it is absolutely necessary that he has the intention of doing what the Church does.

(5) Attention in the Minister

Attention is an act of the intellect, viz. the application of the mind to what is being done. Voluntary distraction in one administering a sacrament would be sinful. The sin would however not be brave, unless (a) there will be danger of making a serious mistake, or (b) is according to the common opinion, the distraction be admitted in consecrating the Eucharistic species. Attention on the part of the minister is not necessary for the valid administration of a sacrament, because in virtue of the intention, which is presupposed, he can act in a rational manner, notwithstanding the distraction.

When all conditions required by Divine and ecclesiastical law are complied with, the sacrament is received validly and licitly. If all conditions required for the essential rite are observed, on the part of the minister, the recipient, the matter and form, but some non-essential condition is not complied with by the recipient, the sacrament is received validly but not licitly; and if the condition willfully neglected be grave, grace is not then conferred by the ceremony. Thus baptized persons contracting Matrimony while they are in the state of mortal sin would be validly (i.e. really) married, but would not then receive sanctifying grace.

(1) Conditions for valid reception

(a) The previous reception of Baptism (by water) is an essential condition for the valid reception of any other sacrament. Only citizens and members of the Church can come under her influence as such; Baptism is the door by which we enter the Church (the kingdom of God on earth) and thereby become members of a mystical body united to Christ our head.

(b) In adults, for the valid reception of any sacrament except the Eucharist, it is necessary that they have the intention of receiving it. The sacraments impose obligations and confer grace: Christ does not wish to impose those obligations or confer grace without the consent of man. The Eucharist is excepted because, in whatever state the recipient may be, it is always the body and blood of Christ.

(c) For attention, see above, VI, 6. By the intention man submits himself to the operation of the sacraments which produce their effects; hence attention is not necessary for the valid reception of the sacraments. One who might be distracted, even voluntarily, during the conferring, e.g. of Baptism, would receive the sacrament validly. It must be carefully noted, however, that in the case of Matrimony the contracting parties are the ministers as well as the recipients of the sacraments; and in the sacrament of Penance, the acts of the penitent, contrition, confession, and willingness to accept a Penance in satisfaction, constitute the proximate matter of the sacraments, according to the commonly received opinion. Hence in those cases such attention is required as is necessary for the valid application of the matter and form.

(2) Conditions for the Licit Reception

(a) For the licit reception, besides the intention and the attention, in adults there is required:

• For the sacraments of the Baptism and Penance, supernatural attrition, which presupposes acts of faith, hope, and repentance;

• For the rest of the sacraments of the living the state of grace. Knowingly to receive a sacrament of the living while one is in the state of mortal sin would be a sacrilege.

(b) For the licit reception it is also necessary to observe all that is prescribed by Divine or ecclesiastical law, e.g. as to time, place, the minister, etc. As the Church alone has the care of the sacraments and generally her duly appointed agents alone have the right to administer them, except Baptism in some cases, and Matrimony, it is a general law that application for the sacraments should be made to worthy and duly appointed ministers.