العربية
中国
Français
Deutsch
Ελληνική
हिन्दी
Italiano
日本語
Português
Русский
EspañolSACRAMENT
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 Anglicanconfessions, 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
Main articles: Sacraments of the Catholic Church
''The Seven Sacraments'' by Rogier van der Weyden, ca. 1448.
The following are the Seven Sacraments of the Catholic Church:
★ Baptism (Christening)
★ Confirmation (Chrismation)
★ Holy Eucharist (or Holy Communion)
★ Matrimony
★ Holy Orders
★ Penance (Confession)
★ Anointing of the Sick (known prior to Vatican II as Extreme Unction [or more literally from Latin: Last Anointing]; informally, the "Last Rites")
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
Main articles: Sacred Mysteries
:''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."
Lutheran and Anglican views
Main articles: Anglican sacraments
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 both Lutheranism and, later, the much of the Anglican Communion.
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).
For Anglicans, the Catechism of the 1662 Book of Common Prayer states that a sacrament is "an outward and visible sign of an inward and spiritual grace". Views within the churches of the Anglican Communion vary (see Anglican sacraments). The Thirty-nine Articles from the 1662 Book of Common Prayer declare that Baptism and Communion are the two dominical sacraments recognized in the Anglican Church, and that the other five practices are "commonly called sacraments", but "are not to be counted for Sacraments of the Gospel".
Anglo-Catholics, a branch of Anglicanism, 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.
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.
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
Eternal significance of sacraments
At one time, the Christian belief was widespread that regular participation in the sacraments affected the disposition of the soul in eternity. The thought was that as long as one participated in the sacraments, they would automatically receive God’s grace. It was as if the sacrament magically delivered grace as a present just by being performed. Sacraments received the most criticism in the time from the late Middle Ages until the Reformation. Certain people and groups (see John Wycliffe, Lollards, Martin Luther) believed that the sacraments served no other purpose than to be performed the way Christ had done in the gospels. Because they believed in predestination, the sacraments could do nothing to protect the soul eternally. The confusion about the eternity of the soul was most frequently seen in the case of baptism, in which the unbaptized were thought, under most circumstances, to go to hell or, according to Roman Catholicism, to a mediate state between heaven and hell (called limbo) when they died. This thought does not get challenged until Pope Benedict XVI stated that theological evidence shows that an unbaptized baby probably goes straight to heaven. It was also thought that failure to confess one's sins and receive absolution or to regularly receive Holy Communion could likewise negatively affect one's eternal destiny. Notice, it does not completely hinder the decision of eternal destiny. That decision is left for God to make. But the reason this failure could have negative affects is because the participant is led to grace through the sacraments. The sacraments are to serve as instruments of grace. It is the hope that participation in the sacraments will help lend to the process of full communion with God. In many traditions, such beliefs have been modified or abandoned; However, Roman Catholicism and Eastern Orthodoxy continue to teach participation in the sacraments has eternal significance. The Catechism of the Catholic Church states that, “All who die in God’s grace and friendship…live forever with Christ” (1023). God’s grace is an ever-present gift. His love and friendship is always waiting for His followers to come to. To be in God’s grace is to accept this gift and reciprocate it back to God and His people. The reality of this gift can be recognized at anytime, but through the words and the gestures performed in the sacraments, one can become open to this reality sooner or maybe easier. In turn, participation in the sacraments aids in the achievement of God’s grace which will ultimately lead to the joy of heaven.
References
General Online References
1. BBC: Religion and Ethics: Pentecostalism
2. BELIEVE Religious Information Source: Baptists
3. Community of Christ: Sacraments in the Community of Christ Community of Christ
4. Community of Christ: The Sacraments
5. The Salvation Army: Why does The Salvation Army not baptise or hold communion?.
6. [Eden Grace: Reflection on what Quakers bring to the ecumenical table]
Ecumenical
★ Stookey, Laurence Hull. ''Baptism: Christ's Act in the Church.'' Nashville, Abingdon Press, 1982. ISBN 0-687-02364-5
★ Stookey, Laurence Hull. ''Eucharist: Christ's Feast With the Church.'' Nashville: Abingdon Press, 1993. ISBN 0-687-12017-9
★ World Council of Churches. ''Baptism, Eucharist and Ministry.'' Faith and Order paper. Geneva: World Council of Churches,1982. ISBN 2-8254-0709-7
Orthodox
★ Coniaris, Anthony. ''These Are the Sacraments: The Life-Giving Mysteries of the Orthodox Church'' Minneapolis: Light & Life Publishing, 1981. ISBN 0-937032-22-0
Roman Catholic
★ Martos, Joseph. ''Doors to the Sacred: A Historical Introduction to Sacraments in the Catholic Church.'' Revised Ed. Liguori, MO: Liguori Publications, 2001. ISBN 0-7648-0718-8
★ Power, David Noel. ''Sacrament: The Language of God's Giving.'' New York: Herder & Herder, 1999. ISBN 0-8245-1798-9
★ New Advent Catholic Encyclopedia 1913
★ Catechism of the Catholic Church. New York: An Image Book, 1994.
★ Chauvet, Louis- Marie. The Sacraments. Collegeville, Minnesota: The Liturgical P, 2001.
Anglican
★ MacQuarrie, John ''A Guide to the Sacraments'.' London: Continuum International Publishing, 1997. ISBN 0-8264-1027-8
Protestant
★ Neal, Gregory S. ''Grace Upon Grace'' Koinonia Press, 2000. ISBN 0-9679074-0-3
★ Stamm, Mark W. ''Sacraments & Discipleship: Understanding the Sacraments in a United Methodist Context.'' Discipleship Resources, 2001. ISBN 0-88177-285-2
★ White, James F. ''The Sacraments in Protestant Practice and Faith.'' Nashville: Abingdon Press, 1999. ISBN 0-687-03402-7
External links
★ Baptism, Eucharist, & Ministry (an ecumenical statement by the World Council of Churches)
★ The Sacraments as Means of Grace from Grace upon Grace: Sacramental Theology in the Christian Life. By Gregory S. Neal
This article provided by Wikipedia. To edit the contents of this article, click here for original source.
psst.. try this: add to faves
