THE NATURE AND EFFECTS OF SACRAMENTS IN GENERAL AND IN PARTICULAR THE SACRAMENTS OF CHRISTIAN INITIATION WITH SPECIAL REFERANCE TO THE EUCHARIST
A. INTRODUCTION
The sacraments are characterized as symbolic actions performed by the Church which express and nourish the faith, give worship to God and sanctify men. They are the vital actions of the liturgy of the Catholic Church: Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony which essentially aim to sanctify men, to build up the body of Christ, and give worship to God (cf. SC 59). This paper attempts to explain the nature and effects of sacraments in general and in particular the sacraments of Christian initiation with special reference to the Eucharist.
B. THE SACRAMENTS IN GENARAL
The sacraments consecrate the major events and more important recurrences of human life, such as birth, marriage, grave sickness, death, daily life, work and renewal. Where as the sacramentals prevalently bless the minor events of human life, and means of human living, such as fields, crops, houses, animals, buildings, vehicles, etc. The institution of the sacraments is directly traced back to Christ, or to the paschal mystery, but the sacramentals owe their institution to the Church alone. Thus the different sacraments not only have different functions but also different importance in the Christian life.
B.1 Terminology and Meaning
The Latin word sacramentum, derives from the terms sacrum meaning that is sacred, and mentum signifying the means by which something is done. The conjugation sacrare denotes, to make sacred. Sacramentum in the pre-Christian times meant, a pledge of money or property, which was deposited in a temple by parties to a contract. Later it meant an oath of allegiance made by Roman soldiers to their commanders and to the Roman gods. It came in common use at the end of the fourth century. Hence sacrament means a sacred sign or a symbol that effects and causes grace. Mysterion is yet another terminology in Greek popular in use, in the first four centuries. The concept of mysterion encompasses the sacramental economy of salvation to the extent that it contains Jesus Christ, the Church, and the laity of their life.
B.2 Definition
A sacrament is a presence-filled event in which God gratuitously enables us to welcome the message of salvation, to enter more deeply into the paschal mystery, and to receive gratefully that transforming and healing power that gathers us as the community of God’s Son so as to announce the reign of God in the power of the Spirit.
B.3 Biblical Foundation
A) The sacraments of Christian initiation: Baptism (Jn 3:5; Mt 28:19); Confirmation (Acts 8:14-17; 19:4-6); Eucharist (1 Cor 11:23-25; Mt 26-26ff).
B) The sacraments of Christian restoration: Penance (Jn 20:23; Mt 18:18; 16:19); The anointing of the Sick (Jas 5:14).
C) The sacraments of social life: Holy Orders (Lk 4:18-19); Matrimony (Eph 5:22-32; Gen 1:27-28; 2:23).
B.4 Nature
Sacraments have multi-farious dimensions: they are basically powers that comes forth from the Body of Christ, which is ever-living and life-giving (CCC 1116); they are of the Church in the double sense that they are by her and for her (CCC 1118); they are sacraments of faith that they not only presuppose faith, but by words and objects they also nourish, strengthen, and express it (CCC 1123); they are sacraments of salvation because in them Christ himself is at work (CCC 1127); they are also the sacraments of eternal life for the Church celebrates the mystery of her Lord until he comes (CCC 1130). There are three elements in every sacrament - things as the matter, words as the form, and the minister, who confers the sacrament with the intention of the Church (ND 1307; also Pastoral Guide, Vol. II, p. 20)
B.5 Effects
All the sacraments draw their strength and effectiveness from Christ’s paschal mystery. Their effect is ex opere operato – by the very fact of the actions being performed, hence they are not wrought by the righteousness of either the celebrant or the recipient, but by the power of God (cf. CCC 1128; also cf. ND 1318). This effect is both personal and ecclesial. Personally, the faithful receives the sacramental grace, which is the grace of the Holy Spirit, given by Christ and proper to each sacrament, and also the sanctifying grace, which is accompanied by the infused virtues and the gift of the Holy Spirit. Besides these, the three sacraments of Baptism, Confirmation and Holy Orders confer, in addition to grace a sacramental character or seal, which is permanent and can never be repeated (cf. CCC 1121; also 698). The ecclesial effect of the sacraments is in terms of visible effects that they bring the recipients in personal conduct with Christ, by entering into communion with the Church, and being incorporated into the Church.
C. THE SACRAMENTS OF CHRISTIAN INITIATION
The sacraments of Christian initiation - Baptism, Confirmation, and the Eucharist, lay the foundations of every Christian life. The faithful are born anew by Baptism, strengthened by the sacrament of Confirmation, and receive the food of eternal life in the Eucharist. Thus, by means of these sacraments of Christian initiation, they receive in, the treasures of the divine life and advance toward the perfection of charity.
C.1 The Sacrament of Baptism
The term baptizein in Greek means, “to plunge” into the water which symbolizes the burial of the catechumen into Christ’s death, and the resurrection with him as a new creature.
C.1.1 Nature
The matter of the sacrament of Baptism is water and the form is the words: “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit”. In addition to these essential elements, there are many symbols used - the anointing of the sacred chrism which signifies the gift of the Holy Spirit to the newly baptized (cf. CCC 1241); the white garment symbolizes that the person baptized has put on Christ and the candle lit from the Easter candle, signifies that the baptized person is the light of the world (cf. CCC 1243).
C.1.2 Effects
The baptismal grace is a rich reality, which manifests - the forgiveness of original sin and all personal sins, birth into the new life in Christ, a member of Christ and a temple of the Holy Spirit, an incorporated member of the Church the Body of Christ to share in the priesthood of Christ. It also imprints on the soul of the baptized, an indelible character, which can never be repeated.
C.2 The Sacrament of Confirmation
The sacrament of Confirmation is administered ordinarily by the Bishop to a candidate, who has attained the age of reason - who can profess the faith, have the intention of receiving the sacrament, and be prepared to assume the role of the apostle in order to live a life of witness to Christ both in the Church and in the world (cf. CCC 1319).
C.2.1 Nature
The sacrament of Confirmation is conferred through the anointing with chrism, which is consecrated by the bishop alone, on the forehead of the baptized, which is done by the laying on of the hands and through the words: “Be sealed with the gift of the Holy Spirit”. Further, the sign of anointing which is an ancient symbolism signifies a spiritual seal, and the oil symbolizes healing, abundance and joy. The sign of peace in the rite signifies the ecclesial communion with the bishop and with all the faithful.
C.2.2 Effects
Confirmation, like Baptism imprints a spiritual mark on the soul of the recipient. It prefects baptismal grace, gives the Holy Spirit in order to root the confirmandi more deeply in the divine filiation, incorporates more firmly into Christ, strengthens the bond with the Church, associates more closely with the mission of the Church and ultimately helps to bear witness to the Christian faith in words accompanied by deeds.
C.3 The Sacrament of Eucharist
The Eucharist is the efficacious sign and sublime cause of that communion in the divine life and the unity of the people of God, by which the Church is kept in being. It is the culmination of both, God’s action sanctifying the world in Christ and of the worship men offer to Christ and through him to the Father in the Holy Spirit.
C.3.1 Nature
The matter of the sacrament of Eucharist is bread and wine. The bread must be pure wheaten flour according to the tradition of the Church and mixed with natural water and baked. The form for the bread is: “This is my Body which will be given up for you.” The form for the wine is: “This is the cup of my Blood, the Blood of the new and everlasting covenant. It will be shed for you and for all so that sins maybe forgiven.” The Eucharist, which is, “the source and summit of the Christian life” (LG 11) is celebrated only by a validly ordained priest (cf. CIC, Can 900 (1)).
The Eucharist is the heart and the summit of the Church’s life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church. The Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord’s Body and Blood. These elements constitute one single act of worship. The Eucharist is the memorial of Christ’s Passover, that is, of the work of salvation accomplished by the life, death and resurrection of Christ, a work made present by the liturgical action.
C.3.2 Effects
The principal fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus. The Body of Christ we receive in Holy Communion is given up for us, and the Blood we drink shed for the many for the forgiveness of sins. Those who receive the Eucharist are united more closely to Christ. Through it Christ unites them to all the faithful in one body, the Church. Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren. The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst. However, his presence is veiled. Therefore we celebrate the Eucharist awaiting the blessed hope and the coming of our Savior, Jesus Christ, asking to share in his glory when every tear will be wiped away.
D. CONCLUSION
The sacraments of the Church is inseparable from that of Christian worship or liturgy, since all sacraments are forms of Christian worship, that is, they celebrate the saving mystery of God in Christ. Through signs they effect the grace proper to each sacrament in the persons who celebrate these sacraments. The celebration of the sacraments are privileged means as instituted by Christ and entrusted by him to the Church, by which the mystery of salvation becomes, for every age till the end of the world, a living and tangible reality.
E. BIBLIOGRAPHY
Austin FLANNERY. ed. Vatican Council II: The Conciliar and Post Conciliar and Post Conciliar Documents. Mumbai: St. Pauls, 1999.
Catechism of the Catholic Church. Bangalore: Theological Publications in India, 1999.
Jacques DUPUIS. ed. The Christian Faith: in the Doctrinal Documents of the Catholic Church. Bangalore: Theological Publications in India, 1999.
John Baptist SALDANHA. Class notes: Sacraments in General, Sacraments of Baptism, Confirmation, and Eucharist.
Karl H. PESCHKE. Christian Ethics: Moral Theology in the Light of Vatican II, Vol. II. Bangalore: Theological Publications in India, 1999.
The Code of Canon Law. Bangalore: Theological Publications in India, 1999.
The Holy Bible, The New Revised Standard Version, Catholic Edition for India, Bangalore: Theological Publications in India, 1999.
Thomas PAZHAYMPALLIL. Pastoral Guide: Sacraments and Bioethics, Vol.II. Bangalore: Kristu Jyothi Publications, 1997.
G. Robert John Kennedy
II Theology, 28 Nov 2001
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