“The role of the sacraments”
in salvation in the Roman Catholic Church
by Stef Schagen
Early Church History, HC510
Professor: Dr. Thomas J. Marinello
Tyndale Theological Seminary
24 November 2009
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How do we receive God’s grace? Are spiritual resources channelled through the
Church’s sacramental system?1 Is the Church a mediating body between God and man? These
questions are at the heart of the role of the sacraments in salvation in Roman Catholic faith
and practice.
The sacraments are essential elements in the doctrines of the RC Church. They are,
therefore, an essential part of it’s faith practice for believers to partake in.2 Sacraments are
intended to make righteous,3 natural means to reach spiritual perfection, 4 channelling divine
grace to result in divine fruit individually and ecclesiastically, 5 basing the unity of the
community,6 part of the Church’s “sacramental economy”, 7 foundational to man’s faith
practice.8 According to RC doctrine a sacrament is a means of grace “instituted by Christ”,9 a
visible “symbol of a spiritual reality”,10 founded on the Incarnation: “spiritual reality in
material form”, just as Christ adopted a natural body to achieve spiritual, divine purpose.11
1
Libreria Editrice Vaticana, “Catechism of the Catholic Church”, 1131
http://www.vatican.va/archive/ENG0015/__P35.HTM (accessed October 21, 2009).
2
Daniel Kennedy, The Catholic Encyclopedia Vol. 13 (New York: Robert Appleton Company, 1912),
“Sacraments” http://www.newadvent.org/cathen/13295a.htm (accessed October 20, 2009)
3
Philip Schaff, History of the Christian Church, Vol. V (Oak Harbor, WA: Logos Research
Systems, Inc., 1997, The Electronic Bible Society, Dallas, TX, 1998.)
http://www.ccel.org/s/schaff/history/1__pref.htm (accessed October 20-November 17, 2009), Ch.XIV, par.113.
4
Daniel Kennedy, The Catholic Encyclopedia Vol. 13 (New York: Robert Appleton Company, 1912),
Summa Theologica, Question 65, Artcle 1 http://www.newadvent.org/summa/4065.htm (accessed November 22,
2009).
5
Vaticana, pp. 1131, 1134.
6
Libreria Edictrice Vaticana, 1132.
7
Vaticana, title of section one, 1131.
8
G.C. Berkouwer, The Sacraments (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1969), 13.
9
Kennedy, “Sacraments”.
10
Merriam-Webster Online, “Sacrament” (Springfield: Merriam-Webster, Inc., 2009)
http://www.merriam-webster.com/dictionary/sacrament (accessed October 20, 2009).
11
F.L. Cross, The Oxford Dictionary of the Christian Church (New York: Oxford University Press,
1958, 1974, 1983), “Sacrament” , pp. 1218-1219.
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Through the sacraments the partaker makes use of God given means to obtain God given
gifts,12 reaching divine ends by the required divine ways,13 applying them perfectly. 14
The doctrine of the sacraments developed over time into what it came to be now: a
sacrament having divine virtue in itself. Augustine had introduced sacraments as “outward
temporal signs of inward eternal grace”.15 But Hugo of St. Victor (“De Sacramentis”), Peter
the Lombard and Alexander of Hales, scholastics who borrowed his idea, expanded it into
sacraments containing and channelling grace (“continere et conferre gratiam”). Thus, the
sacraments went from signifying the spiritual, as Augustine had put it, to sanctifying the
partakers as these scholastics made it. Thomas Aquinas, the theological giant of Roman
Catholicism, reinforced and rephrased that idea to make it official RC doctrine.16
The sacraments apply to all essentials of life17 and function “ex opere operato”.18 By
their inherent virtue19 as Christ-containing, the (spiritual) state of the priest does not influence
their function. “Christ himself is at work”, effective not because of man’s righteousness, but
because of the power of God,20 not because of the priest’s blessedness but because they are
performed according to the Church’s sacerdotal protocol, only requiring the recipient’s
12
Kennedy, “Sacraments”, par. ‘Nature of the Sacraments of the New Law’
http://www.newadvent.org/cathen/13295a.htm (accessed October 20, 2009).
13
Kennedy, “Sacraments”, par. ‘In what sense necessary’ (accessed October 20, 2009).
14
Kennedy, “Sacraments”, par. “Why the sacrament is most appropriate” (accessed October 21, 2009).
15
J.D. Douglas and Ealre E. Cairns, The New International Dictionary of the Christian Church (Grand
Rapids: Zondervan Publishing House, 1974, 1978), “Sacrament”, 871.
16
Schaff, par. 113.
17
Douglas, 871.
18
Vaticana, 1128.
19
Schaff, par. 113. (accessed October 21, 2009).
20
Vaticana, 1128.
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openness upon the one condition of entering Church membership.21
22
In medieval theology the priesthood of the Church had replaced the individual
conscience of it’s members.23 Thus, the Church became central to priest and partaker, being
sacerdotal in function, “priestly”,24 emphasizing priestly power as essential mediator to unite
man to God. Membership was viewed necessary for salvation.25 By channelling grace through
the sacraments, the Church mediates between the divine and human. 26 God is our Father, but
the Church is spiritual Mother, as Augustine put it.27 It is necessary, then, said Bonaventura,
to join her, she is holy.28 Thus, the Church sacramentally nourishes the believer.29 By the
divine power of the priest,30 grace is granted as the Church fulfils it’s priesthood and the soul
is united to Christ.31 “Sacerdotal”, derived from the Latin “sacerdos”( “priest”), “sacer”
meaning “sacred” and “dos” akin to “facere” meaning “to make”, indicates that a priest by
21
Schaff, par. 113. (accessed October 21, 2009).
22
Webster, “Sacerdotalism” http://www.merriam-webster.com/dictionary/sacerdotalism (accessed
October 20, 2009).
23
Philip Schaff, History of the Christian Church, Vol.VII, From Boniface VIII to Martin Luther. A.D.
1294-1517. http://www.ccel.org/s/schaff/history/6_ch08.htm, 1998, “The Renaissance”, Ch.VIII, par.67
(accessed October 21, 2009).
24
Webster: “Sacerdotal” http://www.merriam-webster.com/dictionary/sacerdotal (accessed October 20,
2009).
25
Paul Halsall, Internet Medieval Source Book (Online Reference Book for Medieval Studies), Papal
Bull ‘Unam Sanctum’, 18 November 1302. http://www.fordham.edu/halsall/source/b8-unam.html (accessed
November 17, 2009).
26
Daniel Kennedy, The Catholic Encyclopedia Vol. 13 (New York: Robert Appleton Company, 1912),
“Priest”. http://www.newadvent.org/cathen/12406a.htm (accessed October 20, 2009)
27
Daniel Kennedy, The Catholic Encyclopedia Vol. 13 (New York: Robert Appleton Company, 1912),
“On the Catechising of the Uninstructed”, Ch.1.
http://www.newadvent.org/fathers/1303.htm (accessed October 20, 2009)
28
Schaff, par.113 (accessed November 17, 2009).
29
Benedito, The Westminster Dictionary of Church History Vol. One (Louisville: Westminster John
Knox Press, 2008), Baptism, 69.
30
Van Dale Woordenboek Engels-Nederlands, (Utrecht: Van Dale Lexicografie bv, 1988, 1996),
“Sacerdotalism”.
31
Cross, 1219.
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the supernatural power granted through the sacrament of his ordination, is able to make sacred
what is not.32
Though Protestants hold to two sacraments, according to some the “entrance ritual”33
of baptism and memorial celebration of Christ’s death in the Eucharist,34, and though a
number of five to thirty were considered, seven sacraments are recognized, ordered in three
classes that signify the unity between the divine and human, as three signifies the Trinity and
four His creation: Baptism, Confirmation, the Eucharist, Penance, Extreme Unction,
Ordination and Marriage. All are necessary, but not all are equal in imparting grace. Some are
definitely necessary to obtain salvation, others deal with the sinner’s permanent state of
failure in need for sanctification, while still other sacraments are necessary for the other
sacraments to function.35
Baptism is one of the two greatest, because man needs to be born from water as the
crystal water confers grace clearly (John 3:5).36 Baptism is viewed the doorway to heaven and
the entrance to all other sacraments.37 It is necessary for salvation and effects regeneration, 38 a
one time experience not to be repeated,39 and borrowed it´s NT legitimacy from Acts 2:38 and
it’s OT counterpart of an outward ritual confirming inward grace from circumcision and
Colossians 2:11-12.40 The Council of Trent declared baptism as removing the guilt and
32
Merriam-Webster Online, “Sacerdotalism.” (accessed August 23, 2009).
33
Ben Witherington III, Making a Meal of It. (Waco: Baker University Press, 2007), pp. 1, 11.
34
Merriam-Webster Online, “Blessed Sacrament”.
35
Schaff, par. 113.
36
Schaff, par. 114.
37
Kennedy, “Baptism”. http://www.newadvent.org/cathen/02258b.htm (accessed October 21, 2009)
38
Kennedy, Summa Theologica, Question 65, Article 1 and 2.
39
Schaff, par. 114.
40
Walter A. Elwell, Evangelical Dictionary of Theology, 2nd ed. (Grand Rapids: Baker Academic,
1984, 2001), Sacrament, 1047.
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punishment of original sin. 41 Unbaptized children were believed to not see heaven at death in
infancy.
What baptism does for infants, Confirmation then does for adults (1Cor.13:11):
channelling power to persevere and grace to complete what through infant baptism had begun.
Confirmation is necessary to be recognized fully Christian, a view adopted from the promise
of the Holy Spirit in John 16:7. A bishop performed this sacrament in apostolic succession,
applying sacred oil as symbol of God’s Spirit to body parts and signing a cross on the
forehead completing salvation after an official declaration of confirmation.42
The Eucharist, the “sacrament of the altar” and “crown of the sacraments”, the
“festival of Corpus Christi” remains to be the absolute centre of the RC Church’s practice,
nourishing the faithful supernaturally through the same divine elements indicated at Jesus’
last supper.43 It is “the mightiest” of all mighty sacraments because it is supposed to contain
Christ in Person substantially, is preceded by the other sacraments and all the faithful partake
in it. The Eucharist is founded on Jesus´ last supper, 1Cor.5:7, the early church´s celebration
of it (1Cor.10:16-17), and on it´s OT counterpart of the Israelites’ Passover (Ex.12).44
Scholastic speculation led to the doctrine of transubstantiation, in which it was
believed the elements of bread and wine were literally changed by miraculous priestly power
into the Body and Blood of Christ who’s sacrifice was, thereupon, considered not complete
and happening again, and for which reason the cup was withheld from the laity to be reserved
for the sacredly ordained clergy.45
41
Benedito, 68.
42
Schaff, par. 114.
43
Kennedy, Question 65, Article 2.
44
Elwell, 1047.
45
Schaff, par.115, 116.
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Whereas baptism dealt with sin inherited from forefathers, Penance – a baptism of
labour46 – dealt with self practiced sin during lifetime.47 After baptism’s grace was granted,
penance became a man’s chief concern and a priest’s chief tool in his priestly ministry to
consecrate the sinner personally and ecclesiastically, 48 to restore health according to Aquinas,
being an effective “remedy for mortal sins” according to Bonaventura. Penance required an
upright penitent, sincere contrition, oral confession, labor for satisfaction and priestly
absolution, three acts of the offender completed by one priestly declaration of full forgiveness
without which the door of God’s Kingdom would not be opened. As the priest functioned
under the Pope’s permission substituting Christ’s command and authority, this sacrament
found it’s NT origin in Luke 24:47 where Christ was supposed to have instituted it.49 The
practice of penance was also founded on Jerome’s wrong translation of Matthew 4:17 in the
Vulgate, where “metanoia”, “repentance” was translated into “paenitentiam agite”,
penance.50 And though for most sins the guilty one was given priestly absolution, graver sins
needed mediation by the bishop and even worse ones by the papal authority. The practice of
penance founded the one of the indulgence: a rigorous solution to cover all sins forever,
replacing the system of penance with a much heavier one: going on a crusade, giving money
for good church purposes and visitation of certain churches.51
46
Schaff, par. 117.
47
Kennedy, Summa, Article 1.
48
Vaticana, Part Two, 1423.
49
Schaff, par. 117, 118.
50
Alister E. McGrath, Historical Theology: An introduction to the history of Christian thought
(Malden: Blackwell Publishing, 1998), 149. Online: Google Books.
http://books.google.nl/books?id=JPUOp2Vf1swC&pg=PA149&lpg=PA149&dq=%22paenitentiam+agite%22&s
ource=bl&ots=ced0wYjgDs&sig=oIv03q3WWeiPjbaWsWhHr41l5IE&hl=nl&ei=lGoJS4PqH5SkAbX2vjFDQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CBUQ6AEwAg#v=onepage&q=%22paenite
ntiam%20agite%22&f=false (accessed November 22, 2009).
51
Schaff, par. 118.
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James 5:14 founded the Roman Catholic sacrament of Extreme Unction, never to be
refused anyone like the thief at the cross wasn’t refused entrance to heaven, intended to meet
insignificant and leftover sins not dealt with through penance, preparing man for eternal
happiness, purposed for healing.52 Adult disease was viewed as caused by sin, the reason
children (sometimes under 14) were refused this sacrament. Several body parts were touched
with the by the bishop consecrated oil.53
The seven graces of the Spirit of 1Corinthians 12 inspired Ordination of the Roman
Catholic Church’s seven orders: “presbyters, deacons, sub deacons, acolytes, exorcists,
lectors, and ostiarii or door-keepers”, of which the first three originated in Christ and the other
four in the Church. Though this sacrament is not directly necessary for an individual’s
salvation, it activates the grace necessary to minister the others, and is therefore indispensable
considering the Church’s sacerdotal philosophy. Sacramental grace is especially granted in
the priestly power it gives to celebrate the mass and the Eucharist. The minister is bestowed
with supernatural power and indelible character through his ordination, though his actual
spiritual state does not matter but is rather upgraded with divine virtue through it.54
Of all sacraments Matrimony was the last, because it contained the least spiritual
power, being merely “a remedy against lust” following “conception without passion”.55
Ephesians 5:32 founded marriage as a sacrament, when Jerome wrongly translated the Greek
“μυστήριον … μέγα” as “great sacrament” in his Latin Vulgate. It’s sacramental aspects
are the priestly Benediction after mutual verbal affirmation of both party’s intention,
52
Berkouwer, 29.
53
Schaff, par. 119.
54
Schaff, par. 119.
55
Berkouwer, 27.
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signifying “the union of Christ and the Church, and union of two natures into one”.56
The sacraments guide the faithful from birth to death.57 Yet, not all are of equal
necessity. Some say only Baptism is necessary for salvation, 58 three are salvific according to
Aquinas: Baptism and Penance individually, Ordination governing heaven’s grace economy
ecclesiastically (Prov.11:14). These are necessary for salvation like food for the body, the
other four like a horse is needed for a journey. Yet all are necessary for completion of one’s
salvation, Aquinas stated also, as adult Confirmation completes infant Baptism, last days’
Extreme Unction lifelong Penance, and Matrimony keeps Church member numbers up
level.59
Nowhere in the Greek NT are sacraments found to be natural elements possessing
spiritual resources. They are an invention from Rome and the scholastics?60 Assuming to very
systematically own and distribute divine resources, the doctrine was adopted by the Council
of Ferrara in 1539 A.D. and of Trent in 1560 A.D.61
56
Schaff, par. 118.
57
Benedito, “Sacraments”, 585.
58
Schaff, 113.
59
Kennedy, Question 65, Article 4.
60
Berkouwer, 27.
61
Cross, 1218.
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