Sacramentals

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In instituting thesacraments Christ did not determine thematter and form down to the slightest detail, leaving this task to theChurch, which should determine what rites were suitable in the administration of thesacraments. These rites are indicated by the wordSacramentalia, the object of which is to manifest the respect due to the sacrament and to secure the sanctification of thefaithful. They belong to widely different categories, e.g.: substance, in the mingling of water with Eucharistic wine; quantity, in the triplebaptismal effusion; quality, in the condition of unleavened bread; relation, in the capacity of the minister; time and place, in feast-days and churches; habit, in theliturgical vestments; posture, in genuflection, prostrations; action, in chanting etc. So many external conditions connect the sacramentals with the virtue of religion, their object being indicated by theCouncil of Trent (Sess. XXII, 15), that it is asserted that apart from their ancient origin and traditional maintenance ceremonies,blessings, lights,incense, etc. enhance the dignity of theHoly Sacrifice and arouse thepiety of thefaithful. Moreover the sacramentals help to distinguish the members of theChurch fromheretics, who have done away with the sacramentals or use them arbitrarily with little intelligence.

Sacramental rites are dependent on theChurch which established them, and which therefore has theright to maintain, develop, modify, or abrogate them. The ceremonial regulation of thesacraments in Apostolic times is sufficientlyproved by the words ofSt. Paul to the Corinthians with regard to the Eucharist: "Cetera autem, cum venero, disponam" [the rest I will set in order when I come (1 Corinthians 11:34)], whichSt. Augustine, on what ground weknow not, supposes to refer to theobligation of the Eucharistic fast (Ep. liv, "Ad Januarium", c. 6, n. 8, in P.L., XXXIII, 203). TheFathers of the Church enumerate ceremonies and rites, some of which were instituted by theApostles, others by the earlyChristians (cf.Justin Martyr, "Apol. I", n. 61, 65 in P.G., VI, 419, 427;Tertullian, "De baptismo", vii in P.L., I, 1206;St. Basil,On the Holy Spirit 67). TheCatholicChurch, which is the heiress of the Apostles, has always used and maintained againstheretics this power over sacramentals. To her and to her alone belongs theright to determine the matter, form, and minister of the sacramentals. TheChurch, that is, the supreme authority represented by its visible head, alone legislates in this matter, because thebishops no longer have in practice the power to modify or abolish by a particular legislation what is imposed on the universal Church. What concerns the administration of thesacraments is contained in detail in theRoman Ritual and the Episcopal Ceremoniale.

Apart from the ceremonies relating to the administration of thesacraments theChurch has instituted others for the purpose of private devotion. To distinguish between them, the latter are named sacramentals because of the resemblance between their rites and those of thesacraments properly so-called. In ancient times the term sacrament alone was used, but numerous confusions resulted and the similarity of rites and terms led manyChristians to regard both assacraments. AfterPeter Lombard the use and definition of the word "sacramental" had a fixed character and was exclusively applicable to those rites presenting an external resemblance to thesacraments but not applicable to the sensible signs of Divine institution.St. Thomas Aquinas makes use of the termssacra andsacramentalia (Summa I-II, Q. cviii, a. 2 ad 2um; III, Q. lxv, a. 1 ad 8um), which thetheologians of a later period adopted, so that at presentsacramentalia is exclusively reserved for those rites which are practiced apart from the administration of the sevensacraments, for which the word ceremonies is used.

The number of the sacramentals may not be limited; nevertheless, the attempt has been made to determine their general principles or rather applications in the verse: "Orans, tinctus, edens, confessus, dans, benedicens".

Another distinction classifies sacramentals according to whether they are acts, e.g. theConfiteor mentioned above, or things, such asmedals,holy water etc. The sacramentals do not producesanctifying graceex opere operato, by virtue of the rite or substance employed, and this constitutes their essential difference from thesacraments. TheChurch is unable to increase or reduce the number ofsacraments as they were instituted by Christ, but the sacramentals do not possess this dignity and privilege.Theologians do not agree as to whether the sacramentals may confer any other graceex opere operantis through the action of the one who uses them, but the negative opinion is more generally followed, for as theChurch cannot confersanctifying grace nor institute signs thereof, neither can she institute efficacious signs of the othergraces whichGod alone can give. Moreover, as experience teaches, the sacramentals do not infallibly produce their effect. Finally in the euchologic formulas of the sacramentals theChurch makes use, not of affirmative, but of deprecatory expressions, which shows that she looks directly to Divine mercy for the effect.

Besides the efficacy which the sacramentals possess in common with othergoodworks they have a special efficacy of their own. If their whole value proceeded from theopus operantis, all externalgoodworks could be called sacramentals. The special virtue recognized by theChurch and experienced byChristians in the sacramentals should consist in the officialprayers whereby we imploreGod to pour forth specialgraces on those who make use of the sacramentals. Theseprayers moveGod to givegraces which He would not otherwise give, and when not infallibly acceded to it is for reasons known to His Wisdom.God is aware of the measure in which He should bestow His gifts. All the sacramentals have not the same effect; this depends on theprayer of theChurch which does not make use of the same urgency nor have recourse to the same Divine sources of merit. Some sacramentals derive no special efficacy from theprayer of theChurch; such are those which are employed in worship, without a blessing, or even with a blessing which does not specify any particular fruit. This is the case with the blessing of vessels meant to contain theholy oils: "Give ear to ourprayers, most merciful Father, and deign tobless and sanctify these purified vessels prepared for the use of the sacred ministry of Thy Church". On the other hand, some sacramentals, among them one of those most frequently used,holy water, are the object of a benediction which details their particular effects.

One of the most remarkable effects of sacramentals is the virtue to drive awayevil spirits whose mysterious and baleful operations affect sometimes the physical activity of man. To combat this occult power theChurch has recourse toexorcism and sacramentals. Another effect is the delivery of thesoul fromsin and the penalties therefor. Thus in the blessing of a cross theChurch asks that this sacred sign may receive the heavenly blessing in order that all those who kneel before it and implore the Divine Majesty may be granted great compunction and a general pardon of faults committed. This means remission of venialsins, for thesacraments alone, with perfect contrition, possess the efficacy to remit mortalsins and to release from the penalties attached to them.St. Thomas is explicit on this point: "The episcopal blessing, the aspersion ofholy water, every sacramental unction,prayer in a dedicated church, and the like, effect the remission of venialsins, implicitly or explicitly" (Summa III, Q. lxxxvii, a. 3, ad 1um). Finally the sacramentals may be employed to obtain temporal favours, since theChurch herselfblesses objects made use of in every-day life, e.g. the blessing of a house on which is called down the abundance of heavenly dew and the rich fruitfulness of the earth; so likewise in the benediction of the fields, in whichGod is asked to pour down Hisblessings on the harvests, so that the wants of the needy may be supplied by the fertile earth.

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