Sacramental Theology the Meaning, Origin, and Significance

Sacramental Theology

The meaning, origin, and significance of the sacraments of the Church have been debated for centuries with scholastics like Thomas Aquinas arguing that each sacrament was instituted by Christ and others, like Luther, arguing that the sacraments gave no grace but were signs only. This paper will look at the traditional eschatology surrounding the Sacraments by giving a definition, discussing the elements of matter and form, and analyzing the phrase "Res et Sacramentum" in relation to the former points.

According to Church scholastics and the traditional definition, a sacrament is an outward sign instituted by Christ to give grace unto our sanctification (Pitre). Each sacrament is referenced in Scripture, from Christ's baptism to His presence at the wedding feast of Cana to His promise to the Apostles that they would each be strengthened (confirmed) by the Paraclete; and each is part of the mystery surrounding Christ and His gifts to mankind. Tradition, however, also teaches us of the seven Sacraments, through the Church Magisterium: "The Council of Trent defined that the seven sacraments of the New Law were instituted by Christ…[and that they were] Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Orders, and Matrimony" (Sacraments). Likewise, Thomas Aquinas admonishes Christians to accept the Sacraments as established by God: "Since the sanctification of man is in the power of God who sanctifies, it is not in the competency of man to choose the things by which he is to be sanctified, but this must be determined by Divine institution (Summa Theologiae III:60:2)" (Sacraments).

The Council of Trent stated that "if anyone say that the sacraments of the New Law do not contain the grace which they signify, or that they do not confer grace on those who place no obstacle to the same, let him be anathema (Sess. Viii, can.vi)" (Sacraments). Also, from the Westminster Confession comes the following assertion that "Sacraments ordained of God be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us by which He doth work invisibly in us, and doth not only quicken but strengthen and confirm our faith in Him (cf. art. XXVII)" (Sacraments).

The sacraments were also divided into two categories -- the Sacraments of the Dead, and the Sacraments of the Living. Baptism and Penance are Sacraments of the Dead, because they "may be lawfully received while the soul is in a state of mortal sin," and the Sacraments of the Living (the other five) may "be lawfully received only while the soul is in a state of grace -- i.e., free from mortal sin" (On the Sacraments in General).

Matter and Form

According to the Baltimore Catechism, "by the 'matter' of the Sacraments we mean the visible things, such as water, oil, bread, wine, etc., used for the Sacraments. By the 'form' we mean the words, such as 'I baptize thee,' 'I confirm thee,' etc., used in giving or administering the Sacraments." The specific terms "matter" and "form" come from William of Auxerre who in the 13th century illustrated the way in which sacramental grace is effected: "The matter and form (the res et verba) make up the external rite, which has its special significance and efficacy from the institution of Christ" (Sacraments). The proper matter and form is important in the administration of a sacrament because these are the elements by which is displayed the minister's "intention of doing what the Church does" (Sacraments). As St. Augustine tells us, "The words are the more important element in the composition, because men express their thoughts and intentions principally by words" (Sacraments).

Res et Sacramentum