On the Sacraments in General

“Fifth, for the easier instruction of the Armenians themselves, both present and future, We reduce the truth of the ecclesiastical Sacraments to this very brief formula. There are seven Sacraments of the New Law: namely, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony. These differ greatly from the sacraments of the Old Law. For those did not cause grace, but only prefigured that it was to be given through the Passion of Christ; but these Sacraments of ours both contain grace and confer it upon those worthily receiving them. The first five of these are ordained to the spiritual perfection of each man in himself; the last two, to the governance and multiplication of the whole Church. For through Baptism we are spiritually reborn; through Confirmation we are increased in grace and strengthened in faith; and, having been reborn and strengthened, we are nourished by the divine food of the Eucharist. But if through sin we incur sickness of soul, through Penance we are spiritually healed; spiritually also, and corporally insofar as it is expedient for the soul, through Extreme Unction; but through Order the Church is governed and multiplied spiritually; through Matrimony it is increased corporally. All these Sacraments are completed by three things: namely, things as matter, words as form, and the person of the minister conferring the Sacrament with the intention of doing what the Church does. If any of these is lacking, the Sacrament is not completed. Among these Sacraments there are three—Baptism, Confirmation, and Order—which imprint upon the soul an indelible character, that is, a certain spiritual sign distinctive from the others. Hence they are not repeated in the same person. But the remaining four do not imprint a character and admit of repetition.

“Holy Baptism holds the first place among all the Sacraments, because it is the gate of spiritual life; for through it we are made members of Christ and of the body of the Church. And since through the first man death entered into all, unless we are reborn of water and the Spirit, we cannot, as the Truth says, enter into the Kingdom of Heaven. The matter of this Sacrament is true and natural water; nor does it matter whether it is cold or warm. The form is: ‘I baptize you in the name of the Father and of the Son and of the Holy Spirit.’ Nevertheless, We do not deny that true Baptism is also completed through these words: ‘Such a servant of Christ is baptized in the name of the Father and of the Son and of the Holy Spirit’; or, ‘Such a one is baptized by my hands in the name of the Father and of the Son and of the Holy Spirit.’ For since the principal cause from which Baptism has its power is the Holy Trinity, while the minister who outwardly delivers the Sacrament is the instrumental cause, if the act which is exercised through the minister himself is expressed together with the invocation of the Holy Trinity, the Sacrament is completed. The minister of this Sacrament is the priest, to whom it belongs by office to baptize. But in a case of necessity, not only a priest or deacon, but also a layman or woman, indeed even a pagan and a heretic, can baptize, provided that he observes the form of the Church and intends to do what the Church does. The effect of this Sacrament is the remission of all original and actual fault, and also of every punishment which is due for that fault. Therefore no satisfaction for past sins is to be enjoined upon the baptized; rather, those who die before committing any fault immediately attain the Kingdom of Heaven and the vision of God.

“The second Sacrament is Confirmation, whose matter is chrism composed of oil, which signifies the splendor of conscience, and balsam, which signifies the odor of good reputation, blessed by a Bishop. The form is: ‘I sign you with the sign of the Cross and confirm you with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit.’ The ordinary minister is the Bishop. And although a simple priest can administer the other anointings, only a Bishop ought to confer this one, because it is read only of the Apostles, whose place Bishops hold, that they gave the Holy Spirit through the imposition of hands, as the reading of the Acts of the Apostles makes manifest: ‘For when,’ it says, ‘the Apostles who were at Jerusalem had heard that Samaria had received the word of God, they sent to them Peter and John. When these had come, they prayed for them that they might receive the Holy Spirit; for He had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid hands upon them, and they received the Holy Spirit.’ In the place of that imposition of hands, Confirmation is given in the Church. It is read, nevertheless, that sometimes, by dispensation of the Apostolic See for a reasonable and very urgent cause, a simple priest administered this Sacrament of Confirmation with chrism consecrated by a Bishop. The effect of this Sacrament is that in it the Holy Spirit is given for strength, as He was given to the Apostles on the day of Pentecost, so that, namely, the Christian may boldly confess the name of Christ. Therefore the one to be confirmed is anointed on the forehead, where the seat of shame is, lest he be ashamed to confess the name of Christ, and especially His Cross, which indeed is a scandal to the Jews but foolishness to the Gentiles, according to the Apostle; for which reason he is signed with the sign of the Cross.

“The third is the Sacrament of the Eucharist, whose matter is wheaten bread and wine from the vine, with which a very little water must be mixed before consecration. Water is mixed for this reason: because, according to the testimonies of the Holy Fathers and Doctors of the Church long ago presented in disputation, it is believed that the Lord Himself instituted this Sacrament in wine mixed with water. Then also because this accords with the representation of the Lord’s Passion. For blessed Pope Alexander, fifth from blessed Peter, says: ‘In the offerings of the Sacraments which are offered to the Lord within the solemnities of Masses, let only bread and wine mixed with water be offered in sacrifice. For neither wine alone nor water alone ought to be offered in the chalice of the Lord, but both mixed, because it is read that both—that is, blood and water—flowed from the side of Christ.’ Then also because it accords with signifying the effect of this Sacrament, which is the union of the Christian people with Christ. For water signifies the people, according to that passage of the Apocalypse: ‘Many waters, many peoples.’ And Pope Julius, second after blessed Sylvester, says: ‘The chalice of the Lord, according to the precept of the canons, ought to be offered mixed with wine and water, because we see that in the water the people are understood, but in the wine the Blood of Christ is shown. Therefore, when wine and water are mixed in the chalice, the people are united to Christ, and the multitude of the faithful is coupled and joined to Him in whom it believes.’ Therefore, since both the Holy Roman Church, instructed by the Most Blessed Apostles Peter and Paul, and all the other Churches of the Latins and Greeks, in which every luminary of holiness and doctrine has shone, have observed this from the beginning of the nascent Church and observe it now, it seems exceedingly unfitting that any other region should differ from this universal and reasonable observance. We decree, therefore, that the Armenians themselves also conform themselves to the whole Christian world, and that their priests, in the offering of the chalice, mix a little water with the wine, as has been stated. The form of this Sacrament is the words of the Savior by which He effected this Sacrament, for the priest, speaking in the person of Christ, effects this Sacrament. For by the power of the words themselves, the substance of bread is converted into the Body of Christ and the substance of wine into the Blood; yet in such a way that the whole Christ is contained under the species of bread and the whole under the species of wine. Under every part of the consecrated Host and of the consecrated wine, when separation has been made, the whole Christ is also present. The effect of this Sacrament which it works in the soul of one worthily receiving is the union of man with Christ. And because through grace man is incorporated into Christ and united to His members, it follows that through this Sacrament grace is increased in those worthily receiving; and every effect which material food and drink accomplish with respect to bodily life—sustaining, increasing, repairing, and delighting—this Sacrament works with respect to spiritual life; in it, as Pope Urban says, we gratefully commemorate our Savior, are withdrawn from evil, are strengthened in good, and advance toward an increase of virtues and graces.

“The fourth Sacrament is Penance, whose quasi-matter is the acts of the penitent, which are distinguished into three parts. The first of these is contrition of heart, to which it pertains that he grieve for the sin committed, with the purpose of not sinning thereafter. The second is confession of the mouth, to which it pertains that the sinner confess integrally to his priest all the sins of which he has memory. The third is satisfaction for sins according to the judgment of the priest; this is performed chiefly through prayer, fasting, and almsgiving. The form of this Sacrament is the words of absolution which the priest pronounces when he says: ‘I absolve you,’ etc.; and the minister of this Sacrament is a priest having authority to absolve, either ordinary authority or authority from the commission of a Superior. The effect of this Sacrament is absolution from sins.

“The fifth Sacrament is Extreme Unction, whose matter is olive oil blessed by a Bishop. This Sacrament ought not to be given except to a sick person concerning whose death there is fear; he is to be anointed in these places: on the eyes because of sight, on the ears because of hearing, on the nostrils because of smell, on the mouth because of taste or speech, on the hands because of touch, on the feet because of walking, and on the loins because of the pleasure vigorous there. The form of this Sacrament is this: ‘Through this anointing and His most loving mercy, may the Lord forgive you whatever you have committed through sight,’ etc.; and similarly on the other members. The minister of this Sacrament is a priest. Its effect is the healing of the mind, and also of the body insofar as it is expedient. Concerning this Sacrament blessed James the Apostle says: ‘Is any man sick among you? Let him bring in the priests of the Church, that they may pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick man, and the Lord shall raise him up; and if he is in sins, they shall be forgiven him.’

“The sixth Sacrament is Order, whose matter is that through the presentation of which the Order is conferred; thus the Presbyterate is conferred through the presentation of the chalice with wine and of the paten with bread; the Diaconate, through the handing over of the Book of the Gospels; and the Subdiaconate, through the presentation of the empty chalice with the empty paten placed upon it; and similarly as regards the others, through the assignment of things pertaining to their ministries. The form of the Priesthood is this: ‘Receive the power of offering sacrifice in the Church for the living and the dead, in the name of the Father and of the Son and of the Holy Spirit.’ And so concerning the forms of the other Orders, as is contained at length in the Roman Pontifical. The ordinary minister of this Sacrament is the Bishop. Its effect is an increase of grace, so that one may be a suitable minister.

“The seventh is the Sacrament of Matrimony, which is a sign of the union of Christ and the Church, according to the Apostle saying: ‘This is a great Sacrament; but I speak in Christ and in the Church.’ The efficient cause of Matrimony is regularly mutual consent expressed through words of the present. A threefold good of Matrimony is assigned. The first is offspring to be received and educated for the worship of God. The second is fidelity, which one spouse ought to preserve toward the other. The third is the indivisibility of Matrimony, because it signifies the indivisible union of Christ and the Church. Although separation from the bed is lawful because of fornication, it is nevertheless not lawful to contract another Matrimony, since the bond of a lawfully contracted Matrimony is perpetual.”

“Canon 1. If anyone shall say that the Sacraments of the New Law were not all instituted by Jesus Christ our Lord; or that there are more or fewer than seven, namely, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a Sacrament: let him be anathema.

“Canon 2. If anyone shall say that these same Sacraments of the New Law do not differ from the sacraments of the Old Law except because the ceremonies are different and the external rites are different: let him be anathema.

“Canon 3. If anyone shall say that these seven Sacraments are so equal among themselves that in no respect is one more worthy than another: let him be anathema.

“Canon 4. If anyone shall say that the Sacraments of the New Law are not necessary for salvation, but superfluous; and that without them or the desire for them men obtain from God the grace of justification through faith alone, although all are not necessary for each individual: let him be anathema.

“Canon 5. If anyone shall say that these Sacraments were instituted only for nourishing faith: let him be anathema.

“Canon 6. If anyone shall say that the Sacraments of the New Law do not contain the grace which they signify, or do not confer grace itself upon those placing no obstacle, as though they were only external signs of grace or justice received through faith, and certain marks of Christian profession by which the faithful are distinguished among men from unbelievers: let him be anathema.

“Canon 7. If anyone shall say that grace is not given through Sacraments of this kind always and to all, so far as concerns God’s part, even if they receive them rightly, but sometimes and to some: let him be anathema.

“Canon 8. If anyone shall say that grace is not conferred ex opere operato through the Sacraments of the New Law themselves, but that faith alone in the divine promise suffices for obtaining grace: let him be anathema.

“Canon 9. If anyone shall say that in the three Sacraments, namely Baptism, Confirmation, and Order, a character is not imprinted upon the soul, that is, a certain spiritual and indelible sign, whence they cannot be repeated: let him be anathema.

“Canon 10. If anyone shall say that all Christians have power in the word and in administering all the Sacraments: let him be anathema.

“Canon 11. If anyone shall say that in ministers, while they effect and confer the Sacraments, at least the intention of doing what the Church does is not required: let him be anathema.

“Canon 12. If anyone shall say that a minister existing in mortal sin, provided that he has observed all the essentials which pertain to effecting or conferring the Sacrament, does not effect or confer the Sacrament: let him be anathema.

“Canon 13. If anyone shall say that the received and approved rites of the Catholic Church customarily employed in the solemn administration of the Sacraments can either be contemned, or omitted without sin by ministers at pleasure, or changed into other new rites by any Pastor of the Churches whatsoever: let him be anathema.”

“56. In sin there are two things, the act and the guilt; but when the act passes away, nothing remains except the guilt or obligation to punishment.—57. Hence in the Sacrament of Baptism or in the absolution of a priest, properly only the guilt of sin is removed, and the ministry of priests frees only from guilt.—58. A penitent sinner is not vivified by the ministry of the absolving priest, but by God alone, who, suggesting and inspiring Penance, vivifies and raises him up; but through the ministry of the priest only the guilt is removed.” Propositions of Michael Baius condemned by Saint Pius V.

“12. If, per impossibile, the one confessing were not contrite, or the priest absolved not seriously but in jest, nevertheless, if he believes himself absolved, he is most truly absolved.” Proposition of Martin Luther condemned by Leo X. D. 752.

“28. Baptism conferred by a minister who observes the whole external rite and form of baptizing is valid, even though inwardly in his heart he resolves within himself: ‘I do not intend what the Church does.’” Proposition condemned by Alexander VIII. D. 1318.

“In certain places some heretics baptize with due matter and form, applied simultaneously, but expressly admonish those to be baptized not to believe that Baptism has any effect upon the soul; for they say that it is a merely external sign of aggregation to their sect. Thus they often turn Catholics to ridicule concerning their faith in the effects of Baptism, which they call superstitious. It is asked: 1. Is Baptism administered by those heretics doubtful because of a defect of the intention of doing what Christ willed, if it was expressly declared by the minister before he baptized that Baptism has no effect upon the soul? 2. Is Baptism conferred in this manner doubtful if the aforesaid declaration was not made expressly immediately before Baptism was conferred, but had often been pronounced by the minister, and that doctrine is openly preached in that sect?—Response. To the first: Negative; because, notwithstanding error concerning the effects of Baptism, the intention of doing what the Church does is not excluded. To the second: Provision was made in the first.” Holy Office, 18 December 1872. Cf. Benedict XIV, De Synodo dioecesana, bk. 7, ch. 6, no. 9; Innocent IV, ch. 2, De baptismo, no. 9; Bellarmine, De Sacramentis in genere, bk. 1, ch. 27, no. 13; C. 659.

“Those concerning whom there is doubt whether they have been baptized are baptized with these words prefixed: ‘If you have been baptized, I do not baptize you; but if you have not yet been baptized, I baptize you,’ etc.” Alexander III, chapter De quibus, 2, De Baptismo et eius effectu.

“If anyone shall come to us from any heresy whatsoever, let nothing be innovated except that which has been handed down, that a hand be imposed upon him unto Penance; since the heretics themselves, properly speaking, do not baptize one another when coming to them, but only admit them to communion. It is not to be asked who he is who baptized, because he who has been baptized could obtain grace, the Trinity of names—the Father and the Son and the Holy Spirit—having been invoked. The name of Christ avails greatly, so that whoever and wherever he has been baptized in the name of Christ may immediately obtain the grace of Christ. What we have received from the Apostles, this we follow.” Decree of Stephen I against the Rebaptizers.

“Concerning the Africans, because they use their own law, so that they rebaptize, it has been determined that if anyone shall come from heresy, they shall question him concerning the Creed; and if they shall ascertain that he was baptized in the Father and the Son and the Holy Spirit, only a hand shall be imposed upon him, so that he may receive the Holy Spirit. But if, when questioned, he shall not answer this Trinity, let him be baptized.” First Council of Arles, 314, canon 8, on the Baptism of heretics.

“Concerning those who at times call themselves Cathari, that is, pure, but come to the Catholic and Apostolic Church, it has seemed good to the holy great Synod that, hands having been imposed upon them, they thus remain in the clergy.… Concerning the Paulianists who thereafter fled to the Church, it has been established that they be wholly rebaptized. But if any were in the number of clerics in time past, if indeed they shall appear free from fault and reproach, after being rebaptized let them be ordained by the Bishop of the Catholic Church.” First Synod of Nicaea, year 325, chapters 8 and 19, on the Baptism of heretics.

“On the very first page of your letter you indicated that very many baptized by the Arians were hastening to the Catholic faith, and that certain of our brethren wished to baptize them again; this is not lawful, since both the Apostle forbids this to be done and the canons contradict it, and the general decrees sent to the provinces by my predecessor Liberius of venerable memory after the Council of Rimini was annulled prohibit it. We join them, together with the Novatians and other heretics, to the assembly of Catholics through the invocation alone of the sevenfold Spirit by the imposition of a Bishop’s hand, as was established in the Synod; and the whole East and West also observe this. It is by no means fitting that you too deviate henceforth from this path, if you do not wish to be separated from our college by a synodal sentence.” Decrees of Liberius and Siricius on the Baptism of heretics, in Siricius, Epistle I to Himerius of Tarragona, ch. 1.

“Since the Church in many places, and especially in the Teutonic regions, long labored under heresy and schism, and, if all those who were ordained by those heretics and schismatics had to be annulled, certain Churches would seem to be wholly stripped of their clerics, We, following the decrees of the Holy Fathers concerning those who were ordained under Acacius and Bonosus and the Donatists, have decreed by statute that all Bishops who were ordained under this schism shall remain in their honors, unless they are usurpers or criminals. But with regard to the other Orders, the power shall rest with the Bishops, so that those whose life appears approved may remain in their grade.” Decree of Paschal II at the Lateran Council, year 1116.

“That those coming from the Novatians or Montenses be received through the imposition of hands alone, because, although baptized by heretics, they were nevertheless baptized in the name of Christ.” Innocent I, Epistle 2 to Victricius of Rouen, ch. 11.

From the Nicene canon, Paulianists coming to the Church are to be baptized, but not Novatians; “The manifest reason declares that this was therefore distinguished with respect to these two heresies, because the Paulianists by no means baptize in the name of the Father and of the Son and of the Holy Spirit; but the Novatians baptize with those same tremendous and venerable names, nor among them has a question ever been raised concerning the unity of divine power, that is, of the Father and of the Son and of the Holy Spirit.” Innocent I, Epistle 17 to the Bishops of Macedonia, ch. 5.

“…We likewise by no means reject the Sacraments which are celebrated in it, through the cooperation of the inestimable and invisible power of the Holy Spirit, although they are administered by a sinful priest while the Church receives him; nor do We detract from ecclesiastical offices or blessings celebrated by him, but with benevolent spirit embrace them as though from a most just man, because the wickedness of a Bishop or priest harms neither the Baptism of an infant, nor the conferral of the Eucharist, nor the other ecclesiastical offices celebrated for subjects.” Profession of faith of the Waldensians prescribed by Innocent III.

“The fourth blasphemy of impious men of this kind (the Fraticelli), breaking forth from the poisonous fountain of the aforesaid Waldensians, holds that priests who have even been rightly and lawfully ordained according to the form of the Church, but are weighed down by any crimes whatsoever, cannot effect or confer the ecclesiastical Sacraments.” Error condemned by John XXII in a Constitution issued in the year 1318.

“4. If a Bishop or priest exists in mortal sin, he does not ordain, does not consecrate, does not effect, does not baptize.” Articles of John Wycliffe condemned at the Council of Constance.

“22. Likewise, whether he believes that a wicked priest, with due matter and form and with the intention of doing what the Church does, truly effects, truly baptizes, and truly confers the other Sacraments.” Articles concerning which persons suspected of the errors of Wycliffe and Hus are to be questioned.

“How ought Pastors to conduct themselves in celebrating the marriages of those who have notoriously incurred ecclesiastical censures?—Response. Care must be taken with all strength that those bound by ecclesiastical censures be reconciled with the Church in the due manner; but if they refuse to be reconciled, and grave evils seem likely to threaten unless the marriage is celebrated, the Pastor shall consult the Ordinary, who, having taken account of the matters and circumstances and having considered all the things handed down by approved authors, and especially by Saint Alphonsus, book 6, treatise 1, chapter 2, no. 54, shall declare those things which he shall judge more expedient in the Lord, the celebration of Mass, however, always being excluded.” Sacred Penitentiary, 10 December 1860. The same Sacred Penitentiary responded on 15 July 1856, the same care having been employed and the same circumstances standing: “In such a case the Pastor can lawfully assist at the marriage of a public and notorious excommunicate who is tolerated. A Bishop likewise can, when these circumstances concur and suitable precautions have been employed, give a Pastor permission to assist at such a marriage.”—C. 1525 ff.

“Likewise, how ought Bishops to conduct themselves if any of those mentioned above who are bound by a censure should present themselves in order to act as sponsor either in the Sacrament of Confirmation or of Baptism?—Response. As in the preceding.” Sacred Penitentiary, 10 December 1860.

“Can the Most Holy Eucharist be administered to those notoriously bound by a censure before they have, as is fitting, been reconciled with the Church?—Response. Negative.” Sacred Penitentiary, 10 December 1860; A. S. S., vol. 1, p. 563.

“29. Urgent fear is a just cause for simulating the administration of the Sacraments.” Proposition condemned by Innocent XI.

“I receive and admit also the received and approved rites of the Catholic Church in the solemn administration of all the Sacraments.” Tridentine Profession of Faith.

“According to the Roman Ritual and Pontifical, the stole is to be employed in effecting and administering the Sacraments, in the confecting and administering of sacramentals, and also in sermons, if custom is present.” Sacred Congregation of Rites, 11 March 1871, Borgo San Donnino, to the second.

“In every effecting and administration either of Sacraments or of sacramentals…the surplice and stole are always to be used, that which the Roman Ritual teaches concerning the Sacrament of Penance, title 3, chapter 1, no. 9, nevertheless being retained.” General Decree of the Sacred Congregation of Rites, 12 July 1892; Decrees nos. 3784, 3779, to the eighth and ninth.

“It is lawful for the Roman Ritual to be employed everywhere and in any functions whatsoever, even if a proper diocesan Ritual which differs from the Roman in only some things is possessed.” Sacred Congregation of Rites, 30 August 1892, to the ninth, no. 3792.

“Some not absurdly distinguish between unwilling and unwilling, coerced and coerced, because one who is violently drawn by terrors and punishments and, lest he incur detriment, receives the Sacrament of Baptism, such a one, like one who approaches Baptism feignedly, receives the impressed character of Christianity and, as one conditionally willing although unwilling absolutely, must be compelled to the observance of the Christian faith.… But one who never consents, but wholly contradicts, receives neither the reality nor the character of the Sacrament, because expressly to contradict is more than never to consent.… Moreover, those sleeping and insane, if before they fell into insanity or went to sleep they persisted in contradiction—because in them the purpose of contradiction is understood to endure—even if they have thus been immersed, do not receive the character of the Sacrament. It is otherwise, however, if they had previously been catechumens and had the purpose of being baptized; hence the Church is accustomed to baptize such persons at the point of necessity. Therefore the sacramental operation then imprints the character when it does not find the obstacle of a contrary will standing against it.” Innocent III, chapter Maiores, 3, De Baptismo et eius effectu.

One who is not baptized cannot be ordained; and if he is ordained, he does not receive the character of Order. Innocent III, chapter Veniens, last, De Presbytero non baptizato; chapter Si quis, 1, same title.

Cf. no. 460.