Difference between revisions of "Sacrament"

<p> There is no word in the Bible which corresponds to the word sacrament. It is a Latin word; and, agreeably to its derivation, it was applied by the early writers of the western church to any ceremony of our holy religion, especially if it were figurative or mystical. But a more confined signification of this word by degrees prevailed, and in that stricter sense it has been always used by the divines of modern times. Sacraments, says Dr. Hill, are conceived in the church of Rome to consist of matter, deriving, from the action of the priest in pronouncing certain words, a divine virtue, by which grace is conveyed to the soul of every person who receives them. It is supposed to be necessary that the priest, in pronouncing the words, has the intention of giving to the matter that divine virtue; otherwise it remains in its original state. On the part of those who receive the sacrament, it is required that they be free from any of those sins, called in the church of Rome mortal; but it is not required of them to exercise any good disposition, to possess faith, or to resolve that they shall amend their lives; for such is conceived to be the physical virtue of a sacrament administered by a priest with a good intention, that, unless when it is opposed by the obstacle of a mortal sin, the very act of receiving it is sufficient. This act was called, in the language of the schools, <em> opus operatum, </em> the work done independently of any disposition of mind attending the deed; and the superiority of the sacraments of the New [[Testament]] over the sacraments of the Old was thus expressed, that the sacraments of the Old Testament were effectual <em> ex opere operantis, </em> from the piety and faith of the persons to whom they were administered; while the sacraments of the New Testament convey grace, <em> ex opere operato, </em> from their own intrinsic virtue, and an immediate physical influence upon the mind of him who receives them. This notion represents the sacraments as a mere charm, the use of which, being totally, disjoined from every mental exercise, cannot be regarded as a reasonable service. It gives men the hope of receiving, by the use of a charm, the full participation of the grace of God, although they continue to indulge that very large class of sins, to which the accommodating morality of the church of Rome extends the name of venial; and yet it makes this high privilege entirely dependent upon the intention of another, who, although he performs all the outward acts which belong to the sacrament, may, if he chooses, withhold the communication of that physical virtue, without which the sacrament is of none avail. </p> <p> The Socinian doctrine concerning the nature of the sacraments is founded upon a sense of the absurdity and danger of the popish doctrine, and a solicitude to avoid any approach to it, and runs into the opposite extreme. It is conceived that the sacraments are not essentially distinct from any other rites or ceremonies; that, as they consist of a symbolical action, in which something external and material is employed to represent what is spiritual and invisible, they may by this address to the senses be of use in reviving the remembrance of past events, and in cherishing pious sentiments; but that their effect is purely moral, and that they contribute, by their moral effect, to the improvement of the individual in the same manner with reading the Scriptures, and many other exercises of religion. It is admitted, indeed, by the Socinians, that the sacraments are of farther advantage to the whole society of Christians, as being the solemn badges by which the disciples of Jesus are discriminated from other men, and the appointed method of declaring that faith in Christ, by the public profession of which [[Christians]] minister to the improvement of one another. But in these two points, the moral effect upon the individual, and the advantage to society, is contained all that a Socinian holds concerning the general nature of the sacraments. This doctrine, like all other parts of the Socinian system, represents religion in the simple view of being a lesson of righteousness, and loses sight of that character of the Gospel, which is meant to be implied in calling it a covenant of grace. The greater part of Protestants, therefore, following an expression of the Apostle, &nbsp;Romans 4:11 , when he is speaking of circumcision, consider the sacraments as not only signs, but also seals, of the covenant of grace. Those who apply this phrase to the sacraments of the New Testament, admit every part of the Socinian doctrine concerning the nature of sacraments, and are accustomed to employ that doctrine to correct those popish errors upon this subject which are not yet eradicated from the minds of many of the people. But although they admit that the Socinian doctrine is true as far as it goes, they consider it as incomplete. For, while they hold that the sacraments yield no benefit to those upon whom the signs employed in them do not produce the proper moral effect, they regard these signs as intended to represent an inward invisible grace, which proceeds from him by whom they are appointed, and as pledges that that grace will be conveyed to all in whom the moral effect is produced. The sacraments, therefore, in their opinion, constitute federal acts, in which the persons who receive them with proper dispositions, solemnly engage to fulfil their part of the covenant, and God confirms his promise to them in a sensible manner; not as if the promise of God were of itself insufficient to render any event certain, but because this manner of exhibiting the blessings promised gives a stronger impression of the truth of the promise, and conveys to the mind an assurance that it will be fulfilled. According to this account of the sacraments, the express institution of God is essentially requisite to constitute their nature; and in this respect sacraments are distinguished from what may be called the ceremonies of religion. Ceremonies are in their nature arbitrary; and different means may be employed by different persons with success, according to their constitution, their education, and their circumstances, to cherish the sentiments of devotion, and to confirm good purposes. But no rite which is not ordained by God can be conceived to be a seal of his promise, or the pledge of any event that depends upon his good pleasure. Hence, that any rite may come up to our idea of a sacrament, we require in it, not merely a vague and general resemblance between the external matter which is the visible substance of the rite, and the thing thereby signified, but also words of institution, and a promise by which the two are connected together: and hence we reject five of the seven sacraments that are numbered in the church of Rome, because in some of the five we do not find any matter without which there is not that sign which enters into our definition of a sacrament; and in others we do not find any promise connecting the matter used with the grace said to be thereby signified, although upon this connection the essence of a sacrament depends. </p>

<p> Is derived from the Latinword sacramentum, which signifies an oath, particularly the oath taken by soldiers to be true to their country and general. </p> <p> The word was adopted by the writers of the Latin church, to denote those ordinances of religion by which Christians came under an obligation of obedience to God, and which obligation, they supposed, was equally sacred with that of an oath. ( </p> <p> See [[Vow.)]] Of sacraments, in this sense of the word, [[Protestant]] churches admit of but two; and it is not easy to conceive how a greater number can be made out from Scripture, if the definition of a sacrament be just which is given by the church of England. By that church, the meaning of the word sacrament is declared to be "an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof." </p> <p> Accorcing to this definition, baptism and the Lord's supper are certainly sacraments, for each consists of an outward and visible sign of what is believed to be an inward and spiritual grace, both were ordained by Christ himself, and in the reception of each does the [[Christian]] solemnly devote himself to the service of his divine Master. ( </p> <p> See [[Baptism,]] and [[Lord'S]] [[Supper.)]] The Romanists, however, add to this number confirmation, penance, extreme unction, ordination, and marriage, holding in all seven sacraments. ( </p> <p> See [[Popery.)]] Numerous, however, as the sacraments of the Romish church are, a sect of Christians sprung up in England, early in the last century, who increased their number. The founder of this sect was a Dr. Deacon. According to these men, every rite and every phrase, in the book called the [[Apostolical]] Constitutions, were certainly in use among the apostles themselves. Still, however, they make a distinction between the greater and the lesser sacraments. The greater sacraments are only two, baptism and the Lord's supper. The lesser are no fewer than ten, viz. five belonging to baptism, exorcism, anointing with oil, the white garment, a taste of milk and honey, and anointing with chrism, or ointment. The other five are, the sign of the cross, imposition of hands, unction of the sick, holy orders and matrimony. This sect, however, if not extinguished, is supposed to be in its last wane. Its founder published, in 1748, his full, true, and comprehensive view of Christianity, in two catechisms, octavo. </p>

<i> sacrament </i> <p> The word comes from the Latin <i> sacramentum </i> , vow, and it especially refers to the vow taken by a Roman soldier upon his induction into the army. This made it particularly appropriate for early Christians to designate their baptism, a confession and induction into the army of Christ. Later, Christians extended the use of the term to preaching, the Lord's Supper, foot washing, blessing, marriage, ordination, and any other rite seen as a channel of divine grace into the heart and life of the believer. The theological issue which most divided Christians was whether the divine grace was conveyed simply by a correct performance of the rite or whether the recipient must have an active faith and make a personal response to the power of God's spirit. </p> <p> The Latin Bible translated the Greek word <i> mysterion </i> (mystery) in such passages as &nbsp; 1 Corinthians 2:7 , &nbsp;Ephesians 3:3 , and &nbsp;Colossians 1:26 with the Latin word <i> sacramentum </i> . Although none of these passages uses “mystery” to refer to baptism, Lord's Supper, or any other religious rite, the later church began to make that identification and gave that special meaning to the word. </p> <p> There is strong biblical support for the theological idea of an outward sign carrying an inward spiritual power. When Paul wrote of being “buried with Christ” in baptism, he certainly meant that this visible rite demonstrates our spiritual union with Christ in His death and resurrection. It is not, however, an automatic or mechanical transmission of divine grace. It depends upon the inward faith and spiritual response of the believer. Since God became flesh in Jesus Christ, it follows that God can use anything He chooses in His created order to convey His truth and saving power to the one who believes in Him. See [[Ordinances]] . </p> <p> Wayne Ward </p>

<p> According to common usage, the word ‘sacrament’ refers to some formal religious act that is an outward sign of an inward spiritual truth. The two sacraments commanded by Jesus are baptism and the Lord’s Supper (&nbsp;Matthew 28:19; &nbsp;1 Corinthians 11:23-24). They are also called ‘ordinances’, meaning rites or ceremonies established by divine command. </p> <p> [[Baptism]] is an outward expression of faith in Christ and what he has done for believers through his death and resurrection (&nbsp;Acts 2:38; &nbsp;Romans 6:3-4; see [[Baptism).]] The Lord’s Supper is an outward expression of fellowship with the risen Christ and his people, through recalling his sacrificial death and proclaiming its eternal blessings (&nbsp;Matthew 26:26-29; &nbsp;1 Corinthians 10:16-17; &nbsp;1 Corinthians 11:26; see [[Lord’S]] [[Supper).]] </p>

<p> '''(1):''' ''' (''' v. t.) To bind by an oath. </p> <p> '''(2):''' ''' (''' n.) The oath of allegiance taken by Roman soldiers; hence, a sacred ceremony used to impress an obligation; a solemn oath-taking; an oath. </p> <p> '''(3):''' ''' (''' n.) The pledge or token of an oath or solemn covenant; a sacred thing; a mystery. </p> <p> '''(4):''' ''' (''' n.) One of the solemn religious ordinances enjoined by Christ, the head of the Christian church, to be observed by his followers; hence, specifically, the eucharist; the Lord's Supper. </p>

<p> [[A]] ceremonial observance in the Christian Church divinely instituted as either really or symbolically a means, and in any case a pledge, of grace. </p>