We have all heard the word, “sacraments” before, but many Catholics lack a theological understanding of what the Church teaches about them. Delve into Church teaching on the sacraments in this excerpt from the Catechism of the Council of Trent.
IMPORTANCE OF INSTRUCTION ON THE SACRAMENTS
The exposition of every part of Christian doctrine demands knowledge and industry on the part of the pastor. But instruction on the Sacraments, which, by the ordinance of God, are a necessary means of salvation and a plenteous source of spiritual advantage, demands in a special manner his talents and industry. By accurate and frequent instruction (on the Sacraments) the faithful will be enabled to approach worthily and with salutary effect these inestimable and most holy institutions; and the priests will not depart from the rule laid down in the divine prohibition: Give not that which is holy to dogs: neither cast ye your pearls before swine. (Matt. 7:6).
The Word “Sacrament”
Since, then, we are about to treat of the Sacraments in general, it is proper to begin in the first place by explaining the force and meaning of the word Sacrament, and showing its various significations, in order the more easily to comprehend the sense in which it is here used. The faithful, therefore, are to be informed that the word Sacrament, insofar as it concerns our present purpose, is differently understood by sacred and profane writers.
By some it has been used to express the obligation which arises from an oath, pledging to the performance of some service; and hence the oath by which soldiers promise military service to the State has been called a military sacrament. Among profane writers this seems to have been the most ordinary meaning of the word.
But by the Latin Fathers who have written on theological subjects, the word sacrament is used to signify a sacred thing which lies concealed. The Greeks, to express the same idea, made use of the word mystery. This we understand to be the meaning of the word, when, in the Epistle to the Ephesians, it is said: That he might make known to us the mystery (sacramentum) of his will (Eph. 1:9); and to Timothy: great is the mystery (sacramentum) of godliness (1 Tim. 3:16); and in the Book of Wisdom: They knew not the secrets (sacramenta) of God. (Wis. 2:22). In these and many other passages the word sacrament, it will be perceived, signifies nothing more than a holy thing that lies con- cealed and hidden.
The Latin Doctors, therefore, deemed the word a very appropriate term to express certain sensible signs which at once communicate grace, declare it, and, as it were, place it before the eyes. St. Gregory, however, is of the opinion that such a sign is called a Sacrament, because the divine power secretly operates our salvation under the veil of sensible things.
Let it not, however, be supposed that the word sacrament is of recent ecclesiastical usage. Whoever peruses the works of Saints Jerome and Augustine will at once perceive that ancient ecclesiastical writers made use of the word sacrament, and sometimes also of the word symbol, or mystical sign or sacred sign, to designate that of which we here speak.
So much will suffice in explanation of the word sacrament. What we have said applies equally to the Sacraments of the Old Law; but since they have been superseded by the Gospel Law and grace, it is not necessary that pastors give instruction concerning them.
Definition of a Sacrament
Besides the meaning of the word, which has hitherto engaged our attention, the nature and efficacy of the thing which the word signifies must be diligently considered, and the faithful must be taught what constitutes a Sacrament. No one can doubt that the Sacraments are among the means of attaining righteousness and salvation. But of the many definitions, each of them sufficiently appropriate, which may serve to explain the nature of a Sacrament, there is none more comprehensive, none more perspicuous, than the definition given by St. Augustine and adopted by all scholastic writers. A Sacrament, he says, is a sign of a sacred thing; or, as it has been expressed in other words of the same import: A Sacrament is a visible sign of an invisible grace, instituted for our justification.
“A Sacrament Is a Sign”
The more fully to develop this definition, the pastor should explain it in all its parts. He should first observe that sensible objects are of two sorts: some have been invented precisely to serve as signs; others have been established not for the sake of signifying something else, but for their own sakes alone. To the latter class almost every object in nature may be said to belong; to the former, spoken and written languages, military standards, images, trumpets, signals and a multiplicity of other things of the same sort. Thus with regard to words; take away their power of expressing ideas, and you seem to take away the only reason for their invention. Such things are, therefore, properly called signs. For, according to St. Augustine, a sign, besides what it presents to the senses, is a medium through which we arrive at the knowledge of something else. From a footstep, for instance, which we see traced on the ground, we instantly infer that some one whose trace appears has passed.
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This article is taken from a chapter in Catechism of the Council of Trent by Council of Trent which is available from TAN Books.
