Chapter 56
A. The Church is made and kept One, Holy, and Catholic by the Holy Ghost, the spirit of love and holiness, who unites and sanctifies its members throughout the world.
LESSON THIRTEENTH.
ON THE SACRAMENTS IN GENERAL.
Q. 574. {136} What is a Sacrament?
A. A Sacrament is an outward sign inst.i.tuted by Christ to give grace.
Q. 575. Are these three things, namely: An outward or visible sign, the inst.i.tution of that sign by Christ, and the giving of grace through the use of that sign, always necessary for the existence of a Sacrament?
A. These three things, namely: An outward or visible sign, the inst.i.tution of that sign by Christ, and the giving of grace through the use of that sign, are always necessary for the existence of a Sacrament, and if any of the three be wanting there can be no Sacrament.
Q. 576. Why does the Church use numerous ceremonies or actions in applying the outward signs of the Sacraments?
A. The Church uses numerous ceremonies or actions in applying the outward signs of the Sacraments to increase our reverence and devotion for the Sacraments, and to explain their meaning and effects.
Q. 577. {137} How many Sacraments are there?
A. There are seven Sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony.
Q. 578. Were all the Sacraments inst.i.tuted by Our Lord?
A. All the Sacraments were inst.i.tuted by Our Lord, for G.o.d alone has power to attach the gift of grace to the use of an outward or visible sign. The Church, however, can inst.i.tute the ceremonies to be used in administering or giving the Sacraments.
Q. 579. How do we know there are seven Sacraments and no more or less?
A. We know there are seven Sacraments and no more or less because the Church always taught that truth. The number of the Sacraments is a matter of faith, and the Church cannot be mistaken in matters of faith.
Q. 580. Why have the Sacraments been inst.i.tuted?
A. The Sacraments have been inst.i.tuted as a special means through which we are to receive the grace merited for us by Christ. As Christ is the giver of the grace, He has the right to determine the manner in which it shall be given, and one who refuses to make use of the Sacraments will not receive G.o.d's grace.
Q. 581. Do the Sacraments recall in any way the means by which Our Lord merited the graces we receive through them?
A. The Sacraments recall in many ways the means by which Our Lord merited the graces we receive through them. Baptism recalls His profound humility; Confirmation His ceaseless prayer; Holy Eucharist His care of the needy; Penance His mortified life; Extreme Unction His model death; Holy Orders His establishment of the priesthood, and Matrimony His close union with the Church.
Q. 582. Give, for example, the outward sign in Baptism and Confirmation.
A. The outward sign in Baptism is the pouring of the water and the saying of the words of Baptism. The outward sign in Confirmation is the anointing with oil, the saying of the words of Confirmation and the placing of the bishop's hands over the person he confirms.
Q. 583. What is the use of the outward signs in the Sacraments?
A. Without the outward signs in the Sacraments we could not know when or with what effect the grace of the Sacraments enters into our souls.
Q. 584. Does the outward sign merely indicate that grace has been given, or does the use of the outward sign with the proper intention also give the grace of the Sacrament?
A. The outward sign is not used merely to indicate that grace has been given, for the use of the outward sign with the proper intention also gives the grace of the Sacrament. Hence the right application of the outward sign is always followed by the gift of internal grace if the Sacrament be administered with the right intention
Q. 585. What do we mean by the "right intention" for the administration of the Sacraments?
A. By the right intention for the administration of the Sacraments we mean that whoever administers a Sacrament must have the intention of doing what Christ intended when He inst.i.tuted the Sacrament and what the Church intends when it administers the Sacrament.
Q. 586. Is there any likeness between the thing used in the outward sign and the grace given in each Sacrament?
A. There is a great likeness between the thing used in the outward sign and the grace given in each Sacrament; thus water is used for cleansing; Baptism cleanses the soul; Oil gives strength and light; Confirmation strengthens and enlightens the soul; Bread and wine nourish; the Holy Eucharist nourishes the soul.
Q. 587. What do we mean by the "matter and form" of the Sacraments?
A. By the "matter" of the Sacraments we mean the visible things, such as water, oil, bread, wine, &c., used for the Sacraments. By the "form" we mean the words, such as "I baptize thee," "I confirm thee," &c., used in giving or administering the Sacraments.
Q. 588. Do the needs of the soul resemble the needs of the body?
A. The needs of the soul do resemble the needs of the body; for the body must be born, strengthened, nourished, healed in affliction, helped at the hour of death, guided by authority, and given a place in which to dwell. The soul is brought into spiritual life by Baptism; it is strengthened by Confirmation; nourished by the Holy Eucharist; healed by Penance; helped at the hour of our death by Extreme Unction; guided by G.o.d's ministers through the Sacrament of Holy Orders, and it is given a body in which to dwell by the Sacrament of Matrimony.
Q. 589. {138} Whence have the Sacraments the power of giving grace?
A. The Sacraments have the power of giving grace from the merits of Jesus Christ.
Q. 590. Does the effect of the Sacraments depend on the worthiness or unworthiness of the one who administers them?
A. The effect of the Sacraments does not depend on the worthiness or unworthiness of the one who administers them, but on the merits of Jesus Christ, who inst.i.tuted them, and on the worthy dispositions of those who receive them.
Q. 591. {139} What grace do the Sacraments give?
A. Some of the Sacraments give sanctifying grace, and others increase it in our souls.
Q. 592. When is a Sacrament said to give, and when is it said to increase, grace in our souls?
A. A Sacrament is said to give grace when there is no grace whatever in the soul, or in other words, when the soul is in mortal sin. A Sacrament is said to increase grace when there is already grace in the soul, to which more is added by the Sacrament received.
Q. 593. {140} Which are the Sacraments that give sanctifying grace?
A. The Sacraments that give sanctifying grace are Baptism and Penance; and they are called Sacraments of the dead.
Q. 594. {141} Why are Baptism and Penance called Sacraments of the dead?
A. Baptism and Penance are called Sacraments of the dead because they take away sin, which is the death of the soul, and give grace, which is its life.
Q. 595. May not the Sacrament of Penance be received by one who is in a state of grace?
A. The Sacrament of Penance may be and very often is received by one who is in a state of grace, and when thus received it increases--as the Sacraments of the living do--the grace already in the soul.
Q. 596. {142} Which are the Sacraments that increase sanctifying grace in our soul?
A. The Sacraments that increase sanctifying grace in our souls are: Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony; and they are called Sacraments of the living.
Q. 597. What do we mean by Sacraments of the dead and Sacraments of the living?
A. By the Sacraments of the dead we mean those Sacraments that may be lawfully received while the soul is in a state of mortal sin. By the Sacraments of the living we mean those Sacraments that can be lawfully received only while the soul is in a state of grace--i.e., free from mortal sin. Living and dead do not refer here to the persons, but to the condition of the souls; for none of the Sacraments can be given to a dead person.
Q. 598. {143} Why are Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony called Sacraments of the living?
A. Confirmation, Holy Eucharist, Extreme Unction, Holy Orders, and Matrimony are called Sacraments of the living because those who receive them worthily are already living the life of grace.
Q. 599. {144} What sin does he commit who receives the Sacraments of the living in mortal sin?
A. He who receives the Sacraments of the living in mortal sin commits a sacrilege, which is a great sin, because it is an abuse of a sacred thing.
Q. 600. In what other ways besides the unworthy reception of the Sacraments may persons commit sacrilege?
A. Besides the unworthy reception of the Sacraments, persons may commit sacrilege by the abuse of a sacred person, place or thing; for example, by wilfully wounding a person consecrated to G.o.d; by robbing or destroying a Church; by using the sacred vessels of the Altar for unlawful purposes, &c.
Q. 601. {145} Besides sanctifying grace do the Sacraments give any other grace?
A. Besides sanctifying grace the Sacraments give another grace, called sacramental grace.
Q. 602. {146} What is sacramental grace?
A. Sacramental grace is a special help which G.o.d gives, to attain the end for which He inst.i.tuted each Sacrament.
Q. 603. Is the Sacramental grace independent of the sanctifying grace given in the Sacraments?
A. The Sacramental grace is not independent of the sanctifying grace given in the Sacraments; for it is the sanctifying grace that gives us a certain right to special helps--called Sacramental grace--in each Sacrament, as often as we have to fulfill the end of the Sacrament or are tempted against it.
Q. 604. Give an example of how the Sacramental grace aids us, for instance, in Confirmation and Penance.
A. The end of Confirmation is to strengthen us in our faith. When we are tempted to deny our religion by word or deed, the Sacramental Grace of Confirmation is given to us and helps us to cling to our faith and firmly profess it. The end of Penance is to destroy actual sin. When we are tempted to sin, the Sacramental Grace of Penance is given to us and helps us to overcome the temptation and persevere in a state of grace.