ARTICLE 1 - SACRAMENTALS
1667 "Holy Mother Church has, moreover, instituted sacramentals. These are
sacred signs which bear a resemblance to the sacraments. They signify
effects, particularly of a spiritual nature, which are obtained through
the intercession of the Church. By them men are disposed to receive the
chief effect of the sacraments, and various occasions in life are rendered
holy."[171]
The characteristics of sacramentals
1668 Sacramentals are instituted for the sanctification of certain
ministries of the Church, certain states of life, a great variety of
circumstances in Christian life, and the use of many things helpful to
man. In accordance with bishops' pastoral decisions, they can also respond
to the needs, culture, and special history of the Christian people of a
particular region or time. They always include a prayer, often accompanied
by a specific sign, such as the laying on of hands, the sign of the cross,
or the sprinkling of holy water (which recalls Baptism).
1669 Sacramentals derive from the baptismal priesthood: every baptized
person is called to be a "blessing," and to bless.[172] Hence lay people
may preside at certain blessings; the more a blessing concerns ecclesial
and sacramental life, the more is its administration reserved to the
ordained ministry (bishops, priests, or deacons).[173]
1670 Sacramentals do not confer the grace of the Holy Spirit in the way
that the sacraments do, but by the Church's prayer, they prepare us to
receive grace and dispose us to cooperate with it. "For well-disposed
members of the faithful, the liturgy of the sacraments and sacramentals
sanctifies almost every event of their lives with the divine grace which
flows from the Paschal mystery of the Passion, Death, and Resurrection of
Christ. From this source all sacraments and sacramentals draw their power.
There is scarcely any proper use of material things which cannot be thus
directed toward the sanctification of men and the praise of God."[174]
Various forms of sacramentals
1671 Among sacramentals blessings (of persons, meals, objects, and places)
come first. Every blessing praises God and prays for his gifts. In Christ,
Christians are blessed by God the Father "with every spiritual
blessing."[175] This is why the Church imparts blessings by invoking the
name of Jesus, usually while making the holy sign of the cross of Christ.
1672 Certain blessings have a lasting importance because they consecrate
persons to God, or reserve objects and places for liturgical use. Among
those blessings which are intended for persons - not to be confused with
sacramental ordination - are the blessing of the abbot or abbess of a
monastery, the consecration of virgins, the rite of religious profession
and the blessing of certain ministries of the Church (readers, acolytes,
catechists, etc.). The dedication or blessing of a church or an altar, the
blessing of holy oils, vessels, and vestments, bells, etc., can be
mentioned as examples of blessings that concern objects.
1673 When the Church asks publicly and authoritatively in the name of
Jesus Christ that a person or object be protected against the power of the
Evil One and withdrawn from his dominion, it is called exorcism. Jesus
performed exorcisms and from him the Church has received the power and
office of exorcizing.[176] In a simple form, exorcism is performed at the
celebration of Baptism. The solemn exorcism, called "a major exorcism,"
can be performed only by a priest and with the permission of the bishop.
The priest must proceed with prudence, strictly observing the rules
established by the Church. Exorcism is directed at the expulsion of demons
or to the liberation from demonic possession through the spiritual
authority which Jesus entrusted to his Church. Illness, especially
psychological illness, is a very different matter; treating this is the
concern of medical science. Therefore, before an exorcism is performed, it
is important to ascertain that one is dealing with the presence of the
Evil One, and not an illness.[177]
Popular piety
1674 Besides sacramental liturgy and sacramentals, catechesis must take
into account the forms of piety and popular devotions among the faithful.
The religious sense of the Christian people has always found expression in
various forms of piety surrounding the Church's sacramental life, such as
the veneration of relics, visits to sanctuaries, pilgrimages, processions,
the stations of the cross, religious dances, the rosary, medals,[178] etc.
1675 These expressions of piety extend the liturgical life of the Church,
but do not replace it. They "should be so drawn up that they harmonize
with the liturgical seasons, accord with the sacred liturgy, are in some
way derived from it and lead the people to it, since in fact the liturgy
by its very nature is far superior to any of them."[179]
1676 Pastoral discernment is needed to sustain and support popular
piety and, if necessary, to purify and correct the religious sense which
underlies these devotions so that the faithful may advance in knowledge of
the mystery of Christ.[180] Their exercise is subject to the care and
judgment of the bishops and to the general norms of the Church.
At its core the piety of the people is a storehouse of values
that offers answers of Christian wisdom to the great questions of life.
The Catholic wisdom of the people is capable of fashioning a vital
synthesis.... It creatively combines the divine and the human, Christ and
Mary, spirit and body, communion and institution, person and community,
faith and homeland, intelligence and emotion. This wisdom is a Christian
humanism that radically affirms the dignity of every person as a child of
God, establishes a basic fraternity, teaches people to encounter nature
and understand work, provides reasons for joy and humor even in the midst
of a very hard life. For the people this wisdom is also a principle of
discernment and an evangelical instinct through which they spontaneously
sense when the Gospel is served in the Church and when it is emptied of
its content and stifled by other interests.[181]
IN BRIEF
1677 Sacramentals are sacred signs instituted by the Church. They prepare
men to receive the fruit of the sacraments and sanctify different
circumstances of life.
1678 Among the sacramentals blessings occupy an important place. They
include both praise of God for his works and gifts, and the Church's
intercession for men that they may be able to use God's gifts according to
the spirit of the Gospel.
1679 In addition to the liturgy, Christian life is nourished by various
forms of popular piety, rooted in the different cultures. While carefully
clarifying them in the light of faith, the Church fosters the forms of
popular piety that express an evangelical instinct and a human wisdom and
that enrich Christian life.
1680 All the sacraments, and principally those of Christian initiation,
have as their goal the last Passover of the child of God which, through
death, leads him into the life of the Kingdom. Then what he confessed in
faith and hope will be fulfilled: "I look for the resurrection of the
dead, and the life of the world to come."[182]
1681 The Christian meaning of death is revealed in the light of the
Paschal mystery of the death and resurrection of Christ in whom resides
our only hope. The Christian who dies in Christ Jesus is "away from the
body and at home with the Lord."[183]
1682 For the Christian the day of death inaugurates, at the end of his
sacramental life, the fulfillment of his new birth begun at Baptism, the
definitive "conformity" to "the image of the Son" conferred by the
anointing of the Holy Spirit, and participation in the feast of the
Kingdom which was anticipated in the Eucharist- even if final
purifications are still necessary for him in order to be clothed with the
nuptial garment.
1683 The Church who, as Mother, has borne the Christian sacramentally in
her womb during his earthly pilgrimage, accompanies him at his journey's
end, in order to surrender him "into the Father's hands." She offers to
the Father, in Christ, the child of his grace, and she commits to the
earth, in hope, the seed of the body that will rise in glory.[184] This
offering is fully celebrated in the Eucharistic sacrifice; the blessings
before and after Mass are sacramentals.
1684 The Christian funeral confers on the deceased neither a sacrament nor
a sacramental since he has "passed" beyond the sacramental economy. It is
nonetheless a liturgical celebration of the Church.[185] The ministry of
the Church aims at expressing efficacious communion with the deceased, at
the participation in that communion of the community gathered for the
funeral and at the proclamation of eternal life to the community.
1685 The different funeral rites express the Paschal character of
Christian death and are in keeping with the situations and traditions of
each region, even as to the color of the liturgical vestments worn.[186]
1686 The Order of Christian Funerals (Ordo exsequiarum) of the Roman
liturgy gives three types of funeral celebrations, corresponding to the
three places in which they are conducted (the home, the church, and the
cemetery), and according to the importance attached to them by the family,
local customs, the culture, and popular piety. This order of celebration
is common to all the liturgical traditions and comprises four principal
elements:
1687 The greeting of the community. A greeting of faith begins the
celebration. Relatives and friends of the deceased are welcomed with a
word of "consolation" (in the New Testament sense of the Holy Spirit's
power in hope).[187] The community assembling in prayer also awaits the
"words of eternal life." The death of a member of the community (or the
anniversary of a death, or the seventh or fortieth day after death) is an
event that should lead beyond the perspectives of "this world" and should
draw the faithful into the true perspective of faith in the risen Christ.
1688 The liturgy of the Word during funerals demands very careful
preparation because the assembly present for the funeral may include some
faithful who rarely attend the liturgy, and friends of the deceased who
are not Christians. The homily in particular must "avoid the literary
genre of funeral eulogy"[188] and illumine the mystery of Christian death
in the light of the risen Christ.
1689 The Eucharistic Sacrifice. When the celebration takes place in church
the Eucharist is the heart of the Paschal reality of Christian death.[189]
In the Eucharist, the Church expresses her efficacious communion with the
departed: offering to the Father in the Holy Spirit the sacrifice of the
death and resurrection of Christ, she asks to purify his child of his sins
and their consequences, and to admit him to the Paschal fullness of the
table of the Kingdom.[190] It is by the Eucharist thus celebrated that the
community of the faithful, especially the family of the deceased, learn to
live in communion with the one who "has fallen asleep in the Lord," by
communicating in the Body of Christ of which he is a living member and,
then, by praying for him and with him.
1690 A farewell to the deceased is his final "commendation to God" by the
Church. It is "the last farewell by which the Christian community greets
one of its members before his body is brought to its tomb."[191] The
Byzantine tradition expresses this by the kiss of farewell to the
deceased:
By this final greeting "we sing for his departure from this life and
separation from us, but also because there is a communion and a reunion.
For even dead, we are not at all separated from one another, because we
all run the same course and we will find one another again in the same
place. We shall never be separated, for we live for Christ, and now we are
united with Christ as we go toward him . . . we shall all be together in
Christ."[192]
ENDNOTES
1 Cf. LG 10.
2 LG 11 # 2.
3 GS 48 # 2.
4 Cf. Heb 5:6; 7:11; Ps 110:4.
5 Cf. LG 10.
6 Ex 19:6; cf. Isa 61:6.
7 Cf. Num 1:48-53; Josh 13:33.
8 Heb 5:1; cf. Ex 29:1-30; Lev 8.
9 Cf. Mal 2:7-9.
10 Cf. Heb 5:3; 7:27; 101-4.
11 Cf. Num 11:24-25.
12 Roman Pontifical, Ordination of Bishops 26, Prayer of Consecration.
13 Roman Pontifical, Ordination of Priests 22, Prayer of Consecration.
14 Roman Pontifical, Ordination of Deacons 21, Prayer of Consecration.
15 2 Tim 2:5.
16 Heb 5:10; cf. 6:20; Gen 14:18.
17 Heb 7:26.
18 Heb 10:14.
19 St. Thomas Aquinas, Hebr. 8, 4.
20 Rev 1:6; cf. Rev 5:9-10; 1 Pet 2:5, 9.
21 LG 10 # 1.
22 LG 10 # 2.
23 Cf. LG 10; 28; SC 33; CD 11; PO 2; 6.
24 Pius XII, encyclical, Mediator Dei: AAS, 39 (1947) 548.
25 St. Thomas Aquinas, STh III, 22, 4c.
26 Cf. LG 21.
27 St. Ignatius of Antioch, Ad Trall. 3, 1: SCh 10, 96; cf. Ad Magn. 6, 1:
SCh 10, 82-84.
28 LG 24.
29 Cf. Mk 10 43-45; 1 Pet 5:3.
30 St. John Chrysostom, De sac. 2, 4: PG 48, 636; cf. Jn 21:15-17.
31 Cf. SC 33N; LG 10.
32 LG 28.
33 St. Ignatius of Antioch, Ad Trall. 3,1: SCh 10, 96.
34 LG 20.
35 LG 21; Cf. Acts 1:8; 24; Jn 20:22-23; 1 Tim 4:14; 2 Tim 1:6-7.
36 LG 21 # 2.
37 LG 21.
38 CD 2 # 2.
39 LG 22.
40 Cf. LG 22.
41 Pius XII, Fidei donum: AAS 49 (1957) 237; cf. LG 23; CD 4; 36; 37; AG
5; 6; 38.
42 Cf. SC 41; LG 26.
43 LG 28; cf. Jn 10:36.
44 PO 2 # 2.
45 PO 2.
46 LG 28 cf. Heb 5:1-10; 7:24; 9:11-28; Innocent I, Epist. ad Decentium:
PL 20, 554 A; St. Gregory of Nazianzus, Oratio 2, 22: PG 35, 432B.
47 PO 10; OT 20; cf. Acts 1:8.
48 OT 20.
49 LG 28; cf. 1 Cor 11:26.
50 Cf. PO 2.
51 LG 28 # 2.
52 PO 8.
53 LG 29; cf. CD 15.
54 Cf. St. Hippolytus, Trad. ap. 8: SCh 11, 58-62.
55 Cf. LG 41; AA 16.
56 Cf. Mk 10:45; Lk 22:27; St. Polycarp, Ad Phil. 5, 2: SCh 10, 182.
57 Cf. LG 29; SC 35 # 4; AG 16.
58 LG 29 # 2.
59 AG 16 # 6.
60 Cf. Pius XII, apostolic constitution, Sacramentum Ordinis: DS 3858.
61 Cf. Roman Missal, Preface of the Apostles I.
62 Cf. LG 21; Eph 4:11.
63 LG 21 # 2.
64 LG 20.
65 Cf. DS 794 and Cf. DS 802; CIC, can. 1012; CCEO, can. 744; 747.
66 CIC, can. 1024.
67 Cf. Mk 3:14-19; Lk 6:12-16; 1 Tim 3:1-13; 2 Tim 1:6; Titus 1:5-9; St.
Clement of Rome, Ad Cor. 42, 4; 44, 3: PG 1, 292-293; 300.
68 Cf. John Paul II, MD 26-27; CDF, declaration, Inter insigniores: AAS 69
(1977) 98-116.
69 Cf. Heb 5:4.
70 Mt 19:12.
71 1 Cor 7:32.
72 Cf. PO 16.
73 Cf. PO 16.
74 Cf. Council of Trent: 1 DS 1767; LG 21; 28; 29; PO 2.
75 Cf. CIC, cann. 290-293; 1336 # 1 3, 5, 1338 # 2; Council of Trent DS
1774.
76 Cf. Council of Trent DS 1612; DS 1154.
77 St. Augustine, In Jo. ev. 5,15: PL 35, 1422.
78 Cf. Roman Pontifical, Ordination of Bishops 26, Prayer of Consecration;
cf. CD 13; 16.
79 Roman Pontifical, Ordination of Bishops 26, Prayer of Consecration; cf.
St. Hippolytus, Trad. ap. 3: SCh ll, 44-46.
80 Byzantine Liturgy, Euchologion.
81 LG 29.
82 St. Gregory of Nazianzus, Oratio 2, 71, 74, 73: PG 35, 480-481.
83 St. John Vianney, quoted in B. Nodet, Jean-Marie Vianney, Cure' d' Ars,
100.
84 CIC, can. 1055 # 1; cf. GS 48 # 1.
85 Rev 19:7, 9; cf. Gen 1:26-27.
86 1 Cor 7:39; cf. Eph 5:31-32.
87 GS 48 # 1.
88 Cf. GS 47 # 2.
89 GS 47 # 1.
90 Cf. Gen 1:27; 1 Jn 4:8, 16.
91 Gen 1:28; cf. 1:31.
92 Gen 2:18.
93 Cf. Gen 2:18-25.
94 Gen 2:24.
95 Mt 19:6.
96 Cf. Gen 3:12.
97 Cf. Gen 2:22; 3:16b.
98 Cf. Gen 1:28; 3:16-19.
99 Cf. Gen 3:21.
100 Gen 3:16, 19.
101 Cf. Mt 19:8; Deut 24:1.
102 Cf. Hos 1-3; Isa 54; 62; Jer 2-3; 31; Ezek 16; 23; Mal 2:13-17.
103 Song 8:6-7.
104 Rev 19:7, 9; cf. GS 22.
105 Cf. Jn 2:1-11.
106 Cf. Mt 19:8.
107 Mt 19:6.
108 Cf. Mk 8:34; Mt 11:29-30.
109 Cf. Mt 19:11.
110 Eph 5:25-26, 31-32; Cf. Gen 2:24.
111 Cf. Eph 5:26-27.
112 Cf. DS 1800; CIC, Can. 1055 # 2.
113 Cf. Lk 14:26; Mk 10:28-31.
114 Cf. Rev 14:4; 1 Cor 7:32; Mt 2:56.
115 Mt 19:12.
116 Cf. Mk 12:25; 1 Cor 7:31.
117 Cf. Mt 19:3-12.
118 Cf. LG 42; PC 12; OT 10.
119 St. John Chrysostom, De virg. 10, 1 PG 48, 540; Cf. John Paul II, FC
16.
120 Cf. SC 61.
121 Cf. LG 6.
122 Cf. 1 Cor 10:17.
123 FC 67.
124 Cf. Eph 5:32.
125 CIC, can. 1057 # 1.
126 GS 48 # 1; OCM 45; cf. CIC, can. 1057 # 2.
127 Gen 2:24; cf. Mt 10:8; Eph 5:31.
128 Cf. CIC, can. 1103.
129 Cf. CIC, can. 1057 # 1.
130 Cf. CIC, cann. 1095-1107.
131 Cf. CIC, can. 1071.
132 Cf. Council of Trent: DS 1813-1816; CIC, can. 1108.
133 Cf. CIC, can. 1063.
134 GS 49 # 3.
135 Cf. CIC, can. 1124.
136 Cf. CIC, can. 1086.
137 Cf. CIC, can. 1125.
138 1 Cor 7:14.
139 Cf. 1 Cor 7:16.
140 Cf. CIC, can. 1134.
141 Cf. Mk 10:9.
142 GS 48 # 1.
143 GS 48 # 2.
144 Cf. CIC, can. 1141.
145 LG 11 # 2.
146 LG 11 # 2; cf. LG 41.
147 GS 48 # 2.
148 Eph 5:21; cf. Gal 6:2.
149 Tertullian, Ad uxorem. 2, 8, 6-7: PL 1, 1412-1413; cf. FC 13.
150 FC 13.
151 Mt 19:6; cf. Gen 2:24.
152 FC 19.
153 GS 49 # 2.
154 Cf. FC 19.
155 GS 48 # 1.
156 Cf. FC 20.
157 Cf. FC 83; CIC, cann. 1151-1155.
158 Mk 10:11-12.
159 FC 84.
160 GS 48 # 1; 50.
161 GS 50 # 1; cf. Gen 2:18; Mt 19:4; Gen 1:28.
162 Cf. GE 3.
163 Cf. FC 28.
164 Cf. Acts 18:8.
165 Cf. Acts 16:31; Acts 11:14.
166 LG 11; cf. FC 21.
167 LG 11.
168 LG 10.
169 GS 52 # 1.
170 FC 85; cf. Mt 11:28.
171 SC 60; Cf. CIC, can. 1166; CCEO, can. 867.
172 Cf. Gen 12:2; Lk 6:28; Rom 12:14; 1 Pet 3:9.
173 Cf. SC 79; CIC, can. 1168; De Ben 16, 18.
174 SC 61.
175 Eph 1:3.
176 Cf. Mk 1:25-26; 3:15; 6:7, 13; 16:17.
177 Cf. CIC, can. 1172.
178 Cf. Council of Nicaea II: DS 601; 603; Council of Trent: DS 1822.
179 SC 13 # 3.
180 Cf. John Paul II, CT 54.
181 CELAM, Third General Conference (Puebla, 1979), Final Document # 448
(tr. NCCB, 1979); cf. Paul VI, EN 48.
182 Niceno-Constantinopolitan Creed.
183 2 Cor 5:8.
184 Cf. 1 Cor 15:42-44.
185 Cf. SC 81-82.
186 Cf. SC 81.
187 Cf. 1 Thess 4:18.
188 OCF 41.
189 Cf. OCF 41.
190 Cf. OCF 57.
191 OCF 10.
192 St. Simeon of Thessalonica, De ordine sepulturae. 336: PG 155, 684.
| |
|
Signposts
is a Painsley Small World