Usage of the Word Sacrament.
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In classical usage the word “sacramentum” means, in general, something sacred. In legal proceedings the money deposted by contending parties was called “sacramentum,” because when forfeited it was applied to sacred purposes. “Ea pecunia, quæ in judiciuin venit in litibus, sacramentum a sacro.” “Sacramentum æs significat, quod pœnæ nomine penditur, sive eo quis interrogatur sive contenditur.” Then in a secondary sense it meant a judicial process. In military usage it expressed the obligation of the soldier to his leader or country; then the oath by which he was bound; and generally an oath; so that in ordinary language “sacramentum dicere” meant to swear.1
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The ecclesiastical usage of the word was influenced by various circumstances. From its etymology and signification it was applied to anything sacred or consecrated. Then to anything which had a sacred or hidden meaning. In this sense it was applied to all religious rites and ceremonies. This brought it into connection with the Greek word μυστήριον, which properly means a secret; something into the knowledge of which a man must be initiated. Hence in the Vulgate “sacramentum” is used as the translation of μυστήριον in Ephesians i. 9, iii. 9, v. 32; Colossians i. 27; 1 Timothy iii. 16; Revelation i. 20, xvii. 7. It was therefore used in the wide sense for any sign which had a secret import. Thus Augustine says,2 “Nimis autem longum est, convenienter disputare de varietate signorum, quæ cum ad res divinas pertinent, sacramenta appellantur.” And again he says,3 “Ista fratres dicuntur sacramenta, quia in eis aliud videtur, aliud intelligitur. Quod videtur speciem habet corporalem, quod intelligitur, fructum habet spiritualem.” All religious rites and ceremonies, the sign of the cross, anointing with oil, etc., were therefore called sacraments. Augustine frequently calls the mystical or allegorical exposition of Scripture, a sacrament. Jerome4 says, “Sacramenta Dei sunt prædicare, benedicere ac confirmare, communionem reddere, visitare infirmos, orare.”5 Lombard says, “Sacramentum est sacræ rei signum.”6
The Theological Usage and Definition of the Word.
- It is evident that the signification of the word “sacrament” is so comprehensive and its usage so lax, that little aid can be derived from either of those sources in fixing definitely its meaning in Christian theology. Hence theologians soon began to frame definitions of the word more or less exact, derived from the teachings of the New Testament on the subject. The two simplest and most generally accepted of such definitions are the one by Augustine and the other by Peter Lombard. The former says,7 “Accedit verbum ad elementum, et fit sacramentum;” the latter,8 “Sacramentum est invisibilis gratiæ visibilis forma.” These definitions however are too vague.
It is obvious that the only safe and satisfactory method of arriving at the idea of a sacrament, in the Christian sense of the word, is to take those ordinances which by common consent are admitted to be sacraments, and by analyzing them determine what are their essential elements or characteristics. We should then exclude from the category all other ordinances, human or divine, in which those characteristics are not found. Baptism and the Lord’s Supper are admitted to be sacraments. They are (1.) Ordinances instituted by Christ. (2.) They are in their nature significant, baptism of cleansing; the Lord’s Supper of spiritual nourishment. (3.) They were designed to be perpetual. (4.) They were appointed to signify, and to instruct; to seal, and thus to confirm and strengthen; and to convey or apply, and thus to sanctify, those who by faith receive them. On this principle the definition of a sacrament given in the standards of our Church is founded. “A sacrament,” it is said, “is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the New Covenant are represented, sealed, and applied to believers.”9