1. Sacraments Outward sign of inward grace Session Two

2. Causality Validly administered by an authorized person using the prescribed matter and form, to a properly disposed recipient – i.e. someone not placing an obstacle in the way, such as lack of faith or serious sin. Accordingly, it seemed to make little difference if the congregation failed to grasp the meaning of the word and rituals so long as they did not put up a barrier.

3. Trent / St Thomas Sacraments cause grace insofar as they signify it. – (Decree on the Sacraments, Session VII, 1547), and before that of St Thomas (ST III, qq. 60-65) 20 th Century approaches attempt to recover this perspective

4. Sign Signifies – Sts Thomas/Augustine St Thomas – very balanced - later medievals were less so. Sacraments = efficacious signs of grace. – Caused what they signified. cf St Augustine

5. Later abuses With time the sign aspect of sacrament receded from the centre of ecclesial consciousness. The sacraments came to be perceived as instruments of grace, producing their spiritual effects by the very performance of the ritual according to the prescribed manner ex opere operato, "from the work worked"

6. New Testament New Testament, does not contain the word sacrament MYSTERION – a secret – a divine secret – a divine secret in the process of being revealed

7. MYSTERION a term used by many of the ancient mystery cults 7th Century BCE to 4th Century CE MYSTERIES = cultic rites in which destinies of a god are portrayed by sacred actions before a circle of devotees in such a way as to give them part in the fate of the god. integral to the concept of mysteries is the fact that those who wish to take part in their celebration must undergo initiation.

8. MYSTERION all mysteries promise their devotees salvation by the dispensing of cosmic life in all the mysteries the distinction between the initiates and non-initiates find expression not only in the ritual of the celebrations but also in the vow of silence laid on devotees. this is essential to all the mysteries and is a feature implicit in the etymology.

9. MYSTERION in the O.T. it works its way into Hellenistic Judaism – Daniel [2:18, 27-30, etc.] – mysterion takes on for the first time a sense which is important for the further development of the word – – namely an eschatalogical mystery: a concealed intimation of divinely ordained future events whose disclosure and interpretation is reserved for God alone and for those inspired by God spirit [4:9]

10. MYSTERION in the N.T. in the GOSPELS – the term only occurs in obscure sayings of Jesus – about the purpose of parables which the synoptics interpose between the parable of sower and its interpretation, e.g. "To you the mystery of the reign of God has been confided. To the others outside it is all presented in parables." [Mk. 4:11; Lk. 8:1-; Mt. 13:11]

11. MYSTERION in the N.T. in PAUL mysterion is firmly connected with the kerygma of Christ Christ is the mystery of God [Col. 2:2] or the "mysterious wisdom of God" This mystery of God in Christ is: – prepared before the world was [1 Cor. 2:7] – concealed from the aeons [1 Cor. 2:8] – hidden in God, the creator of all things [Eph. 3:9] – but a heavenly reality which breaks into the world, and human history [4:62]

12. Summary a rare expression in the NT which betrays no relation to the mystery cult. When there seems to be connection [e.g. sacramental passages] the term is not used; where it is used there are no such connections

13. SACRAMENTUM MYSTERION becomes TRANSLATED into Latin word SACRAMENTUM secular term: – originally sum of money deposed with tresviri capitales [= police magistrates] by the parties to a civil suit as a payment or stake. The party whose claim was disproved in the hearing before the judge forfeited his deposit to the state, not his adversary. [Oxford Classical Dictionary]

14. SACRAMENTUM from here it came to be employed by the MILITARY – Roman soldiers were INITIATED into military service; when drafted, he was provided with some sort of IDENTIFICATION mark, i.e. a leaden thesauri hung about the neck; or branding or tattooing the hand or breast of the soldier. – sometimes he was also given a NEW NAME - name was registered in the official scroll of the army - then soldier required to take OATH OF ALLEGIANCE to the emperor.

15. SACRAMENTUM in Military THREE ACTS: – giving identification mark SACRAMENTA – registration of name MILITIAE – administration of oath

16. SACRAMENTUM in Military taking of oath by Roman soldier was NOT only civil ceremony - it was also act of RELIGION to break the oath [i.e. to throw down one's arms and go over to camp of enemy] was not only an act of treason but also a sacrilege. SACRAMENTUM thus comes to mean any SOLEMN undertaking

17. employment of word SACRAMENTUM largely due to Tertullian – son of a soldier – looked upon Christian life as MILITIA SPIRITUALIS – baptism = SACRAMENTUM MILITIAE DEI VIVI

18. St Augustine of Hippo [354-430] Sacrament for Augustine = SACRED SIGN term suggested NOT only a rite but also a sign which both VEILED the truth and REVEALED it. Not unlike the original use of the word MYSTERION

19. St Augustine of Hippo [354-430] sacrament as HOLY or SACRED sign (symbol) had two elements – the HOLY REALITY to which it refers – the fact that it is a SIGN of that reality sacrament has meaning BEYOND itself = visible word

20. St Augustine of Hippo [354-430] sacrament = symbol given a sacred meaning THE SIGNS OF THINGS DIVINE ARE VISIBLE BUT WE HONOUR IN THEM REALITIES THAT ARE INVISIBLE

21. St Augustine of Hippo [354-430] Clear for Augustine that true Christian symbols deal entirely with the relationship between God and people s sacraments, like all symbols for Augustine, are EFFECTIVE thus they are not merely representative WHAT DISTINGUISHES AUGUSTINE'S THOUGHT FROM THAT OF THE MIDDLE AGES IS THAT THE FUNCTIONAL AND SYMBOLIC CHARACTER OF SACRAMENTAL SYMBOLS ARE NOT YET SEPARATED

22. St Augustine of Hippo [354-430] Augustine was not able to speak of MERELY a symbol as something separate from reality or actuality. Symbols for Augustine are fundamentally real. the opposite of symbol for Augustine was not real but perfectly CLEAR or REVEALED, UNMASKED.

23. St Augustine of Hippo [354-430] This was NOT one among a number of characteristics, rather it was THE VITAL ELEMENT in the rite – What all sacraments have in COMMON – this HOLY SHOWING FORTH – a disguising yet revealing symbol is always their mark. The sacraments give VISIBLE character and internal UNITY to the Church.

24. Augustine calls over 300 things "sacraments" baptism eucharist annual celebration of Christ's resurrection sign of the cross salt

25. Augustine calls over 300 things "sacraments" exorcism contemplation the penitential garment bowing the head transmission of the symbolum

26. Augustine calls over 300 things "sacraments" taking off one's shoes various rites of catechumenate entering period of competentes octave of Easter penance

27. Augustine calls over 300 things "sacraments" laying on of hands reconciliation the great feasts spiritual songs the Lord's supper

28. St Augustine of Hippo [354-430] "The Eucharist is our daily bread and our power for good which is shown forth therein; [it] is unity, that is to say that we are made into his own body and having been made into his body we ourselves become what we receive" sermon on the Lord's supper to the competentes

29. St Augustine of Hippo [354-430] when Augustine gives catechesis on Eucharist to newly baptized – does NOT speak of real presence nor participation in the crucified, resurrected and glorified Christ. – only speaks of ONE THING: BECOMING ONE with one another and with Christ, thus becoming of one body and blood

30. St Augustine of Hippo [354-430] “we ourselves become what we receive”

31. Copy from original here