Quotes About Sacraments

Our mission is to declare the glories of Christ, to preach the gospel, to teach the Word, to administer the sacraments, and to live in fellowship with one another as a signpost of the new Jerusalem

Thank you for the Bible, your written Word, through which you reveal yourself and feed us with the riches of the gospel. Thank you for prayer, meditation, and corporate worship, by which you meet and fellowship with us. Thank you for the sacraments of baptism and the Lord's Supper, these tangible expressions of your covenant love and grace.

Just as Luther proclaimed the centrality and sufficiency of faith for justification, so he accentuated with new power the role of faith in the reception of the sacraments. He declared that a sacrament apart from faith is empty; in reference to baptism he said: "Unless faith is present, or comes to life in baptism, the ceremony is of no avail."7

To keep people dependent on the church for their entire lifetime, create more sacraments.

it would be perfectly proper to regard the Sacraments in the sense of Luther as a kind of acted sermons calculated to sustain the faith (signa paraenetica or con-cionatoria). Quite consistently, therefore, did the Augs burg Confession " condemn those who hold that the Sac raments work justification ex opere operate.

With the sole exception of Penance, which demands certain supernatural acts (faith, contrition, etc.) either as quasi-matter, or at least as a necessary condition, the possession of the true faith is not an indispensable requisite for the valid reception of the Sacraments on the part of the subject.

Sacraments derive their origin from, and owe their institution to, Christ, not only as God, but also as man. He is the natural mediator between God and man both in His divine and in His human nature. The graces which He merited for us, and which He distributes through the Sacraments, were merited in His human nature.

St. Au gustine draws a distinction between habere and utiliter habere 6 and asks: " What does it avail a man to be baptized if he is not justified?

Perfect contrition (contritio), which is a true supernatural sorrow from a motive of perfect charity, justifies a man independently of the Sacraments.

Confirmation, the Holy Eucharist, Extreme Unction, Matrimony, and Holy Orders presuppose the state of sancti fying grace, which they merely increase (iusti-ficatio secunda). Hence the only requisite of a worthy reception of these Sacraments is the state of grace.

The sanctifying grace required for these Sac raments can be obtained either by making an act of perfect contrition or by worthily receiving the Sacrament of Penance.

Aquinas teaches: " As God did not bind His power to the Sacraments, so as to be unable to bestow the sacramental effect without conferring the Sacrament; neither did He bind His power to the ministers of the Church, so as to be unable to give angels power to administer the Sacraments.

heretics can validly administer all the other Sacraments, with the sole exception of Penance, 30 which cannot, barring cases of urgent necessity, be validly conferred by heretical and schismatic priests;—not on account of their lack of ortho doxy, but because they have no ecclesiastical juris diction.

declares: "If anyone saith that in min isters, when they effect and confer the Sacra ments, there is not required the intention at least of doing what the Church does, let him be ana thema/

all that is necessary for the valid administration of the Sacraments is the direct intention, i. e. the purpose of performing the rite as is usual among Catholics. To demand in addition a reflex in tention, either for the administration of the Sac rament as such, or for the production of the sac ramental character and the infusion of grace, would be to make the validity of the Sacrament depend upon the orthodoxy of the minister,—an assumption which we have shown to be false.

St. Thomas, following his master Albert, proves the necessity of a right intention on the part of the minister from the proposition that every free instru mental cause must voluntarily accommodate itself to the principal cause,— in this case Christ, the author and chief administrator of the Sacraments. " There is required on the part of the minister that intention by which he subjects himself to the principal agent, i. e. intends to do what Christ does and the Church.

Baptism has for its general effect the regeneration of the soul, 1 and hence belongs to the " Sacraments of the dead." Its specific effects are three, viz.: (i) the grace of jus tification (iustificatio prima) ; (2) forgiveness of all the penalties of sin; and (3) the sacramental character.

Does the external sign receive from God a peculiar super natural power enabling it physically to produce sanctify ing grace in the soul, either by a quality inherent in the rite, as Billuart and the Thomists contended, or by an external stimulation of the potentia obedientialis in the soul, as Suarez held?

All the Sacraments, as acts of their invis ible author and chief minister, Jesus Christ, by vir tue of their immanent dignity, move God to the (physical) production of grace, and hence exert at least a moral causality.

I was brought up as a Catholic and went to church every week and took the sacraments. It never really touched the core of my being.

The Sacraments are the manifestation of the Father's tenderness and love towards each of us.

for the destiny of all men lay in the hands which could administer or withhold the sacraments essential to salvation. Thus intrusted with responsibility for the fate of mankind, it was necessary that the Church should possess the powers and the machinery requisite for the due discharge of a trust so unspeakably important.

Advertising treats all products with the reverence and the seriousness due to sacraments.

It's very easy for a church just to slide along from week to week, taking it for granted that we do our services like this and that, and we celebrate the sacraments like this and that.