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HISTORY of Christian Theology

Providence and Sacramentality

God was not just some abstract concept in the back of a medieval person’s mind. He was mysteriously present throughout all creation. This is the Catholic concept of sacramentality:

[A] belief that transcendent spiritual reality manifests itself in and through created material reality, that all creation is in some sense a reflection of the creator, that God is present in and through the world. The correlation to this is that religion is not separated off from, or compartmentalized from, the rest of life.1

Not only is God part of existence, His presence can be more abundant in some places or things than others. Hence pilgrimages to shrines and relics can imbue these visitors with increased divine power.

The whole paradigm of sacramentality is demonstrated by God’s incarnation in Jesus, with God being intimately present in our material world. According to medieval European Christian theology, human nature itself was corrupted by the fall of Adam, and there was nothing individuals could do on their own to remedy this situation. But God’s grace, which is shared with humans through the incarnation and crucifixion of Christ, can heal our diseased nature. One touched by God’s grace cannot resist loving Him. Grace is what empowers one to make good choices.

For Augustine, the Church sacraments were external signs indicating this inner grace or love of God implanted in one’s soul by Him. So, according to Augustine, one found God by using the church’s sacraments as a means to find His love in their heart. Trusting in God’s love was a virtue that helped sooth the pain of disappointments and enabled people to more readily accept the vicissitudes of life. This is what Marx was referring to when he said that religion was the opium of the masses.

This changed in the high Middle Ages when the sacraments not only signified an inner gift of grace but also conferred that grace. So, instead of looking into one’s heart to find God, one looked outward to the sacraments and to the flesh of Christ that was found in the Eucharist as the means to obtain God’s grace.

The concept of sacramentality was intermingled and deeply rooted in a strong belief in divine providence, a belief that God governed everything. Nothing happened without God’s knowledge or contrary to His will. God was intimately involved in every aspect of one’s life, and one could see God’s hand in everything that occurred.

Regardless, people still believed in free will. Instead of viewing obedience to God as restricting one’s will, they understood that God’s grace restored one’s free will to be able to make right choices. Without this gift of grace, individuals were too corrupted by original sin to be able to choose the right. People sought to gain God’s favor by avoiding the seven deadly sins—pride, greed, wrath, envy, lust, gluttony and sloth—while pursuing the seven capital virtues—chastity, temperance, charity, diligence, patience, kindness, and humility. There were also the seven heavenly virtues, the seven corporal acts of mercy, and the seven spiritual acts of comfort. But the most important were the seven sacraments—baptism, confirmation, Eucharist, penance, anointing of the sick, holy orders, and matrimony—which were formally established at the Fourth Lateran Council in 1215. These were established as the Church’s official sacraments and were not just signs of an inner grace but the means of bestowing grace on the faithful participant.

Baptism

Infants were baptized as soon as possible after birth to save the child from Adam’s original sin and to put the child into a state of grace with God. One could not be saved without being baptized. It signified the death and burial of Jesus and his rising from the tomb with a new resurrected body. So baptism was a sacrament of regeneration or rebirth into a new life in Christ. This is how medieval Christians understood being born again in Christ. Serious and intentional sin was called mortal sin because it killed this new life in Christ, leaving the sinner back in their original damned state before baptism.

Originally, baptism was performed by immersing the participant in moving (living) water. Beginning in the third century, pouring was allowed for the infirm which was called baptismus clinicorum (baptism of the sick). The practice of pouring grew in the West and in 1311, the Council of Ravenna officially changed the form of baptism from immersion to pouring.2 However, the Orthodox Church still generally baptizes by immersion.

In Christendom, there was little separation of church and state, so baptism became the initiation rite to become a citizen of the secular state. Consequently, Jews were not considered citizens and did not benefit from the rights afforded them.

Confirmation

Confirmation is the second initiation rite of the Catholic Church which was administered after years of catechism. It bestowed additional grace and confirmed and strengthened the grace received at baptism. This sacrament was administered by anointing the recipient with oil that had been consecrated by the bishop. Then the priest laid his hands on the person’s head and pronounced the proper sacramental words for this rite. The confirmation was immediately followed by the first administration of the Eucharist to the newly confirmed parishioner, which became known as first communion. This typically occurred when a child turned twelve years of age.

Eucharist

SacramentThe Eucharist is also referred to as Holy Communion and the Sacred Sacrament. It commemorates Jesus’s last supper and completes the initiation rites into the Church. Catholics believed that inner realities of the host and wine were transformed into the literal flesh and blood of Christ, even though their appearance remained the same. The Fourth Lateran Council in 1215 adopted the term transubstantiation in reference to this change, which was largely based on Aristotle’s concepts of forms and substance. Participation in the Eucharist was accompanied by a celebration of Christ’s sacrifice called Mass, which they believed was not just a remembrance of Jesus’s sacrifice on the cross but, literally, a new “true and proper sacrifice.” Participation in the celebration of the Eucharist was viewed as the high point of Christian worship connecting the participants on earth with the liturgy in heaven, which became a sanctifying means of grace for the faithful.

The Fourth Lateran Council in 1215 also changed the administration of the Eucharist to become mandatory once a year on Easter and for the patrons to receive only the host, not the wine. Additionally, throughout the rest of the year, the priest would normally be the only person to partake of the host and wine during his administration of the Mass. Over the centuries that followed, the host itself grew in importance and became an item of reverence and worship. One would even be disciplined for dropping the host or otherwise defiling it. Individuals needed to be in a state of grace to partake of the Eucharist, so confession prior to participation in the Easter service was required.

Penance

Penance of DavidIn 1215, penance, often referred to colloquially as confession, also became mandatory at least once a year at Easter time. Paul’s epistles in the New Testament make it clear that bishops always had the right and duty to discipline members of the Church and to forbid those unworthy of participating in the sacrament of the Lord’s Suppe. They could even expel (excommunicate) sinners from communion with the body of the Church. However, as mentioned in a previous chapter, third century bishops began to require lapsed Christians to perform public acts of penance to demonstrate the sincerity of their repentance before they were welcomed back into full fellowship with the faithful body of the Church. Over time, the sacrament of penance developed to consist of four steps: 1) contrition, 2) confession to an ordained priest, 3) a declaration of absolution by the priest, and 4) acts of penance to satisfy the eternal law of justice. The steps did not need to take place in any particular order, but all were required before the priest’s pronouncement of absolution would be fully effective.

Prior to the Fourth Lateran Council, confessions and the acts of penance to obtain satisfaction were generally public. The Fourth Lateran Council switched this, so confessions became private communications with the priest and satisfaction likewise consisted of more private alternatives. Around this same time, Saint Dominic claimed that Mary presented him with rosary beads and prayers in a vision, which he then promoted wherever he traveled. His innovation became widely accepted.

The sacrament of Penance can only be properly understood from a theological perspective based on the Christian salvation history we discussed. All humankind is condemned to hell from birth because of original sin. However, the sacrament of baptism bestows God’s grace, saving that individual from the effects of original sin and placing them into a state of grace. But no one is perfect, so as we sin, we fall from grace. Some sins are venial sins that are so minor they are excusable, so the sinner remains in a state of grace while they repent and perform the works of penance to avoid time in purgatory. But sins committed with evil intent are so grievous that the sinner falls out of their state of grace and will go to hell if they do not repent. These are mortal sins, which require absolution from a priest. However, one still must satisfy the demands of eternal justice, so the priest prescribes acts of penance commensurate with the sin so the sinner can obtain satisfaction, return to a state of grace and go to heaven when they die. Originally, these penitential acts included pilgrimages, payment of alms, fasting and other ascetic activities. Until the eighth century, penance was generally only for notorious sinners such as murderers, adulterers, and idolaters. The practice grew to include venial sins. The Fourth Lateran Council then made penance mandatory for everyone at least once a year on Easter.

Another major development occurred around this same time. At the Second Council of Lyon in 1274, the Church defined its doctrine regarding purgatory as consisting of two aspects: 1) some souls who are saved still need to be purified after death, and 2) those individuals benefit from prayers and pious acts offered by the living on their behalf, such as paying for Masses to be conducted for the deceased. This greatly increased sacramental devotion during the Middle Ages and became an economic boon to the Church. For example, during the year Martin Luther nailed his ninety-five theses to the cathedral door in Wittenberg, Germany, the priests conducted nine thousand masses, and the town only had about three to four thousand residents.3

During the late Middle Ages, it was very common for priests to conduct multiple masses for various deceased persons simultaneously in the chapel’s side altars with no one even being there to watch or participate.

A companion Catholic concept to penance and purgatory is their doctrine regarding indulgences. This first developed in North Africa during the persecution period when some of the penitent sinners were too infirm to perform the public acts of penance generally required to demonstrate their sincerity. In these rare circumstances, the bishop had discretion to indulge the sincere penitent and waive this requirement. Over time, this practice grew as acts of penance became a more entrenched aspect of Christian life. Monks who sought for ways to demonstrate their devotion would often agree to perform the required penance for the person seeking satisfaction in exchange for some offering. Later the Church reasoned that if paying alms to the poor and needy was good, what better institution to give money to than Christ’s Church? This led to the abuses in trafficking of indulgences which Martin Luther complained about. Regardless, the payment of money to buy an indulgence to lessen a deceased relative’s time in purgatory became a common practice in the late Middle Ages.4

The theology regarding indulgences involved the concept of an inexhaustible treasury of merits in heaven, consisting of Christ’s merits, the prayers and good works of Mary, and the extra good works of the saints. These saints, through the grace of God, were able to attain their own salvation with enough merit left over to cooperate with God in saving their brothers and sisters in unity with the mystical body.5 This Treasury of merits was placed under the charge of the papacy which holds the keys to unlock and dispense merit at the pope’s sole discretion.

Anointing of the Sick

“The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger by reason of illness or old age.”6 The priest anoints the infirm with consecrated oil and says the prescribed blessing. In the eleventh century it became known as extreme unction because it was reserved for those in danger of death. It is generally administered in conjunction with the sacraments of penance and Holy Communion which all together are referred to as the last rites.

Holy Orders

Holy orders refers to ordinations in the priesthood. A layman can become a deacon, a deacon a priest, and a priest a bishop, who holds a fullness of this sacrament with the rights to teach, sanctify and govern. Only a bishop is authorized to administer the sacrament of holy orders. A priest is ordained to administer all the other sacraments. A deacon is ordained to assist the priest in helping the poor and with teaching.

As discussed earlier, the clergy were viewed as intermediaries between God and humanity. They were the sole means of obtaining saving grace through the Church’s sacraments. In the late Middle Ages, a level of hostility arose in some areas because of abuses and resentment against the clergy for their privileges. This anticlericalism became a factor leading up to and fueling the Protestant Reformation.

Matrimony

This sacrament is modeled after Christ’s unbreakable bond with his Church. Accordingly, it creates an exclusive and permanent union between spouses which is sealed by God and cannot be dissolved. The only exit is to annul a marriage for a cause that would have been objectional to the marriage in the first place. The Catholic Church teaches that there are three “goods” associated with marriage: the procreative good, the unitive good (in which a man and woman become one flesh), and the sacramental good, creating the indissoluble bond mentioned earlier.
marriage

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1 Brad S. Gregory, The History of Christianity in the Reformation Era, The Teaching Company, 2001, Lecture 3.

2 Barker, Apostasy, p. 190, citing Enciclopedia Universal Illustrada, Vol. VII, p. 1250.

3 Phillip Cary, Luther: Gospel, Law, and Reformation, The Teaching Company, 2004, Lecture 2.

4 B. H. Roberts, Outlines of Ecclesiastical History, (Salt Lake City: Deseret Book, 1979), 225–227, citing Mosheim, Ecclesiastical History, Vol II, Ch. ii.

5 Catechism of the Catholic Church, §§1476–1477.

6 Catechism of the Catholic Church §1514.

IMAGES:

Apostleship of the Sea Mass, by Stella Maris UK, 2013, Portsmouth Catholic Cathedral, [PD-CC]

The Penance of David, Psalm 51, by Jean Colombe, bet. 1485–1486, Condé Museum, The Château de Chantilly, France [PD-US]

The Marriage of the Virgin, by Pietro Vannucci, c. 1448–1523, [PD-US]

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