lililPiltAi ( Conne.ll . " F r a n c i s CP- 7 r I T h f c L A D M 1 4 4 7 . T h e Sacramentals What They Are. W h a t They Do. % REV. FRANCIS J. CONNELL, C.SS.R. New York T H E P A U L I S T P R E S S 401 West 59th Street Imprimi Potest: Nihil Obstat: A N D R E W K U H N , C . S S . R . , Provincial, Baltimore Province. A R T H U R J . SCANLAN, S . T . D . , Censor Idbrorum. Imprimatur: •I" P A T R I C K CARDINAL H A Y E S , Archbishop of New York. New York, July 3, 1930. PRINTED AND PUBLISHED I N THE U . S. A. BY THE PATTLIST PRESS, NEW YORK, N . Y . THE SÄCRAMENTALS What They Are—What They Do By Ri-:v. F R A N C I S J. C O N N E I X , C.SS.R., S.T.D. New York T H E P A U L I S T P R E S S 401 West 59th Street THE SACRAMENTALS What They Are-What They Do By R E V . F R A N C I S J . C O N N E L L , C . S S . R . , S . T . D . P A R T I T H E SACRAMENTALS I N G E N E R A L What Sacramentals Are f ! »HE word sacramental in its literal sense means related to the sacraments. As an adjective, - this word is used to designate whatever essen- tially pertains to the seven sacraments instituted by Jesus Christ. Thus, we speak of "sacramental grace," "sacramental oils," etc. As a noun, the word sacra- mental first appeared in the twelfth century, and for a time was used by theologians in a very general sense. For example, the pronouncing of the Holy Name, and the giving of alms were called sacramen- tals. The same designation was applied to the sym- bolic rites with which the Church embellishes the ad- ministration of the sacraments—for example, the giv- ing of the candle, and the conferring of the white garment, in Baptism — which rites are nowadays known as ceremonies. Modern theologians use the term sacramentals in a more definite sense, to designate a class of sacred things, instituted by the Church, but in some respects Canons In t h i s p a m p h l e t r e f e r s to t h e Code of Canon L a w . 3 4 THE SACRAMENTALS similar to the sacraments. The Church h a s given of- ficial approval to this signification of the word by t h u s defining sacramentals in her Code of Canon L a w : Things or actions which the Church is accus- tomed to use somewhat after the manner of sacra- ments, to obtain by her prayer, effects, especially those of the spiritual order (Canon 1144). In two respects the sacramentals are similar to the sacraments, and in two respects they are dissim- ilar. T h e two points of resemblance a r e : first, the sacramentals, like the sacraments, are external rites (sometimes even made u p of things and words, as the sacraments are essentially composed); second- ly, like the sacraments, the sacramentals are capable of conferring benefits (principally of a spiritual na- ture) on those who use t h e m with the proper dispo- sitions. T h e points of dissimilarity between the sacra- mentals and the sacraments a r e : first, whereas the sacraments were instituted by Jesus Christ, t h e sacra- mentals have been established by the Church. Accord- ing to present ecclesiastical legislation, the right to in- stitute sacramentals belongs exclusively to the Holy See (Canon 1145). Secondly, the m a n n e r in which the sacramentals confer their salutary effects differs es- sentially f r o m the mode of efficacy proper to the sacraments. For, sacraments possess the divinely granted power of bestowing grace directly; whereas sacramentals produce their effects only indirectly— t h a t is, through the good dispositions they inspire in those who use them, and through the prayers of the Church t h a t are attached to them (p. 7). 5 THE SACRAMENTALS Sacramentals can be classified under three gen- eral heads—exorcisms, blessings, blessed objects. We shall briefly consider each of these three classes. Exorcisms An exorcism is a command given to the devil, or- dering him, in the n a m e of God, to depart f r o m some person, place or thing. T h e Holy Scripture and well- authenticated historical records testify conclusively t h a t the Almighty sometimes permits the fallen an- gels to exercise a certain influence over t h e doings of men. This may go even to t h e extent of the demons' taking up their abode in the body of a living person— which case is known as diabolical possession. W h e n the evil spirits molest persons f r o m without, their ac- tivities are called diabolical obsession. The purpose of the Church's exorcisms is to compel the devils to desist f r o m their malicious interference in h u m a n af- fairs. In employing exorcisms the Church is acting a f t e r the example and by the authority of Christ Himself, W h o during His earthly life frequently cast out devils f r o m possessed persons (Matthew viii. 38; ix. 32), and W h o commissioned the rulers of His Church, in the person of His Apostles, to do the same (Matthew x. 8). A considerable n u m b e r of exorcisms are found in the Church's liturgical books. Some of these are for ordinary use in sacred functions—those, for ex- ample, t h a t are employed in the preparation of holy water. Others, of a more solemn character, are des- tined only for well established cases of diabolical pos- session or obsession. l̂ CfflectkusA, 6 T H E SACRAMENTALS One of the Minor Orders t h a t a clerical student re • ceives in advancing to the priesthood is the Order of Exorcist, which constitutes him an official minister of the Church's exorcisms. However, no clergyman is allowed to exorcise solemnly a person molested by the devil unless he h a s obtained special permission f r o m the Bishop. Ordinarily, this permission is granted only to a priest of eminent piety and p r u - dence; and before undertaking the ceremony of exor- cism, he m u s t make a thorough investigation to de- termine whether or not the person is really being harrassed by the evil spirits (Canon 1151). Blessings As a sacramental, a blessing is a prayer that draws down God's favor on some person or thing. The Church h a s established two kinds of blessings—con- stitutive and invocative. A constitutive blessing is one t h a t makes a per- son or thing sacred—that is, dedicates a h u m a n being or an inanimate thing in a special way to the service of God. Such is the blessing bestowed on a monk when he is raised to the office of abbot, the blessing of a rosary, and the blessing of holy water. The more solemn forms of constitutive blessings are called consecrations. Thus, we speak of the consecration of a church or of a chalice. An invocative blessing is one t h a t obtains the di- vine assistance for those for whom it is pronounced, without however rendering any person or thing sa- cred. Such a blessing can be imparted to a person 7 THE SACRAMENTALS either directly, or indirectly through some object. An example of the f o r m e r is the blessing of t h r o a t s in honor of St. Blaise, given on February 3. This does not specially dedicate the recipients to the service of God, but only procures for them the protection of di- vine providence against ailments of the throat. An example of the indirect invocative blessing is the bless- ing of a house, which does not render the building sa- cred, but only invokes God's favor on those t h a t dwell therein. The maternal interest of the Catholic Church in even t h e most commonplace happenings of our every- day lives is apparent f r o m the n u m b e r and the variety of the blessings t h a t have been formulated by the Holy See, and which extend to almost every possible sphere of h u m a n activity. In the Roman Ritual (the book prescribing the rites for sacraments and sacramentals) there are special invocative blessings for bread, f r u i t , crops, silkworms, a fire-engine, a ship, an aeroplane, a printing-press, an invalid's wheel-chair—as also, blessings for the sick, for travelers, for pregnant women, for mothers, etc. The ordinary minister of blessings is a priest. However, certain more solemn blessings, as the conse- cration of a church, can be performed only by the higher ecclesiastical dignitaries, such as bishops or cardinals; while a few, like t h e blessing of the Agnus Dei (p. 18) are reserved to the Pope. Of course, the sign of the Cross, which is one of the oldest and most efficacious blessings can be bestowed by any one upon himself (p. 13). 8 THE SACRAMENTALS Blessed Objects The third class of sacramentals comprises objects that have been blessed with a constitutive blessing— holy water, scapulars, rosaries, blessed pictures, and the like. An object t h a t h a s received a constitutive blessing remains sacred until it has been destroyed or has been so altered t h a t it can be said to have lost substantially the f o r m in which it existed when it was blessed, and can no longer be employed for its proper purpose. Thus, a church loses its consecration when the greater portion of the walls collapse—a chalice, when it is melted into a l u m p of metal. The drip- pings of a blessed candle are no longer sacred. More- over, certain blessed utensils—for example, a chalice —lose their consecration if they are used for ignoble purposes or are exposed for public sale (Canon 1305). W h e n a blessed object such as a scapular, a rosary, or an Agnus Dei becomes so worn or soiled t h a t it cannot suitably be used it should be burned. The same applies to prayer books and Bibles, even though they have not been blessed. To be beneficial as a sacramental, a blessed object must be used devoutly, in accordance with its reli- gious purpose. To wear a crucifix merely as an orna- ment, or to venerate a blessed picture simply for its artistic excellence, would produce no spiritual f r u i t s . However, to use a blessed article for some ordinary purpose in case of necessity is not sinful, provided no irreverence is intended. Thus, a thirsty person would be allowed to drink holy water if no other water were available; a blessed candle could be used to f u r n i s h 9 THE SACRAMENTALS light if other means of illumination were lacking. But such use of these sacramentals is allowed only as f a r as necessity demands. For example, blessed candles should not be employed merely to give an air of elegance to the dinner table. (It m u s t always be remembered that we are speaking here only of ob- jects blessed with a constitutive blessing. Things over which an invocative blessing h a s been pro- nounced—for example, food at table—may be used in the same way as objects over which no such bless- ing has been pronounced.) Besides possessing value as sacramentals, blessed objects are sometimes enriched with indulgences. W h e n priests bless rosaries, crucifixes, etc., they gen- erally attach to them whatever indulgences they are empowered to grant by the Holy F a t h e r . Indulgenced articles lose their indulgences when they are sold (Canon 924). How Sacramentals Work The sacramentals do not possess the power of communicating grace directly to the souls of men. This m a n n e r of efficacy is proper to the sacraments, by virtue of their institution by Jesus Christ Himself. The sacramentals, being established by the Church, can produce their effects only indirectly^-and that, principally in two ways—first, through the disposi- tions of the recipient; secondly, through the prayers of the Church. By making use of a sacramental devoutly a per- son animates himself with pious sentiments. Thus, 10 THE SACRAMENTALS by kneeling to receive a blessing f r o m a priest we en- liven our f a i t h ; by gazing on the crucifix we arouse in our heart sentiments of love for God and of sorrow for sin. Then, by virtue of these sentiments we can render ourselves worthy to receive f r o m God some favor, either of the spiritual or of the material order. The more fervent are the dispositions we t h u s arouse by means of the sacramentals, the more worthy do we become of receiving favors f r o m our Heavenly F a t h e r . But over and above this mode of obtaining t h e di- vine assistance—which, a f t e r all, is available f r o m the use of even those pious actions and objects t h a t are not sacramentals—the sacramentals possess spe- cial efficacy because the prayers of the Church accom- pany their devout use. As the one t r u e Church of Jesus Christ, animated with His spirit, continuing His mission on earth, the Spouse and, in a certain sense, the Body of Christ, the Catholic Church is ever most pleasing in the sight of God. Consequently, the prayers and the good works of the Church as a soci- ety are most efficacious to obtain divine favors. Now, in establishing the sacramentals, the Church prom- ises to join her own prayers and t h e intercessory value of her good works to the dispositions of those who employ devoutly these sacred things and actions. Thus, whenever a person makes pious use of a sacra- mental, the powerful prayers of the great and holy Catholic Church are directed to God for h i m ; and this is what gives to sacramentals their special spiritual value. 11 T H E SACRAMENTALS The Effects of the Sacramentals The chief effects produced by the sacramentals can be summarized under the following five h e a d s : (1) The dedication of a person or of a thing to the special service of God. This effect is produced by con- stitutive blessings and by consecrations, as was ex- plained above (p. 6). (2) The repression of evil spirits. This is par- ticularly the effect of t h e Church's exorcisms; but it is produced also by other sacramentals, especially by the sign of the Cross and by holy water. (3) Actual graces. In consideration of the dis- positions of the person using the sacramental, and es- pecially because of the prayers of the Church at- tached to its use, God i m p a r t s to the devout user ac- tual graces, by which he is empowered and urged to perform supernatural acts of virtue—for example, acts of faith or of charity. Unlike the sacraments, the sacramentals have not, as one of their proper ends, the conferring of sanctifying grace, the supernatural habit by which m a n is made a p a r t a k e r of God's own n a t u r e and acquires a title to eternal glory. Never- theless, the sacramentals can lead to the attainment of this divine gift. For example, a sinner may be in- duced by the recitation of the rosary to make an act of perfect contrition, by virtue of which he merits the infusion of sanctifying grace. (4) The remission of venial sin and of the tem- poral punishment due to sin. By the devout use of sacramentals a person is led to p e r f o r m acts of virtue t h a t contain, at least implicitly, a detestation of his 12 THE SACRAMENTALS minor transgressions. Through these acts he obtains f r o m God the forgiveness of these sins, and also the remission of some portion of the temporal punish- ment due to them. (5) Temporal favors. Since it is lawful to pray for temporal favors, a person may direct the use of a sacramental to obtain the recovery of his health, suc- cess in business, etc. Some sacramentals are ex- pressly intended for definite temporal benefits, like the blessing of the t h r o a t in honor of St. Blaise. Cer- tainly, out of regard for the f a i t h of those who use sacramentals for temporal ends, and because of t h e prayers of the Church attached to them, God often grants material blessings—sometimes in an almost miraculous m a n n e r . However, since all the sacra- mentals have as their principal end the spiritual ad- vantage of the user, they will not procure temporal favors when God forsees t h a t these will not be profit- able to a person's eternal salvation. But in every in- stance the sacramentals, if rightly used, will obtain some spiritual benefit. T h e Church emphasizes this predominance of the spiritual over the temporal in the efficacy of the sacramentals, by always introduc- ing a petition for supernatural favors into the bless- ings directed to the procuring of temporal benefits. Not all the sacramentals are equally effective in obtaining all these various effects. For example, the use of the crucifix is better adapted to obtain the re- mission of sins t h a n the restoration of h e a l t h ; but the blessing of St. Blaise is more effective in curing a sore throat t h a n is the crucifix. A person desiring to make use of sacramentals for some definite purpose 13 THE SACRAMENTALS should choose preferably those established by the Church especially for the attainment of this particular end. For Whom the Sacramentals Are Intended In establishing the sacramentals, the Church h a s primarily in view the spiritual and temporal advan- tage of her own members. Catholics therefore are the principal beneficiaries of the sacramentals. To re- ceive the full measure of their salutary effects, the recipients should be in the state of grace. However, even one in mortal sin may use a sacramental with profit; and sometimes the first incentive the sinner receives to r e t u r n to the friendship of God is derived f r o m making the sign of the Cross or f r o m kissing the crucifix. But in her great love for souls the Church wishes to extend the beneficial effects of the sacramentals even to those who are not her children. Hence, bless- ings and exorcisms can be bestowed not only on Catholics and on those who are preparing to enter the Church but also (unless there be a positive prohibi- tion) on non-Catholics. Hence, one who is not of our communion would be allowed to receive the blessing of St. Blaise, or to possess a blessed rosary or scap- ular. In giving her blessing to non-Catholics, the Church prays especially t h a t they may receive the light of f a i t h (Canons 1149, 1152). From the benefits of the sacramentals, however, the Church excludes excommunicated persons and those under the ecclesiastical censure known as per- 14 THE SACRAMENTALS sonal interdict ( a f t e r sentence of excommunication or interdict h a s been pronounced), and those Cath- olics who, without a proper dispensation, with full consciousness of their sin have contracted a mixed marriage (Canons 2260, 2275, 2375). However, exor- cisms may be pronounced over excommunicated per- sons (Canon 1152). P A R T I I S O M E SACRAMENTALS I N PARTICULAR The Sign of the Cross Since it was on a cross t h a t Our Divine Savior died in order to redeem men f r o m their sins and to reopen to them the gates of heaven, it is only n a t u r a l t h a t Christians f r o m the earliest times should venerate the sign of the Cross. W e have ample proof f r o m the writings of the ancient Fathers—such as Tertullian, St. J o h n Chrysostom, St. Jerome—that this sacred sign was in common use among the f a i t h f u l during the first centuries of the Christian era. In those days the usual method was to trace the sign of the Gross with the t h u m b or forefinger on the forehead. Nowadays, there are two methods of making the sign of the Cross employed in the Latin Church. One consists of three small crosses made with the t h u m b on the forehead, lips, and breast. This type of Cross is made by the priest before the Gospel at Mass, and is also in ordinary use in some parts of Europe. The other and more common method consists in touching the right h a n d (with the fingers extended, and not doubled u p ) to the forehead, the breast, the left shoul- der and the right shoulder, while saying, "In the name of the Father, and of t h e Son, and of the Holy Ghost. A.men." Some slight variations are found in the sign of the Cross made by Christians of the Eastern rites— for example, they hold their fingers so as to form the initials of Our Lord's name, and they generally touch the right shoulder before the left. is 16 THE SACRAMENTALS The sign of the Cross should always be made slow- ly, reverently and exactly. T h e symbol itself is an acknowledgment of our belief in the doctrine of the Incarnation—that the Son of God became Man and died for our salvation on the cross; while the words that accompany it profess our f a i t h in the profound mystery of the Holy Trinity—that God is one in three Divine Persons. Moreover, t h e sign of the Cross is most efficacious in securing for us the protection of the Almighty and in repelling the assaults of the evil spirits. Good Catholics m a k e the sign of t h e Cross on awakening in the morning, before going to sleep at night, before and a f t e r prayers, and when they enter or leave the church. It is advisable to sign one's self with this sacred symbol on other occasions also—for example, before and a f t e r meals or when one is mo- lested with a severe temptation. An indulgence of fifty days may be gained by making the sign of the Cross—which is increased to one h u n d r e d days when the use of holy water accompanies this sacred action. Holy Water Many centuries before the coming of Christ, the use of water in religious ceremonies was prescribed for the Jewish people by God Himself (Numbers xix.). Indeed, being the ordinary means of purification, wa- ter is so appropriate a symbol of the p u r i t y of heart with which m a n should approach to pay homage to God t h a t even the ancient Egyptians, Greeks and Ro- mans made extensive use of this element in their reli- gious rites. 17 THE SACRAMENTALS The Jews were accustomed to p u r i f y themselves before entering the temple. The Church seems to have imitated this ceremony f r o m the very beginning, by placing vessels of water at the church-doors, so t h a t the f a i t h f u l could wash their h a n d s and faces before taking part in the sacred functions. As early as the f o u r t h century there was a blessing given to this water, and the custom arose of using it on other occasions and for other purposes. In the n i n t h cen- t u r y Pope Leo IV prescribed t h a t on Sundays in every parish church water should be blessed with which the people should then be sprinkled and which they could also take to their homes. This ruling of a thousand years ago still survives in the Asperges which is held on Sundays before the parish Mass. The f o r m u l a employed in the blessing of water implores the Almighty to free those who use it f r o m all uncleanness, to g r a n t to them health of body and of soul, and especially to repel the evil spirits from wherever it shall be sprinkled. A small quantity of blessed salt is also added to the water in the fòrm of a cross. The Church prescribes the use of holy water as an a d j u n c t to m a n y of her sacred rites—for example, at the blessing of articles of devotion, in the solemn rite of exorcism, w h e n the priest attends a sick person, when the body of a departed Christian is consigned to the grave. Catholics are recommended to make f r e q u e n t use of this sacramental, and should always have holy wa- ter in their homes. It is a praiseworthy custom to sprinkle one's bedroom before retiring at night. 18 T H E SACRAMENTALS Mothers should m a k e t h e sign of the Cross with holy water over their little ones when they have been p u t to bed, in order t h a t they may enjoy the special pro- tection of God and of His holy angels during their slumbers. Whenever the priest is called to visit a sick member of the family a vessel of holy water should be placed on a table near the bed. Besides the ordinary holy water, the Church h a s other kinds of blessed water. For example, there is Gregorian water, mixed with wine, ashes and salt, and specially blessed for the consecration of churches. Baptismal water is blessed on t h e vigils of Easter and Pentecost. Also, on the former of these occasions Easter water is blessed. This should be used to sprinkle the house on the same day or during the oc- tave of Easter, and should not be reserved and used as ordinary holy water during the year. Some special formulas for blessing water in honor of certain Saints —for example, St. Ignatius, St. Vincent de Paul—are also found in the Ritual. Candles Lights have always been regarded as an appro- priate accompaniment of religious services. The Al- mighty commanded Moses to have a seven-branched candlestick made for the ceremonial functions of the chosen people (Exodus xxv. 3 1 ) ; and among the orna- ments with which Solomon adorned the Temple were ten golden candlesticks (3 Kings vii. 49). The Catholic Church h a s used lights in her reli- gious functions f r o m the earliest centuries; as is evi- 19 THE SACRAMENTALS dent f r o m the writings of St. Athanasius, St. Jerome, St. P a u l i n u s of Nola. In primitive times, oil lamps were usually employed for this purpose; but for many centuries the official liturgical light of the Church h a s been the wax candle. This is a very apt figure of Christ—the wax representing His body, the wick His soul, the flame His divinity. For the sanctuary lamp the Church prescribes either wax or pure olive oil (Canon 1271). T h e Church insists rigorously on the use of lighted candles at certain religious ceremonies—for example, at the celebration of Mass, and at the distribution of Holy Communion. Every Catholic family should have at least one blessed candle in their home in readiness for a sick-call. On such an occasion, if the priest is bringing the Blessed Sacrament, some one should meet h i m at the door with a lighted candle and should escort him to the sick-room. To satisfy the liturgical laws fully, two candles should be lighted while Holy Communion and Extreme Unction are be- ing administered. T h e blessed candle may be lighted in the home on other occasions also, when God's pro- tection is specially needed, as when there is danger f r o m fire or f r o m lightning. Candles are solemnly blessed on February 2— Candlemas Day. This particular day is chosen be- cause it is the feast of Our Lord's Presentation in the Temple (forty days a f t e r His b i r t h ) , and it was on t h a t occasion t h a t the holy Simeon designated the In- f a n t Savior as " a light to the revelation of the Gen- tiles" (Luke ii. 31). In blessing the candles the priest prays t h a t they may contribute to the bodily 20 THE SACRAMENTALS and spiritual health of the f a i t h f u l both on land and on sea; t h a t those who use the candles may be in- flamed with the fire of God's love; and t h a t a f t e r the perilous darkness of this life, they m a y attain to light unfailing. Candles may be blessed at other times also throughout the year with a more simple formula. At the services on Holy Easter Saturday morning a large candle, called the Paschal candle, is blessed and set up in the sanctuary. On this occasion the representation of Christ by the candle is accentuated by five grains of incense which are inserted in the wax, to symbolize the five wounds t h a t O u r Savior re- tained on His body when He rose f r o m the dead. The Paschal candle is lighted at solemn functions until Ascension Thursday, when it is extinguished to des- ignate the departure of Christ f r o m earth to ascend to His throne of glory at the right h a n d of His Heav- enly F a t h e r . Agnus Dei The phrase Agnus Dei signifies "Lamb of God," and it is frequently applied to Jesus Christ, in imita- tion of St. John the Baptist who pointed out Our Re- deemer to the people as "the Lamb of God W h o tak- eth away the sin of the world" ( J o h n i. 29). As a sac- ramental, an Agnus Dei is a disk of wax on which is imprinted the image of a lamb. A large number of these disks are blessed by the Pope during Easter week in the first year of his pontificate and in every subsequent seventh year, and are distributed through- out the world. For personal use these Agnus Deis are 21 THE SACRAMENTALS divided into tiny pieces, each of which is enclosed in a small bag—usually heart-shaped. This may be worn around one's neck or carried on one's person. 1 In blessing the Agnus Deis the Pope prays t h a t those who use them with f a i t h may be delivered f r o m the attacks of the evil spirits, f r o m storms and f r o m fire, and especially f r o m a sudden and unprovided death. God's loving mercy is also invoked on expect- ant mothers. Those who m a k e use of this sacramental have the assurance t h a t they have been included in the prayers of the Vicar of Christ. The Agnus Dei is an especial- ly appropriate sacramental for children, since the lamb is a symbol of the innocence and gentleness t h a t are characteristic of childhood. Scapulars A scapular is a garment, worn over the shoulders and hanging down in f r o n t and in back. It forms part of the garb of m a n y of the older religious' Orders— for example, the Benedictines, the Carmelites, the Dominicans. The scapular which all Catholics are allowed to wear is an imitation of this religious gar- ment, reduced to small proportions so t h a t it can be worn under one's ordinary clothing. Those who are entitled to wear one of these scapulars become to a certain extent members of the religious Order to which the scapular belongs; and they share in some meas- l S o m e d o u b t c a n b e e n t e r t a i n e d w h e t h e r t h e s m a l l Agnus Dels a r e r e a l l y s a c r a m e n t a l s , b e c a u s e i t w o u l d seem t h a t t h e o r i g i n a l d i s k loses its b l e s s i n g b y b e i n g d i v i d e d . However, good a u t h o r i t i e s c a n be f o u n d w h o a s s e r t t h a t these a r e s a c r a m e n t a l s ( c f . American Eccle-siastical Review, 1897, X, p . 436). But little b a g s c o n t a i n i n g d r i p -p i n g s f r o m o r d i n a r y P a s c h a l c a n d l e s — w h i c h a r e s o m e t i m e s c a l l e d Agnus Deis—are c e r t a i n l y n o t s a c r a m e n t a l s . 22 THE SACRAMENTALS ure in the f r u i t s of the prayers and of the good works of the religious composing the Order. Since a large n u m b e r of religious Orders permit such partial affiliation there are m a n y different kinds of small scapulars—for example, the brown scapular of the Carmelites, the white of the Trinitarians, etc. To gain the spiritual benefits of the scapular one must be enrolled—that is, officially invested in this sacred garb by a priest possessing the proper authority. Most priests possess such authority with respect to several scapulars. There is no restriction as to the number of scapulars with which a person may be en- rolled. The scapular is blessed when a person is enrolled; but when he procures a new one of the same Order, it is not necessary to have it blessed again. A scapular medal (bearing the image of the Blessed Virgin and that of Our Lord showing His Sacred Heart) may be worn in place of the scapular, but this medal m u s t be blessed with a distinct blessing for each scapular whose place it is taking. Moreover, a person cannot partake of the benefits of the scapular medal until he has first been enrolled in the cloth scapular. 2 Rosaries A rosary is made up of a number of beads fastened in regular order on a chain. There are various kinds of rosaries used by Catholics with the approval of the Church—the rosary of t h e Seven Dolors of the Blessed Virgin, the rosary of the Precious Blood, the 2An exception i s m a d e f o r s o l d i e r s , w h o m a y b e e n r o l l e d w i t h ' a s c a p u l a r m e d a l . 23 T H E SACRAMENTALS rosary of St. Joseph, etc. But the most common form of rosary is t h a t in honor of the Mother of God, com- posed of five decades, each of which contains a large bead for the Our F a t h e r and ten small beads for Hail Marys. This division is adapted to the consideration of five events in the life of Mary, of which there are three series—the joyful, the sorrowful, the glorious. The recitation of this rosary is one of the most ap- proved devotions of the Catholic Church; and the en- tire m o n t h of October is consecrated to the cultiva- tion of this exercise of piety among the f a i t h f u l . Every practical Catholic should possess a rosary, carry it always on his person, and frequently recite it. Before it is used, a rosary should be blessed and indulgenced. Sacred Images The Catholic Church approves of pictures, statues, medals and other representations of Our Lord, of His Virgin Mother Mary, and of the Saints. These images remind us of the lives and of the virtues of those whom they represent, and incite u s to invoke their protection. Moreover, when blessed, these images bear the f r u i t of the Church's prayers to those who m a k e use of them as sacramentals. It is hardly neces- sary to state t h a t Catholics do not adore images nor pray to them. Our worship and invocation are di- rected to those whom the images depict; but we have also a certain affection and veneration for the images themselves, even as a d u t i f u l son loves and venerates the portrait of his mother. 24 THE SACRAMENTALS Catholics should never be ashamed to have sacred pictures exposed in their home—not only in, the se- clusion of the bedroom but also in the parlor or sit- ting room, where visitors can perceive t h a t they are the guests of a truly Catholic household. Moreover, it is commendable to carry about in one's pocket or around the neck a medal of Our Lord or of Our Blessed Lady or of some favorite saint. Blessed Ashes and Palms To p u t ashes on one's head h a s been regarded as a sign of penance and of humility f r o m the earliest times. In the first centuries of the Christian era it was customary for the bishop at the beginning of Lent to sprinkle ashes on the heads of those who were doing public penance. Gradually this practice was extended to include all the f a i t h f u l . On the first day of Lent (Ash Wednesday) the priest blesses the ashes before Mass, invoking the divine mercy on those who are taking p a r t in the ceremony. Then he m a r k s the forehead of each with the holy ashes, pronouncing the words t h a t were spoken by God to our first p a r e n t s when they were driven f r o m P a r a d i s e : "Remember man t h a t thou a r t dust, and unto dust thou shalt re- t u r n " (Genesis iii. 19). On the Sunday before Easter the Church blesses palm-branches and distributes them to the f a i t h f u l , as a reminder of Christ's t r i u m p h a l entrance into Jerusalem a few days before His death, when the peo- ple honored and greeted Him by waving palms. The formula used in blessing the palms asks t h a t 25 THE SACRAMENTALS those who m a k e use of them may merit by their good lives to meet Christ in heavenly glory. W h e n the blessing is given solemnly, all hold their palms in their right h a n d s during the procession, and also while the Gospel of the Mass is being sung. A piece of blessed palm should be kept in every Catholic home until the following Palm Sunday. CONCLUSION In regard to sacramentals two extremes are to be avoided. On the one hand, no one should despise them as if they were something superstitious or were intended for the use of only ignorant persons. God makes use of very simple and ordinary means in lead- ing men to eternal life; and the devout use of the sac- r a m e n t a l s is very profitable for the learned as well as for the ignorant. On the other hand, persons should not regard the sacramentals as being endowed with miraculous power, or as being infallible safeguards against temporal evils. One who h a s received the blessing of St. Blaise m a y die of a disease of the t h r o a t ; and one who is wearing the scapulars may be drowned. For it m u s t always be remembered t h a t the p r i m a r y end of the sacramentals is the spiritual welfare of the users, and this is sometimes best at- tained by the endurance of trials and sufferings. Appropriate to this m a t t e r is the admonition to the clergy of the United States given by the Second Council of Baltimore in 1866: "Let preachers and pas- tors take pains to explain to the f a i t h f u l the nature, the signification, and the right use of these things 26 THE SACRAMENTALS (sacramentals). Let them persuade those who t r u s t too much in their wisdom and cleverness t h a t these things, insignificant and u n i m p o r t a n t though they may seem, are not to be despised, since they are of no little assistance toward right living and the attain- ment of salvation. Let them admonish less educated persons—who are apt to fall into the contrary error— t h a t they m u s t not attribute too great efficacy to sac- ramentals, nor t h i n k t h a t these of themselves can avail much, without any pious dispositions (on the part of the recipients). Let t h e m especially repre- hend those who use these sacred things like charms, such as heathens have, to preserve them f r o m the w r a t h of God even when they are sunk in the mire of the most hideous vices" (Decret. Concil. Bait. II, n. 350). OUTLINE OF THE SACRAMENTALS {Intended. Especially for Study Club Discussions) P T H E S A C R A M E N T A L S IN G E N E R A L 1. Formerly the noun sacramentals was used in a very general sense and embraced almsgiving, the ceremonies accompanying the administration of the sacraments, etc. Nowadays by sacramentals are meant things and actions instituted by the Church to procure for m a n k i n d benefits, especially of a spiritual nature. The sacramentals are like the sacraments in as f a r as they are external rites capable of con- ferring benefits; they differ f r o m the sacraments in as f a r as they are of ecclesiastical origin, and do not possess an inherent power to give grace. 2. There are three classes of sacramentals: (a) Exorcisms. By means of these the Church commands the devil, in the n a m e of God, to r e f r a i n f r o m doing h a r m to some person or thing. A priest may not sol- emnly exorcise a possessed person without the special permission of the bishop, (b) Blessings. A con- stitutive blessing renders a person or thing sacred; an invocative blessing asks the divine assistance for those over whom it is pronounced or who are to use the object over which it is recited. Most blessings can be given by priests; some, however, are reserved to bish- ops or to the Pope, (c) Blessed Objects—that is, those blessed with a constitutive blessing. A blessed object remains sacred as long as it retains substantially the same f o r m it had when blessed. Such objects should 28 THE SACRAMENTALS be used, ordinarily at least, only for religious pur- poses. 3. Sacramentals produce their effects is two ways: (a) They stimulate the devout user to make acts of faith, love of God, etc., through which he is made worthy to receive favors f r o m God. (b) They have annexed to them the prayers of the entire Church for those who use them piously. 4. The sacramentals dedicate persons and things to the special service of God, repress evil spirits, pro- cure actual graces, remit venial sins and the temporal punishment due to sins already forgiven, and obtain temporal favors. Certain sacramentals are better adapted to each of these effects t h a n others. 5. The sacramentals are intended principally for Catholics, but most of them can be used beneficially also by non-Catholics. Certain persons are positively excluded f r o m the benefits of the sacramentals, espe- cially those on whom a sentence of excommunication has been pronounced. I I . S O M E S A C R A M E N T A L S IN P A R T I C U L A R 1. The Sign of the Cross has been in use among Christians since the early centuries. It reminds us of the chief mysteries of the Christian religion. There are two ways of crossing oneself—first, by making three small crosses on forehead, lips and breast; sec- ond, by making one large cross on forehead, breast and shoulders. The Sign of the Cross is very effica- cious and should be made often by Catholics. 2. Holy Water signifies purity of heart. Its use in 29 THE SACRAMENTALS the Church as a sacramental dates f r o m the fourth century. It is especially efficacious in repelling evil spirits. It should be used frequently by Catholics, and should be found in every home. Besides the ordi- n a r y holy water, the Church has water blessed in honor of certain saints and on certain festivals, espe- cially on Holy Saturday when Easter water is blessed for use during the octave of Easter. 3. Candles have been used by the Church from primitive times especially for the celebration of Mass. A blessed candle should be in every Catholic home to be 4i§ed for sick-calls and in times of great danger. Candles are solemnly blessed on Candlemas Day, Feb- r u a r y 2nd. The paschal candle, blessed on Holy Sat- urday, with its five grains of incense, is a symbol of Christ risen f r o m the dead bearing the five wounds. It is lighted at solemn functions until Ascension Thursday. 4. Agnus Dei (Lamb of God). This is a disk of wax bearing the image of a lamb, blessed by the Pope. Small portions of this sacramental may be carried on one's person. 5. Scapulars. A scapular is a religious garb. Small scapulars, which Catholics may wear, entitle them to a share in the prayers and good works of the religious Orders to which the particular scapulars be- long. To enjoy the privileges of a scapular, one m u s t be enrolled. The scapular with which one is enrolled m u s t be blessed; subsequent scapulars need not be blessed. After enrollment a person may substitute a blessed medal for the scapular. 30 THE SACRAMENTALS 6. Rosaries. A rosary is a chain of beads for count- ing prayers. The rosary in honor of the Blessed Vir- gin Mary is one of the most approved devotions of the Catholic Church. Every Catholic should have a blessed rosary. 7. Sacred Images remind us of Our Lord, the Blessed Virgin and the saints. W e direct our worship and prayers to those whom the images represent, not to the images themselves. 8. Blessed Ashes, strewed on the head of a Cath- olic the first day of Lent, are a symbol of penance and a reminder of death. Blessed Palms, distributed on the last Sunday of Lent, are a reminder of the entrance of Christ into Jerusalem, a few days before His Cruci- fixion. C O N C L U S I O N TWO extreme attitudes toward the sacramentals should be avoided. First, they should not be despised as superstitious objects; second, they should not be re- garded as capable of conferring temporal favors in- fallibly. W h e n properly used, the sacramentals con- tribute much toward the spiritual progress of Cath- olics. T O P I C S FOR S T U D Y AND D I S C U S S I O N The best m a n n e r of replying to the objection t h a t the use of sacramentals is superstitious—The history of the Rosary, the m a n n e r of reciting it, and its bene- fits—The laws of the Church concerning the use of candles at various liturgical functions—The history of the scapular, and the enumeration of the various 31 T H E SACRAMENTALS scapulars available to the f a i t h f u l — T h e heresy of the Iconoclasts (eighth c e n t u r y ) — T h e rites of solemn exorcism—The various kinds of holy water used in the Church—How a practical Catholid uses the sacra- mentals. R E F E R E N C E S FOR COLLATERAL R E A D I N G For all: The Catholic Encyclopedia, under the headings, "Sacramentals," "Holy W a t e r , " "Icono- clasm," etc.; Externals of the Catholic Church, by Sullivan; Sacramentals and Some Catholic Practices, by Cardinal Gasquet; The Sacramentals of the Catholic Church, by Lambing; Holy Water, by Theiler; The Sacramentals of the Holy Church, by Barry. For more advanced students : Codex Juris Canonici', De Sacramentis Ecclesise, by Connell; Matters Litur- gical, by Wuest-Mullaney. The members of T H E P A U L I S T P R E S S ASSOCIATION receive two pamphlets a month, including new pamphlet publications of The Paulist Press. Membership is two dollars the year. For Every Library and Catholic Home — • THE QUESTION BOX Wy Rev. Bertrand L. Conway, C.S.P. NEW EDITION Rewritten • Enlarged Finer Paper rFHIS is the first revised edition 1 of THE QUESTION BOX is- sued since the original publication of the book in 1903. 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