A Beacon Of Light… Sacramentals Prepare Us To Receive Grace

By FR. RICHARD D. BRETON JR.

(Editor’s Note: Fr. Richard D. Breton Jr. is a priest of the Diocese of Norwich, Conn. He received his BA in religious studies and his MA in dogmatic theology from Holy Apostles College and Seminary in Cromwell, Conn.)

• + + For the past several weeks we have explored the second pillar of the Catechism which consists of the Celebration of the Christian Mystery. In this second section of the Catechism we had the privilege of exploring the various aspects of the Church’s liturgical life, like the Paschal Mystery and the Church, the Church’s liturgy, the Holy Trinity in the liturgy, the particular details of liturgy, liturgical diversity and unity, and the seven sacraments. All of these are necessary in our understanding of the Church’s celebration of her liturgical life.
  With this foundation in place, today we turn our attention to other liturgical celebrations, which are for us, the links that keep us constantly united to the Church’s celebration of the sacred mysteries. What are these other liturgical celebrations or “sacred things” that keep us united to the liturgy? We call them sacramentals!
  Holy Mother Church, in her love for us, has defined sacramentals as: “…sacred signs which bear a resemblance to the sacraments. They signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy” (Catechism of the Catholic Church, n. 1667). In other words, sacramentals are sacred signs that remind us of the importance sacramental grace plays in our lives.
  What makes something a sacramental, or what is its characteristic? The Catechism expounds on this in n. 1668:
  “Sacramentals are instituted for the sanctification of certain ministries of the Church, certain states of life, a great variety of circumstances in Christian life, and the use of many things helpful to man. In accordance with bishops’ pastoral decisions, they can also respond to the needs, culture, and special history of the Christian people of a particular region or time. They always include a prayer, often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).”
  Although similar to the sacraments, “sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church’s prayer, they prepare us to receive grace and dispose us to cooperate with it.
  “For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ. From this source all sacraments and sacramentals draw their power. There is scarcely any proper use of material things which cannot be thus directed toward the sanctification of men and the praise of God” (CCC, n. 1670).
  What are some of these sacramentals? Sacramentals are blessings that have a lasting importance because they consecrate persons to God, or reserve objects and places for liturgical use. Among those blessings which are intended for persons — not to be confused with sacramental Ordination — are the blessing of the abbot or abbess of a monastery, the consecration of virgins, the rite of religious profession. This also includes the blessing of certain ministries within the Church (readers, acolytes, catechists, etc.).
  Among sacramentals we also find the dedication or blessing of a church or an altar, the blessing of holy oils, vessels, vestments, bells, and other objects used for popular devotion can be mentioned as examples of blessings that concern objects. Many forget that upon entering church, a sacramental is used to remind us of our Baptism. The custom of dipping our fingers in the Holy Water and making the Sign of the Cross is considered a sacramental. Why? Precisely because this action reminds us of the cleansing water that flowed over us in Baptism and of the sacramental grace received.

Rescued From Darkness

Among other sacramentals in the Church, there is one that is often overlooked or even forgotten. We call it an exorcism. Sadly, this most important and necessary sacramental has seemed to fall by the wayside. This sacramental also became the means through which a 1973 movie was made called The Exorcist. Sadly, the seriousness and great importance of this sacramental was turned into a cinematic fiasco, which further diminished its sacred importance.
Exorcisms are distinguished in two forms, simple and solemn. By simple we mean exorcisms that occur every day in the life of the Church. Some of these include the exorcism performed during the Rite of Baptism. During the celebration of Baptism there is a moment where an exorcism occurs. Following the Liturgy of the Word and the invocation of the litany of saints, the priest prays the following prayer of exorcism:
“Almighty ever-living God, who sent your Son into the world to drive out from us the power of Satan, the spirit of evil, and bring the human race, rescued from darkness, into the marvelous Kingdom of your light: We humbly beseech you to free this child from Original Sin, to make him the temple of your glory, and to grant that your Holy Spirit may dwell in them, through Christ our Lord” (Revised Rite of Baptism).
The second form of exorcism called the solemn form, or “major exorcism” can be performed only by a priest and with the permission of the bishop. The priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to His Church.
Illness, especially psychological illness, is a very different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not a psychological illness.
It would be important here to include the position popular piety plays in the life of the Church. Both the effects of the sacraments and the uplifting nature sacramentals play in our lives unlock the door that allows the faithful an opportunity in expressing the love and devotion they have for the Church’s liturgical life.
Thus, the faithful have always found expression in various forms of piety surrounding the Church’s sacramental life, such as the veneration of relics, visits to sanctuaries, pilgrimages, processions, the Stations of the Cross, the recitation of the rosary, the various chaplets and the wearing of medals and scapulars. These expressions of piety, extend the graces of the liturgical life into the daily lives of the faithful.

Into The Heavenly Kingdom

Among the most memorable moments in the lives of the faithful, none is more known and celebrated than the Rites of Christian Burial. The Christian funeral confers neither a sacrament nor a sacramental. Both are conferred on the living. This in no way however diminishes the importance the funeral plays in the life of the faithful. It is the Church’s fervent desire to unite herself in prayer with the deceased in the moment of death.
This is especially done in celebrating the finality of the earthly life, by assisting the deceased in the journey to the Heavenly Kingdom.
The Order of Christian Funerals assists in the journey by offering three distinct yet connected types of celebration. This first begins in the home. It is usually in the home, and sometimes in the hospital, where the news of death occurs. It is here that the Church’s funeral liturgies find their beginning. Through the prayers after death, and gathering together in the presence of the body, the deceased begin to make the final journey.
This is also an important time for the family because the words of the prayers offer hope and encouragement. The second aspect of the funeral liturgies take place at the Church. This is most profound because it corresponds to the deceased’s day of Baptism. On the day of Baptism, we are received into the family of the Lord and into the community of faith, and so, appropriately in death there is one last time we are received by the earthly Church. This is particularly connected to the Sacrifice of the Mass as we offer prayers to God that His mercy and forgiveness release the deceased from the bonds of earthly sin, and open the gates of Paradise.
The third, and final moment, of the funeral happens at the cemetery. At the cemetery we say our final farewell. This farewell is not forever, but just for a time. The cemetery is a place of hope, a place our mortal bodies await the promise of reunification with our souls on the day of the Last Judgement.
Well, we have completed the second pillar of the Catechism dedicated to a better understanding of the Church’s liturgy. Next week we will start the third pillar that deals with our Life in Christ. This pillar will present us with reminders of man’s vocation, human dignity, free will, morality and virtues, sin, the Church as Mother and Teacher, and The Ten Commandments.
I hope to see you all next week!