Catholicity

Sacramentology

When the apostles in Jerusalem heard that Samaria had accepted the word of God,
they sent Peter and John to Samaria. When they arrived, they prayed for the new
believers there that they might receive the Holy Spirit because the Holy Spirit had
not yet come on any of them; they had simply been baptized in the name of the Lord
Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit.
Acts 8, 14-17

My Explications of the Patristic Texts

Theophilus of Antioch (A.D. 181)
To Autolycus, I:12

“And about your laughing at me and calling me “Christian,” you know not what you are saying.
First, because that which is anointed is sweet and serviceable and far from contemptible. What
ship can be serviceable and seaworthy unless it is first caulked [anointed]? Or what castle or
house is beautiful and serviceable when it has not been anointed? And what man, when he enters
this life or the gymnasium, is not anointed with oil? And what work has either ornament or
beauty unless it is anointed and burnished? Then the air and all under heaven is in a certain sort
anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore
we are called Christians on this account because we are anointed with the oil of God.”

Theophilus, Bishop of Antioch, defends the term “Christian,” which the speaker associates with being “anointed” by God. The argument is built around several metaphors that illustrate the importance and significance of anointing with oil. He defends the term “Christian,” which the speaker associates with being “anointed” by God. The argument is built around several metaphors that illustrate the importance and significance of anointing with oil.

The author emphasizes that just as ships require caulking to be seaworthy and houses or castles must be anointed to be beautiful and functional, human beings also need to be “anointed” to fulfill their potential. This anointing refers to a divine blessing or grace that enhances one’s capabilities and worth.

Theophilus points out that anointing is common in various aspects of life – from athletes who use oil to prepare their bodies for physical contests to the natural world being filled with light and spirit. This suggests that anointing is a universal principle that applies to all creation. Moreover, he contends that the term “Christian” is not derogatory but rather signifies being touched or blessed by God. The anointing with “the oil of God” symbolizes divine favor and purpose, positioning Christians as part of a larger spiritual heritage.

Ultimately, the rhetorical question at the end—asking if one is unwilling to be anointed with the oil of God—invites the audience to reconsider their perspective on Christianity. It’s an invitation to embrace the faith and the spiritual empowerment that it represents.

Overall, the text advocates for a positive view of being a Christian as an identity that embodies beauty, purpose, and divine grace, challenging any contempt associated with the label.

Hippolytus (A.D. 204)
Commentary on Daniel, 6;18

“‘And she said to her maids, Bring me oil.’ For faith and love, prepare oil and unguents for those
who are washed. But what were these unguents, but the commandments of the holy Word? And
what was the oil, but the power of the Holy Spirit, with which believers are anointed as with
ointment after the layer of washing? All these things were figuratively represented in the blessed
Susannah, for our sakes, that we who now believe in God might not regard the things that are
done now in the Church as strange but believe them all to have been outlined in the figure by the
patriarchs of old, as the apostle also says: ‘Now these things happened unto them for ensamples:
and they were written for our instruction, on whom the ends of the world have come.’”

The text reflects a rich theological symbolism and understanding of biblical practices related to faith and anointing. It begins with a narrative element where a biblical female figure in the Book of Daniel instructs her attendants to bring oil, representing the preparation for a sacred act or ritual. The oil signifies the power of the Holy Spirit. In biblical tradition, oil is often associated with anointing, representing divine approval, empowerment, and the presence of the Holy Spirit in the believer’s life.

The unguents are compared to the commandments of the holy Word, highlighting the importance of adhering to God’s teachings. This link between the Word and the physical symbols of faith illustrates how spiritual practices embody deeper, divine instructions.

The mention of “the blessed Susannah” serves as a figure embodying these spiritual truths. By referring to her, the speaker suggests that her actions and rituals are emblematic of broader Christian teachings. This implies that figures from the past help illuminate current practices in the Church. Hippolytus reassures contemporary believers that the practices observed in the Church are not new or strange but are rooted in historical tradition and the teachings of the patriarchs. This connection to the past strengthens faith in present rituals, suggesting they have prophetic and instructive value.

The author highlights the continuity of faith through time by citing the Apostle’s words that these events serve as “ensamples” for contemporary believers. The injunction to view past occurrences as lessons reflects a broader theme in Christian thought: that history informs faith and practice today.

In conclusion, Hippolytus calls for recognition of the symbolic significance of rituals involving oil and teachings in the Christian tradition. He encourages believers to find assurance and instruction in the historical precedents set by biblical figures. He emphasizes the continuity of faith and the importance of spiritual preparation in a believer’s life.

Tertullian (A.D. 206)
On Baptism, 7

“After this, when we have issued from the font, we are thoroughly anointed with a blessed
unction –a practice derived from the old discipline, wherein on entering the priesthood, then were
wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron
is called “Christ,’ from the ‘chrism, ‘which is ‘the unction;’ which, when made spiritual, furnished
an appropriate name to the Lord because He was ‘anointed’ with the Spirit by God the Father, as
written in the Acts: ‘For truly they were gathered together in this city against Thy Holy Son whom
Thou hast anointed.’ Thus, too, in our case, the unction runs carnally (on the body) but profits
spiritually; in the same way as the act of baptism itself is carnal, in that we are plunged in water,
but the effect spiritual, in that we are freed from sins.”

Tertullian discusses the significance of anointing and baptism within a spiritual and theological context. He points out that the practice of anointing with oil is traced back to the Old Testament, specifically the anointing of Aaron by Moses, which established a tradition for those entering the priesthood. This historical reference signifies the continuity of ritual practices in the religious community.

The term “Christ” comes from the Greek word “Christos,” which means “anointed one.” Tertullian explains that Aaron was called “Christ” because of the unction (anointing) he received. The reference to the Acts of the Apostles emphasizes Jesus as the Holy Son of God who was anointed, reinforcing his divine role and authority. This establishes a link between the anointing of Aaron and the anointing of Jesus, who is spiritually anointed by God the Father.

Tertullian contrasts the physical act of anointing and baptism with their spiritual significance. While anointing oil is applied to the body’s surface, its true effect is spiritual. This reflects the idea that physical rituals symbolize deeper spiritual truths. Similar to the unction, baptism is described as a physical act—being plunged into water—that has profound spiritual implications, such as the forgiveness of sins. This highlights the belief that outward actions have transformative effects on one’s spiritual state.

Overall, the text underscores the importance of these rituals in maintaining a connection to historical practices while also illustrating their deeper spiritual meanings and effects on the lives of the faithful.

Cyprian of Carthage (A.D. 255)
To Januarius, Epistle 70/69:2

“It is also necessary that he should be anointed who is baptized; so that, having received the
chrism, that is, the anointing, he may be anointed of God, and have the grace of Christ in him.
Further, the Eucharist is whence the baptized are anointed with the oil sanctified on the altar. But
he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there
can be no spiritual anointing among heretics since it is manifest that the oil cannot be sanctified
nor the Eucharist celebrated at all among them. But we ought to know and remember that it is
written, ‘Let not the oil of a sinner anoint my head,’ which the Holy Spirit before forewarned in
the Psalms, lest anyone going out of the way and wandering from the path of truth should be
anointed by heretics and adversaries of Christ.”

Cyprian of Carthage discusses the sacramental nature of anointing and baptism within the early Christian tradition, emphasizing the necessity of proper ordination and sanctification in these rites. He asserts that anointing is essential for a baptized individual. This anointing signifies the reception of God’s grace, specifically through the chrism, a holy oil used in sacraments. The underlying idea is that baptism alone is not sufficient; the anointing represents a deeper spiritual empowerment and connection to God.

Cyprian suggests that the Eucharist (the celebration of Communion) plays a critical role in sanctifying the oil used for anointing. The oil must be blessed on the altar, which symbolizes the church’s sacramental authority. Thus, the connection between the Eucharist and anointing reinforces the community and institutional aspects of faith.

Further, the Bishop of Carthage emphasizes that only those who belong to the true church—an entity with an altar and legitimate sacramental power—can properly sanctify the oil. This implies a critique of heretics and those outside the true faith tradition, asserting that they lack the authority to perform valid sacraments and cannot bestow spiritual blessings.

The reference to the Psalm, “Let not the oil of a sinner anoint my head,” warns against receiving anointing or sacraments from those deemed illegitimate or outside the accepted Christian community. It underscores the significance of following the true path of faith to avoid spiritual corruption or confusion.

Overall, the text articulates a theological framework that emphasizes the necessity of legitimacy and authority in performing sacraments like baptism and anointing while also cautioning against influences from those considered heretical or outside the true faith.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures (On Chrism), 21:3

“But beware of supposing this to be plait ointment. For as the Bread of the Eucharist, after the
invocation of the Holy Ghost, is mere bread no longer, but the Body of Christ, so also this holy
ointment is no more simple ointment, nor so to say common, after invocation. It is Christ’s gift of
grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature. Which
ointment is symbolically applied to thy forehead and other senses; while thy body is anointed
with the visible ointment, thy soul is sanctified by the Holy and life-giving Spirit.”

Cyril of Jerusalem draws a parallel between the Eucharist and the holy ointment, emphasizing a transformation that occurs through divine invocation. It begins by cautioning against reducing the holy ointment to something merely physical or ordinary—similar to how the bread used in the Eucharist becomes the Body of Christ after the invocation of the Holy Spirit.

In this sense, the author suggests that the holy ointment transcends its basic properties. After the invocation, it is no longer just an ordinary ointment; it is imbued with divine grace. This transformation enables it to convey Christ’s nature—essentially making it a conduit for divine presence and power.

The act of anointing is described as having both a physical and spiritual dimension. The physical application of the ointment on the forehead and other senses symbolizes a deeper, spiritual sanctification of the soul by the Holy Spirit. Thus, while the body receives a visible, tangible blessing, the soul undergoes an invisible transformation, suggesting that the sacred and the material are intertwined.

In essence, the text emphasizes the importance of understanding the significance of spiritual rites—how they serve not just physical needs but also promote a profound connection to the divine, enriching the believer’s spiritual life.

Ephraim of Syria (A.D. 373)
On Joel 2:24

“‘And your floors shall be filled with wheat, and the presses shall overflow equally with wine and
oil.’… This has been fulfilled mystically by Christ, who gave to the people whom He had redeemed,
that is, to His Church, wheat and wine and oil in a mystic manner…the oil is the sweet unguent with
which those who are baptized are signed, being clothed in the armaments of the Holy Spirit.”

Ephraim refers to a passage that alludes to divine blessings and abundance, drawing on rich imagery from biblical scripture. The phrases about floors filled with wheat and overflowing presses of wine and oil symbolize prosperity, nourishment, and spiritual richness.

Wheat typically represents sustenance and life, indicating that Christ provides for the spiritual and physical needs of His followers. In a broader sense, wheat can symbolize spiritual nourishment, reflecting how believers are fed through faith and the teachings of the Church.

In Christian representation, wine is often associated with joy, celebration, and the blood of Christ. Wine signifies the deep spiritual communion offered through the sacrament of Eucharist. It emphasizes the relationship between Christ and His Church, where believers partake in His sacrifice and grace. In the Old Testament, any fruit of the vine symbolizes grace in a given historical context.

The word “oil” has several layers of meaning. It refers to the anointing oil used in sacred rituals, symbolizing the Holy Spirit’s presence and empowerment. The phrase about the “sweet unguent” suggests a comforting and enriching element, reinforcing that baptism is not merely a symbolic ritual but an experience of receiving the Holy Spirit’s gifts.

Overall, this text highlights the spiritual abundance that believers receive through their relationship with Christ and the Church. It emphasizes the transformative power of these sacraments—baptism, in particular—as they confer spiritual strength and identity, enabling believers to embody the grace of the Holy Spirit in their lives. The mystical fulfillment mentioned suggests that these gifts are not just physical but carry profound spiritual significance for the believer.

Jerome (A.D. 379)
Against the Luciferians, 8

“Don’t you know that the laying on of hands after baptism and then the invocation of the Holy
Spirit is a custom of the Churches? Do you demand Scripture proof? You may find it in the Acts of
the Apostles. And even if it did not rest on the authority of Scripture, the consensus of the whole
world would have the force of a command. Many other observances of the Churches, which are
due to tradition, have acquired the authority of the written law, for instance, the practice of
dipping the head three times in the layer and then, after leaving the water, of tasting mingled
milk and honey in representation of infancy; and, again, the practices of standing up in worship
on the Lord’s day, and ceasing from fasting every Pentecost; and there are many other unwritten
practices which have won their place through reason and custom. So you see, we follow the
practice of the Church, although it may be clear that a person was baptized before the Spirit was
invoked.”

Jerome discusses the role of traditions in Catholic church practices, specifically focusing on the laying on of hands after baptism and the invocation of the Holy Spirit. It asserts that these customs are rooted in the teachings of the Acts of the Apostles, which provides a scriptural basis for them.

The speaker emphasizes that, even beyond scriptural authority, the widespread adherence to these traditions across various Christian communities gives them a commanding significance. This recognition of tradition suggests that practices can gain authority not only through written Scripture but also through communal consensus and enduring customs that develop over time.

Examples are provided to illustrate other traditions that have become widely accepted in the Church, such as the ritual of dipping the head three times in the baptismal water, tasting milk and honey symbolizing spiritual infancy, standing during worship on Sundays, and ceasing fasting during Pentecost. These observances demonstrate a blend of scriptural foundation and traditional practice that enrich the church’s liturgical life.

Overall, the text underscores the importance of tradition alongside scripture in guiding the practices of the Church, affirming that for many, the observed customs hold significant meaning and authority, even if the specific sequence of baptism and the invocation of the Holy Spirit may vary.

Ambrose of Milan (A.D. 391)
On the Mysteries, 7:42

“And remember that you received the seal of the Spirit; the spirit of wisdom and understanding,
the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy
fear, and preserved what you received. God the Father sealed you, Christ the Lord strengthened
you, and gave the earnest of the Spirit in your heart, as you have learned from the Apostle’s lesson.”

Ambrose emphasizes the significance of the spiritual empowerment and gifts received by believers through their faith. To begin, the “Seal of the Spirit” refers to the Holy Spirit’s presence in a believer’s life. To be sealed by the Spirit signifies a mark of authenticity, protection, and belonging to God. It identifies the individual as a follower of Christ and ensures their spiritual security.

Ambrose lists various aspects of the Spirit’s influence: wisdom, understanding, counsel, strength, knowledge, godliness, and holy fear. Each quality represents essential virtues that guide and support believers in their spiritual journey. “Wisdom” and “understanding” help discern the right path and make decisions aligned with God’s will. “Counsel” and “strength” provide support during trials, giving confidence and resilience. “Knowledge” and “godliness” encourage a deeper understanding of faith and promote a life that reflects divine principles. “Holy fear” refers to a reverent awe of God, recognizing His greatness and authority.

A key element of the text is divine assurance. The passage highlights the roles of God the Father and Christ the Lord. The Father’s sealing signifies acceptance and approval, while Christ’s strengthening reinforces the believer’s faith and resolve. Earnest of the Spirit alludes to the Holy Spirit as a pledge or guarantee of the believer’s future inheritance in Heaven. It’s a promise of an ongoing relationship with God and assurance of the ultimate fulfillment of His promises.

The mention of the Apostle’s lesson underscores the importance of learning and adhering to the teachings of the apostles as foundational for the Christian faith. This emphasizes continuity in faith and the knowledge imparted through early Christian leaders.

In short, the text reminds believers of the divine gifts and seals they have received, encouraging them to cherish and uphold these spiritual treasures in their lives.

Pacian of Barcelona (A.D. 392)
Epistle to Sympronian, 1:6

“If, then, the power of both baptism and confirmation, which are far greater than charisms, is
passed on in this way to the bishops, then the right of binding and loosing was with them. Even
though for us, because of our own sins, it is presumptuous to claim it, nevertheless, God, who has
granted to the bishops the name even of his one and only [Son] [since they are anointed], will not
deny this to them as if they were saints and sitting in the seat of the apostles.”

Bishop Pacian discusses the theological significance of the sacramental powers conferred upon bishops, particularly focusing on baptism and confirmation. The author asserts that baptism and confirmation have a greater spiritual power than charisms, which are special gifts of the Holy Spirit. This suggests that the sacraments are foundational to the Church’s life and functioning.

Speaking of the “transmission of authority” highlights that these sacramental powers are passed on to bishops. This indicates a belief in apostolic succession, the idea that the authority given to the apostles by Christ has been handed down through the generations to current bishops. The phrase “right of binding and loosing” refers to the authority to make decisions concerning what is permitted or forbidden within the Church. The text suggests that this authority is with the bishops, rooted in their sacramental role.

Meanwhile, the text acknowledges the fallibility of humans, especially clergy, due to their sins. This awareness represents humility, recognizing that while bishops hold this authority, they are still subject to human weakness. Despite human shortcomings, the text conveys that God has granted bishops a significant role; they are anointed and viewed with honor, akin to saints and apostles. The phrase “the name of his one and only [Son]” indicates that bishops bear a special relationship to Christ through their position.

In summary, the text presents a theological reflection on the authority and sacramental powers vested in bishops, highlighting the tension between divine grace and human imperfection. It emphasizes the importance of these roles within the Church and affirms their spiritual legitimacy as stemming from Christ’s original apostles.

Augustine of Hippo (A.D. 403)
Letters of Petilian the Donatist, 2,104:239

Why, therefore, is the Head itself, whence that ointment of unity descended, that is, the spiritual
fragrance of brotherly love –why, I say, is the Head itself exposed to your resistance, while it
testifies and declares that “repentance and remission of sins should be preached in His name
among all nations, beginning at Jerusalem”? And by this ointment, you wish the sacrament of
chrism to be understood, which is indeed holy as among the class of visible signs, like baptism
itself…”

The text reflects on Christ’s significance as the Head of the Church and highlights the spiritual essence of brotherly love and unity among believers. The “Head” refers to Christ, who is the central figure in Christianity and the source of spiritual anointing (“ointment”). This anointing symbolizes unity and the flow of spiritual grace that fosters brotherly love among individuals in the faith community.

Augustine questions why there is resistance to Christ despite His role as the one who teaches repentance and the forgiveness of sins. This rhetorical device emphasizes the discrepancy between recognizing Christ’s authority and actually accepting His teachings.

The phrase “repentance and remission of sins” reflects a core Christian belief that Jesus’ message of repentance and forgiveness should be spread universally, starting from Jerusalem. This indicates the mission of the Church to announce the Good News to all nations.

Augustine’s mention of “the sacrament of chrism” refers to a holy anointing often used in Christian rituals. It symbolizes the Holy Spirit’s presence and the initiation into the faith. It suggests that just as baptism represents entry into the Christian community, chrism reinforces the unity and holiness among believers.

Regarding “visible signs,” by comparing the sacrament of chrism to baptism, the text underscores the importance of sacraments as tangible signs of spiritual realities in Christian practice. Both sacraments are essential for nurturing faith and fostering a sense of community.

In short, the text emphasizes the importance of Christ’s teachings on unity and forgiveness while also critiquing the human tendency to resist these teachings. It highlights the significance of sacraments in embodying these spiritual truths within the community of believers.

And I will ask the Father, and he will give you another advocate
to help you and be with you forever.
John 14, 16

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