Are the seven Catholic sacraments biblical?

The Seven Sacraments

In the New Testament, where all is plain and simple, we only read of two sacraments, or divine institutions, as connected with a saved people — baptism and the Lord's supper But in both the Greek and Latin churches the number had been greatly increased and variously stated by different theologians. It was no longer a question of divine revelation, but of the human imagination. Some speak of as many as twelve sacraments; but in the Western church the mystical number of seven was ultimately established, as corresponding with the idea of the sevenfold gifts of the Holy Ghost. And these were — baptism, confirmation, the eucharist, penance, extreme unction, ordination, and matrimony.*

64 Now that is exactly what is the truth as to the doctrines of Romanism. Peter Lombard, in the twelfth century, was the first who taught there were just seven sacraments, and Bellarmine confesses that Christ taught nothing directly as to some, and Cardinal Bessarion admits there were originally only two, baptism and the Lord's supper. And we can give the date or gradual growth of the doctrines in which we differ from them.

195 Now the early church called a hundred and fifty things a sacrament — every solemn truth mysteriously expressed. And as to what is now called a sacrament, if I look at Justin Martyr, Tertullian, Chrysostom, Cyril of Jerusalem, Augustine, I find two, baptism and the Lord's Supper, distinctly referred to, and the rest ignored. Anointing accompanying baptism is spoken of as fully by Cyril or Tertullian, but no other such ordinances are taught; and Lombard does not attempt, nor does T. Aquinas (De Sacr., 45); nor I am assured (for I do not pretend to have read them all) do the rest of the schoolmen, who make seven, attempt to quote the Fathers for them. It was Lombard defined them as seven (Lib. 3, Diss. 2, etc.).

If I turn to scripture, which alone has authority with me, I find distinct reference in 1 Corinthians 10:1-4, and an allusion in chapter 12:13 to these two ordinances as characterizing Christians, while their institution by the Lord is unquestioned. Thus if I take ancient authority even — still more if I take the sure word of God — I find you wrong as to the sacraments; if I would take modern, you allege the Greek church. But this is an additional difficulty; for then how am I to choose between you by this sign? I find two who have it, and both unscriptural.

For instance, God demands repentance and faith for salvation; but Neologus insists on that and something more, — creed, ceremonial, or action, — I do not understand exactly, nor does he. All I know is that it is not the "salvation of God" that he proclaims; it is something of his own. The Founder of Christianity established two sacraments Neologus says there must be seven. The Founder gave a cup of wine to His disciples; Neologus says, "No! It must be wine and water." Have you considered the colossal IMPUDENCE of all that?

Baptism and the Lord’s supper are the two ordinances connected with the Christian religion, and they both witness to the death of Christ. Indeed, the whole working arrangement of Christianity, as set up by Scripture, and practised by those who bow to it, affords testimony under this head.

The word" sacrament" is from the Latin sacramentum, the military oath of allegiance administered to the Roman soldiers, and is thus an ecclesiastical and not a Scriptural term. In the Latin translation it is used as the equivalent of the Greek word mysterion, mystery. It is so used in Eph. 5:32, where speaking of marriage the Apostle says, "this is a great mystery." Hence the Roman Catholics make matrimony a sacrament. The absurdity of this is evident when it is seen that the usual ecclesiastical sense of the word would be gone if the Greek word mysterion, is always to be considered as meaning a sacrament; for instance, "the mystery of the gospel," "the mystery of godliness," "the mystery of iniquity," etc. Yet if not always, with what authority in Eph. 5:32? The Catechism of the Church of England tells us that "a sacrament is an outward and visible sign of an inward and spiritual grace," etc., "as a means whereby we receive the same." According to the Prayer-book, therefore, the elements in the Sacraments are channels or vehicles of divine grace. But the above definition of a Sacrament is erroneous, for the "inward and spiritual grace" is not necessary to the definition of a Sacrament, and is mischievously false if we are to regard the water in baptism, or the bread and wine in the Lord's Supper, as its channels or vehicles. Yet everyone knows that baptismal regeneration is the teaching of the Prayer-book, and as to the Lord's Supper, the Catechism, in answer to the question "What is the inward part, or thing signified?" replies, "The body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper." but the import of a sacrament in no way depends upon any subjective effort in the individual. Sacraments have also been compared with the tree of life in the garden of Eden, or with that in Rev. 22:2. These, however, in no way represent the death of Christ, and this would be moreover to maintain the opus operatum, to make them operative in themselves, a theory rejected by nearly all the Reformers.

1882 118 How are we then to define a sacrament, so that the definition may be what a definition should be, viz., adequate, yet devoid of superfluous conditions? A sacrament is an ordinance instituted by Christ Himself, and which exhibits, in a symbolical form, the way, or the meritorious cause, of our salvation. Hence the Anglican body rightly says, there are two sacraments and two only. One of these is subjective, the other objective. Baptism, the subjective, and the initiatory rite of the church, signifies that death and resurrection in and with Christ is the process of salvation. "Know ye not that so many of us as have been baptized unto Jesus Christ have been baptized unto His death? Therefore we have been buried with Him by baptism unto death." (Rom. 6:3-4). "Buried with Him in baptism, wherein also ye are risen with Him," etc. (Col. 2:12). "For ye have died, and your life is hid with Christ in God." (Col. 3:3.) "Verily, verily I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment, but is passed from death unto life." (John 5:24.) Death and resurrection is the fundamental principle of the gospel — on the part of Christ it is the meritorious cause of our salvation, on our part it is the necessary process; and of this truth baptism is the symbol. The Lord's Supper is the ordinance in which the sacrificial death of Christ is symbolically presented to us, as forming the subject-matter of the church's communion with the Lord, and with each other, and that in peace with God. The Lord's Supper is particularly connected with the church as the body of Christ "For we being many are one bread (loaf), and one body" (1 Cor. 10:17); but we are baptized into one body, not by water, but by the Holy Ghost.

This is essential to the meaning and nature of a sacrament, rightly understood. Marriage is not a sacrament, though it is, and was from the first, a divine institution. It does not distinguish Christianity from Judaism or from heathenism, for the relationship exists in these. There are in fact two "sacraments" only, using the term-in the proper sense, the term itself no doubt being merely ecclesiastical, though expressing the two New Testament ordinances, and not necessarily in a wrong sense. Confirmation is not regarded as a sacrament in the Anglican body, though it is retained as a rite. Still, not a trace of it is to be found in the Scripture. The word episterizo occurs four times, all in the Acts; and it is impossible to read those passages with an unbiassed mind, and not see that the meaning is no ritual process, but morally and spiritually to strengthen or establish. Thus Parkhurst says in his Lexicon: "In the New Testament it is used only in a figurative and spiritual sense for confirming persons in their adherence to the gospel, notwithstanding opposition and persecution." These occurrences are Acts 14:22; Acts 15:32 and 41; Acts 18:28; the last text being, "And after he had spent some time there, he departed and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." And in Acts 15:82, Judas and Silas, the prophets, exhorted and confirmed the brethren. Now the so-called "Bishop" is the person who "confirms" — doubtless for the sake (as is so often said) of decency and order. but this human view of decency and order has utterly overthrown God's order, and made human authority in the church paramount to Scriptural authority, generally with the flimsiest pretence, and often without say at all.

A. If he does, he is lost; for he will certainly fail, and there can be no consequence of failure (for it is sin) but condemnation; for man's entering into a covenant is not grace — the grace of God. I account Baptism and the Lord's Supper to be precious institutions of the Lord Jesus — one as admitting publicly in the kingdom on the principle of the death and resurrection of the Lord Jesus Christ; the other, spiritual fellowship of His death in the unity of His body, as sitting by grace in heavenly places. But talking of making a covenant with God is total ignorance of the place we are in as Christians. What do such as so talk think of redemption? Where is a word found in Scripture about a covenant in connection with the Lord's Supper? The whole Christian position is therein lost, and we are put simply where a Jew under the law was — and worse; because he was placed there that we might learn that we could not possibly stand there.

The sacramental system sins against the Trinity in usurping the divine prerogative. Nor does our apostle differ from the rest (1 Peter 3:20). Baptism signifies not life-giving but Christ's death unto which we were baptised; and His death as not only salvation to those that believe, but the privilege of being identified with His death. Thus died we to sin and no longer live in it. Nor is it by the Eucharist, blessed as it is, that the new life is sustained but in Him Who died for us to Whom the Eucharist points. It is of Him coming down from heaven, the Incarnate Word, of Him dying and giving life to the world, and ascending where He was before, that John 6 speaks, in no way of His Supper. Peter does not go beyond salvation's sign in baptism.

Baptism (see Matt. 28:19), for infants or adults, imparts sanctifying grace and erases original sin. The Catholic believer keeps sanctifying grace only through "spiritual battle" (following the program of good works). Confirmation (see John 14:26) is the completion of baptism, the giving of the Holy Spirit in a fuller outpouring. Children who have been baptized are confirmed at age 12. The Holy Eucharist (see Matt. 26:26‑28; John 6:35‑58) is also called Holy Communion and is the most important sacrament of the Catholic Church. During Mass, through the miracle of transubstantiation, Christ is re‑presented as an unbloody sacrifice for sins. Penance (confession or reconciliation) (see John 20:19‑23) is how a Roman Catholic is forgiven by God - through the ministry of a priest - for the sins he commits after baptism. Anointing of the Sick (see Jas. 5:14,15) was formerly called Extreme Unction. In performing this sacrament, the priest lays hands on the sick or dying believer, prays over him or her in the faith of the Church, and anoints the believer with oil blessed, if possible, by the bishop. Holy Orders (see I Tim. 3: 1; 2 Tim. 1:6; Titus 2: 15) is the sacrament through which Catholic ministers are ordained at three levels: bishops, presbyters (priests) and deacons. Only bishops can confer the Sacrament of Holy Orders." Matrimony (see Gen. 2:18, 21‑25; Eph. 5:22,33) is the sacrament in which Christ joins a Christian man and woman in a grace - giving, lifelong union. Divorce and remarriage cut the Catholic off from eucharistic communion but not from the Church.