What is the Biblical evidence for the 7 sacraments?

[St. Paul]

Well, I'm only interested in 5. No need to show evidence for the eucharist or baptism.

 

[blujon]

COULD IT BE: 1Thes 5:17 Pray without ceasing.

 

[ViaCrucis]

1. Confession and Absolution
2. The ordination of pastors (bishops and presbyters)
3. Anointing the sick with oil
4. Marriage
5. Confirmation/Chrismation

While as a Lutheran we don't call these things "Sacraments", restricting that to Holy Baptism and the Lord's Supper (though, Confession/Absolution is often seen as a third Sacrament, or being a near-Sacrament, it's sort of fuzzy territory in the history of Lutheranism); I think it's safe to say that all the above are certainly things found in Scripture.

Scripture clearly says that we are to confess our sins, and Christ very explicitly said to His apostles that they have the authority to pronounce forgiveness of sins, this being the "office of the keys".

Scripture clearly speaks of the apostles ordaining people as pastors--bishops and presbyters--to maintain and safeguard the apostolic preaching and teaching for the good of the Church.

Scripture clearly teaches that the presbyters are to pray for the sick, anointing them with oil (unction).

Scripture clearly speaks of the value and sanctity of marriage.

Scripture also speaks of the laying on of hands that is part of/follows Baptism. Of course this Confirmation/Chrismation thing gets muddled in the history of the Western Church, where in antiquity and in the East to this day Chrismation follows immediately after Baptism, in the West this was prolonged such that it did not come until many were on their way to adulthood even after having been baptized as children.

In Lutheranism (and I'm guessing many other western liturgical traditions) anointing with oil, the sealing of the Holy Spirit, is simply part of the Baptismal rite, after one is baptized they are anointed--chrismed--with oil. As such Chrismation is subsumed into the Sacrament of Baptism, and is not therefore a Sacrament in its own right. Confirmation is retained as something else, not as a Sacrament, but a "churchly rite", a time for the baptized to affirm, publicly, their faith in Christ and stand in solidarity with the Church catholic in affirming that one, universal faith. This isn't commanded in Scripture, and remains what we'd call adiaphora, it isn't commanded, but it isn't forbidden either, and thus if it's helpful and isn't broken, there's no reason to do away with it. Though we don't see it as having any sacramental character, as the sacramental character of Chrismation is subsumed into Baptism, as noted already.

So ultimately, then, the question shouldn't be "Are these things found in Scripture?" Because they clearly are there. The question is, "Are these things Sacraments?" and to answer that requires that we define what a Sacrament is.

The Lutheran definition of a Sacrament is rooted in St. Augustine's definition, "an outward and visible sign of an inward and invisible grace." And elswhere, Sacraments are "Visible Word". That is to say Sacraments are God's Word attached to "signs", that is a material element (such as the water in Baptism, and the bread and wine of the Supper). We further say that a Sacrament must be something instituted directly by Jesus Christ, and is available and for all, for the whole Church. Which is why Marriage, Unction, and Holy Orders are not Sacraments.

Marriage: Christ didn't institute it, and not everyone will be married.
Unction: Christ didn't institute it, and only the sick and dying receive it.
Holy Orders: While Christ did call His apostles and ordain them for their apostolic task, not everyone becomes a pastor, but the pastoral office is for those called, ordained, to that specific vocation within the Church. It's one vocation among many.

Then we can also talk about Confirmation. Christ didn't institute it, and as it is in Western Christendom not really anything commanded in Scripture to begin with; but understood in its ancient and original sense--Chrismation--it is, again, subsumed into the Baptismal rite. It's an organic part of Baptism.

Which then leaves us with Confession and Absolution. Christ most certainly did institute it, when in John ch. 20 our Lord breathes on the apostles saying, "Receive the Holy Spirit" and gives them the authority to pronounce the forgiveness of sins, and also in Matthew when Christ asks "Who do men say that I am?" and the Lord calls Peter and his confession "the Rock" and giving Peter--and all the apostles, the whole Church--the keys to bind and loosen.

The reason why it would not be a Sacrament is because there is no material sign or element to be attached to the Word. But some have argued that the spoken-ness of the Word here can itself be said to be the material sign. The Word is spoken, preached, and thus Confession/Absolution is also a Sacrament. But, this is, again, fuzzy territory.

Thus for Lutherans, at least four of the traditional western Sacraments simply don't meet the criteria for being named Sacraments. Though these things are definitely in Scripture. Two are most certainly Sacraments. And one exists in a fuzzy, rather nebulous place of possibly, or probably being a Sacrament but maybe not.

-CryptoLutheran

 

[Athanasias]

Well, I'm only interested in 5. No need to show evidence for the eucharist or baptism.

Here is a biblical list and explanation from the Catholic view.
Sacraments in Scripture

 

[Shane R]

ViaCrucis, historical Lutheranism looked a bit different from the modern Lutheran Church. Melancthon and the branch of the church which came to be called 'Philippists' affirmed more than the two sacraments which have come to characterize sacramental Protestantism. I am aware Melancthon came to be a pitiable and ill-reputed figure in the Lutheran movement and many of his views were rebuffed by Chemnitz and his generation. Still, the history bears out that in early Lutheranism the view of sacraments was quite malleable.

If one thinks of a sacrament as God's grace and word united with a visible sign, there can be many sacraments.

 

[Sayre]

1. Confession and Absolution
2. The ordination of pastors (bishops and presbyters)
3. Anointing the sick with oil
4. Marriage
5. Confirmation/Chrismation

While as a Lutheran we don't call these things "Sacraments", restricting that to Holy Baptism and the Lord's Supper (though, Confession/Absolution is often seen as a third Sacrament, or being a near-Sacrament, it's sort of fuzzy territory in the history of Lutheranism); I think it's safe to say that all the above are certainly things found in Scripture.

Scripture clearly says that we are to confess our sins, and Christ very explicitly said to His apostles that they have the authority to pronounce forgiveness of sins, this being the "office of the keys".

Scripture clearly speaks of the apostles ordaining people as pastors--bishops and presbyters--to maintain and safeguard the apostolic preaching and teaching for the good of the Church.

Scripture clearly teaches that the presbyters are to pray for the sick, anointing them with oil (unction).

Scripture clearly speaks of the value and sanctity of marriage.

Scripture also speaks of the laying on of hands that is part of/follows Baptism. Of course this Confirmation/Chrismation thing gets muddled in the history of the Western Church, where in antiquity and in the East to this day Chrismation follows immediately after Baptism, in the West this was prolonged such that it did not come until many were on their way to adulthood even after having been baptized as children.

In Lutheranism (and I'm guessing many other western liturgical traditions) anointing with oil, the sealing of the Holy Spirit, is simply part of the Baptismal rite, after one is baptized they are anointed--chrismed--with oil. As such Chrismation is subsumed into the Sacrament of Baptism, and is not therefore a Sacrament in its own right. Confirmation is retained as something else, not as a Sacrament, but a "churchly rite", a time for the baptized to affirm, publicly, their faith in Christ and stand in solidarity with the Church catholic in affirming that one, universal faith. This isn't commanded in Scripture, and remains what we'd call adiaphora, it isn't commanded, but it isn't forbidden either, and thus if it's helpful and isn't broken, there's no reason to do away with it. Though we don't see it as having any sacramental character, as the sacramental character of Chrismation is subsumed into Baptism, as noted already.

So ultimately, then, the question shouldn't be "Are these things found in Scripture?" Because they clearly are there. The question is, "Are these things Sacraments?" and to answer that requires that we define what a Sacrament is.

The Lutheran definition of a Sacrament is rooted in St. Augustine's definition, "an outward and visible sign of an inward and invisible grace." And elswhere, Sacraments are "Visible Word". That is to say Sacraments are God's Word attached to "signs", that is a material element (such as the water in Baptism, and the bread and wine of the Supper). We further say that a Sacrament must be something instituted directly by Jesus Christ, and is available and for all, for the whole Church. Which is why Marriage, Unction, and Holy Orders are not Sacraments.

Marriage: Christ didn't institute it, and not everyone will be married.
Unction: Christ didn't institute it, and only the sick and dying receive it.
Holy Orders: While Christ did call His apostles and ordain them for their apostolic task, not everyone becomes a pastor, but the pastoral office is for those called, ordained, to that specific vocation within the Church. It's one vocation among many.

Then we can also talk about Confirmation. Christ didn't institute it, and as it is in Western Christendom not really anything commanded in Scripture to begin with; but understood in its ancient and original sense--Chrismation--it is, again, subsumed into the Baptismal rite. It's an organic part of Baptism.

Which then leaves us with Confession and Absolution. Christ most certainly did institute it, when in John ch. 20 our Lord breathes on the apostles saying, "Receive the Holy Spirit" and gives them the authority to pronounce the forgiveness of sins, and also in Matthew when Christ asks "Who do men say that I am?" and the Lord calls Peter and his confession "the Rock" and giving Peter--and all the apostles, the whole Church--the keys to bind and loosen.

The reason why it would not be a Sacrament is because there is no material sign or element to be attached to the Word. But some have argued that the spoken-ness of the Word here can itself be said to be the material sign. The Word is spoken, preached, and thus Confession/Absolution is also a Sacrament. But, this is, again, fuzzy territory.

Thus for Lutherans, at least four of the traditional western Sacraments simply don't meet the criteria for being named Sacraments. Though these things are definitely in Scripture. Two are most certainly Sacraments. And one exists in a fuzzy, rather nebulous place of possibly, or probably being a Sacrament but maybe not.

-CryptoLutheran

Gah, you always make so much sense and yet confuse me at the same time! I'm still not sure how you are catholic and yet protestant but lutheran.

Anyway - I enjoyed the post and I think you are spot on.

 

[Albion]

So ultimately, then, the question shouldn't be "Are these things found in Scripture?" Because they clearly are there. The question is, "Are these things Sacraments?" and to answer that requires that we define what a Sacrament is.

The Lutheran definition of a Sacrament is rooted in St. Augustine's definition, "an outward and visible sign of an inward and invisible grace." And elswhere, Sacraments are "Visible Word". That is to say Sacraments are God's Word attached to "signs", that is a material element (such as the water in Baptism, and the bread and wine of the Supper). We further say that a Sacrament must be something instituted directly by Jesus Christ, and is available and for all, for the whole Church. Which is why Marriage, Unction, and Holy Orders are not Sacraments.

Agreed.

It's usually also said--at least in Catholic circles--that a sacrament forgives sin. If so, that point immediately eliminates 4 of the other ordinances.

 

[barryatlake]

Baptism. Scripture shows that John's baptism was a symbol of repentance, but not a sacrament. It did not confer grace. In the Acts it is clear that those who received Christian baptism also received the Holy Spirit, had their sins forgiven and became members of Christ, and thus of the Church. It is the foundational sacrament, the only one Philip thought necessary to confer on the Ethiopian eunuch. Matthew 3:16; Matthew 28:19; Mark 1:8; Mark 16:16; John 3:5; Acts 1:4-5; Acts 2:38; Acts 8:16; Acts 8:36-38; Acts 11:16; Acts 16:15; Acts 16:33; Acts 18:8; Acts 19:3-6; Acts 22:16; Romans 6:3-4; 1 Cor. 12:13; Eph. 5:25-26; Col. 2:12; 1 Peter 3:20-21, and many others.
Confirmation. Completes Baptism by a new outpouring of the Holy Spirit and enables the Christian for mission. This was seen at Pentecost with respect to the apostles. In the early Church it was often accompanied by charismatic signs, though these are not intrinsic to the sacrament. Conferred by the laying on of hands. In Acts 19:3-6, especially, it is clear that John's baptism, Christian baptism and Confirmation are all distinct realities. Also, in Hebrews 6:2 baptizing and laying on of hands are distinguished. Isaiah 44:3; Ezekiel 39:29; Joel 2:28; John 14:16; Acts 2:4; Acts 8:14-17; Acts 19:3-6; Hebrews 6:2.
Eucharist. The Eucharist is visibly bread and wine but is in reality the Body and Blood of Christ. No mere symbols can effect eternal life. And abuse of no mere symbol can be worthy of damnation. In the early centuries the name of the Mass was the breaking of the bread. Yet, when word got out of what the Eucharist really was the Romans accused Christians of sacrificing babies and cannibalism, because they heard they ate human flesh. Matthew 26:26-29; Luke 24:35; Acts 2:42; 1 Cor. 11:24-27;
Penance. Christ gave authority, the keys, to the apostles to forgive sin, to decide between absolving or retaining guilt. This requires "confession" of sins for this judgment not to be arbitrary, hence the popular name of the sacrament. This authority was passed on to bishops, and from them to priests, with ordination. Matthew 16:19; John 20:21-23; Rev. 1:18.
Anointing of the Sick. Anointing prepares the person for death, and only incidentally may produce physical healing. The salvation and resurrection spoken of in James are in the first place spiritual. James 5:14-15.
Holy Orders. The threefold division of sacred ministers (bishops, priests and deacons) prefigured in the Old Law (high priest, priests, Levites) is clearly revealed in Scripture. Yet, most so-called "bible-believing" Protestant churches do not have them. Acts 6:3-6; Acts 13:2-3; 1 Tim. 3:1; 1 Tim. 3:8-9; 1 Tim. 4:14; 1 Tim. 4:16; 1 Tim. 5:17-19; 1 Tim. 5:22.
Matrimony. Marriage is, as St. Paul states, a mystery (mysterion). The Latin word used to translate mysterion is "sacramentum". The sacraments are mysteries (as Eastern Christians still call them), for one thing is visible and something else is known by faith. By faith, matrimony is a sign of Christ and the Church, as well as a special calling. Mt. 19:10-11; Eph. 5:31-32.
Answered by Colin B. Donovan, STL