Ex opere operato is a Latin phrase meaning "from the work worked" that, in reference to sacraments, signifies that they derive their efficacy not from the minister (which would mean that they derive it ex opere operantis, meaning "from the work of the worker") or from the recipient, but from the sacrament considered independently of the merits of the minister or the recipient. According to the ex opere operato interpretation of the sacraments, any positive effect comes not from any human worthiness or faith, but from the sacrament as an instrument of God.[1]
"Affirming the ex opere operato efficacy means being sure of God's sovereign and gratuitous intervention in the sacraments."[2] For example, in confirmation the Holy Spirit is bestowed not through the attitude of the bishop nor of the person being confirmed, but freely by God through the instrumentality of the sacrament. However, in order to receive sacraments fruitfully, it is believed necessary for the recipient to have faith.[3]
Antiquity
editIn Antiquity, the idea led to a schism among the Donatist Christians.[4] The Donatists held that "one of the three bishops who had consecrated Caecilian was a traditor", and therefore Caecilian's consecration was invalid.[4] Furthermore, they held "that the validity of such an act depended on the worthiness of the bishop performing it" and Caecilian and his followers "responded that the validity of the sacraments and of other such acts cannot be made to depend on the worthiness of the one administering them, for in that case all Christians would be in constant doubt regarding the validity of their own baptism or of the Communion of which they had partaken."[4]
In the Roman Catholic Church
editAccording to the teaching of the Roman Catholic Church, to receive the fruits of the sacraments requires that a person be properly disposed. This means the efficacy of grace via the sacraments is not automatic. There must be, at least in the case of an adult, an openness to use the sufficient grace which is available in a sacrament. When the recipient is properly disposed, "the sacraments are instrumental causes of grace."[5]
Biblical basis of the sacraments
editThe sacraments work ex opere operato[6] as manifestations of Jesus' actions and words during his life.[7] Baptism and Confirmation are the manifestation of Jesus' baptism by John the Baptist and anointing by the Holy Spirit, Holy Orders is the manifestation of Jesus' calling of the twelve Apostles, Matrimony is the manifestation of the Wedding at Cana, Anointing of the Sick is the manifestation of Jesus' miracles, Confession is the manifestation of Jesus' forgiveness of sins, and the Eucharist is the manifestation of the Last Supper and Paschal Mystery.[8]
Sacramentals
editThe teaching of the Roman Catholic Church regarding sacramentals is their efficacy comes ex opere operantis Ecclesiae (i.e., from what the doer, the Church, does), not ex opere operato (from what is done):[9] i.e., as the Second Vatican Council said, “they signify effects, particularly of a spiritual kind, which are obtained through the Church's intercession”.[10] They “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”.[11] Sacramentals dispose the soul to receive grace[12] and may remit venial sins when used prayerfully.[13]
In Anglicanism and Presbyterianism
editIn Anglicanism, a certain version of ex opere operato is held, in which the impiety of the minister does not invalidate the sacrament, but faith and repentance is required by the receiver. Article XXVI of the Thirty-Nine Articles (Of the unworthiness of ministers which hinders not the effect of the Sacrament) states that the ministration of the Word (scripture) and sacraments is not done in the name of the priest or minister and that the efficacy of Christ's sacraments is not taken away by the wickedness of the clergy in them who by faith worthily and rightly receive the sacraments. This is because sacraments have their efficacy due to Christ’s promise to his church.
Likewise, the Westminster Confession, states in Chapter 27, Art. 3: “The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.”
See also
edit
References
edit- ^ "Definition of EX OPERE OPERATO". www.merriam-webster.com. Retrieved 2022-09-04.
- ^ Scampini, Jorge A. (688). "The Sacraments in Ecumenical Dialogue". In Boersma, Hans; Levering, Matthew (eds.). The Oxford Handbook of Sacramental Theology. Oxford University Press. p. 688. doi:10.1093/oxfordhb/9780199659067.013.41.
- ^ Fahey, Michael A. (2009). "Sacraments". In Tanner, Kathryn; Webster, John; Torrance, Iain (eds.). The Oxford Handbook of Systematic Theology. Retrieved 10 December 2015.
- ^ a b c Gonzalez, Justo L. (10 August 2010). The Story of Christianity: Volume 1: The Early Church to the Dawn of the Reformation. HarperCollins. p. 175. ISBN 9780061855887.
According to the Donatists, one of the three bishops who had consecrated Caecilian was a traditor--that is, had delivered scriptures to the authorities--and therefore the consecration itself was not valid. Caecilian and his party responded by claiming, first, that the bishop was not a traditor and, second, that even had he been one, his action in consecrating Caecilian would still have been valid. Thus, besides the factual question of whether or not this particular bishop--and others in communion with Caecilian--had yielded, there was the additional issue of whether an ordination or consecration performed by an unworthy bishop was valid. The Donatists declared that the validity of such an act depended on the worthiness of the bishop performing it. Augustine and his followers responded that the validity of the sacraments and of other such acts cannot be made to depend on the worthiness of the one administering them, for in that case all Christians would be in constant doubt regarding the validity of their own baptism or of the communion of which they had partaken.
- ^ "Dictionary : EX OPERE OPERATO". Catholic Culture. Retrieved 2016-01-31.
- ^ "Catechism of the Catholic Church - The paschal mystery in the Church's sacraments". www.vatican.va.
- ^ "Catechism of the Catholic Church - The paschal mystery in the Church's sacraments". www.vatican.va.
- ^ Catechism of the Catholic Church 1114-1116
- ^ Chupungco, Anscar J. (1992). Liturgical Inculturation: Sacramentals, Religiosity, and Catechesis. Liturgical Press. pp. 59–60. ISBN 978-0-8146-6120-8.
- ^ "Sacrosanctum concilium". www.vatican.va. Retrieved 2020-03-03.
- ^ "CCC, 1670". Vatican.va.
- ^ Catechism of the Catholic Church 1667, 1670, 1677.
- ^ "Sisters of Carmel: Information on Sacramentals". www.sistersofcarmel.com. Retrieved 2016-01-22.
Further reading
edit- Weltin, E. G. (1960-07-01). "The Concept of Ex-Opere-Operato : Efficacy in the Fathers as an Evidence of Magic in Early Christianity". Greek, Roman, and Byzantine Studies. 3 (2/3): 74–100. ISSN 2159-3159.