Sacramental validity

Contents

Sacramental validity is a concept in Christianity relating to the validity of a sacrament. The major Christian denominations have various teaching on the validity of sacraments.

Teaching by Christian denomination

Western Christianity

Roman Catholicism

In the Roman Catholic Church, "For a Sacrament to be validly conferred (i.e., for the recipient to receive the inward grace it signifies), it is necessary for the Sacrament to be conferred using valid matter and form, together with the intention to do what the Church does."[1] With respect to the intention of the individual administering the sacrament, the Council of Florence declared: "In a case of necessity not only a priest or a deacon but also a lay man or woman or even a pagan or a heretic have the power to baptize, provided that they observe the form prescribed by the Church and have the intention of doing what the Church does."[1] Proper matter and form constitutes the formula used in the administration of the sacrament, as well as the action accompanying it.[2]

The Catholic Church ordinarily recognizes as valid the baptisms of Christians of the Eastern Orthodox, Old Catholic, Polish National Catholic, Evangelical-Lutheran, Continental Reformed, Anglican, Congregationalist, Presbyterian, Methodist, Baptist, Brethren, Waldensian, and United Protestant denominations.[3]

Evangelical-Lutheranism

Though Evangelical-Lutherans are not dogmatic about the number of sacraments, three Lutheran sacraments are generally recognized including baptism, confession, and the eucharist.[4][5][6][7]

In Evangelical-Lutheran theology, sacraments are "effective and valid in as much as they enacted the Word of God".[8] Proper intent with regard to the external act contributes to sacramental validity as well, for example, the presider's intent to consecrate the "very body and blood of Christ" in the celebration of the Mass.[9] This affects the recognition of sacramental validity in other Christian denominations, in view with the Evangelical Lutheran reading of Scripture as teaching the real presence of Christ in the Eucharist. As such, Evangelical-Lutherans recognize the celebration of the Eucharist in the Roman Catholic Church, Eastern Orthodox Churches and Oriental Orthodox Churches, but Evangelical-Lutherans do not recognize the sacramental validity of the Lord's Supper as it is celebrated in the Baptist Churches (who reject this Evangelical-Lutheran dogma of the corporeal presence).[10][11]

Reformed (Continental Reformed, Presbyterian, Congregationalist, and Anglican) tradition

The Belgic Confession (1561) of the Continental Reformed Churches teaches that the sacraments are visible signs and seals instituted by God to confirm His promises to believers.[12]

The Westminster Confession of the Presbyterian Churches and the Savoy Declaration of the Congregationalist Churches teaches: “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.”[13]

The Thirty-nine Articles of Religion of the Church of England, along with the Books of Homilies, form the doctrinal standard for historic Anglicanism.[14][15] These were published under the direction of Thomas Cranmer, the guiding figure of the Protestant Reformation in England, who aligned himself with the Reformed theology of John Calvin.[16][17] The Thirty-nine Articles of Religion teaches that sacramental validity does not hinge on the worthiness of the minister, but "because of Christ’s institution and promise".[18] Broadly speaking, Anglicans, along with other Reformed Christians, hold that "eucharistic validity is recognized as being dependent on the correct use of Christ's words and deeds, and not on the special powers of some ordained minister."[19] As such, God's Reign and Our Unity: The Report of the Anglican-Reformed International Commission holds that Anglicans recognize the sacramental validity of the eucharists of other Reformed Churches.[19] Certain Anglican denominations of Anglo-Catholic churchmanship additionally teach that those celebrating the sacraments must be in "the unbroken succession of Orders".[20]

Methodism

The father of Methodism, John Wesley, held that "the efficacy [of the sacraments] is derived, not from him that administers it, but from Him that ordains it".[21]

Baptists

Baptists who uphold the doctrine of successionism believe that "only a true church—that is, a Baptist church—can legitimately celebrate the ordinances of baptism and the Lord's Supper. Any celebration of these ordinances by non-Baptists is invalid."[22][23]

Baptists reject the validity of baptisms performed in Christian denominations that practice infant baptism, such as the Roman Catholic Church and the Evangelical-Lutheran Churches.[11]

Eastern Christianity

Eastern Orthodox Churches

With respect to the validity of the sacrament of marriage, the Eastern Orthodox Church requires that marriages are to be celebrated by an Eastern Orthodox priest inside an Eastern Orthodox church.[24]

The Eastern Orthodox Churches "does not speculate on grace outside of Orthodoxy" and so the validity of sacraments in other confessions is an "open question".[25]

Oriental Orthodox Churches

In the Oriental Orthodox Churches, sacramental validity is contingent on three factors:[26]

  1. An adequate substance for the Sacrament like water for Baptism, bread and wine for the Sacrament of Communion, oil for the Unction of the Sick, and so on.
  1. An ordained priest by the laying on of the apostolic hand.
  1. Invocation of the Holy Spirit by the priest, by praying certain prayers for the dwelling of the Holy Spirit and sanctification of the Sacrament.[26]

For sacraments to be valid in the Oriental Orthodox denominations, they must "administered correctly according to God's will, and the placement of the fathers guided by the Holy Spirit, and handed over by the Church and Holy Councils."[26]

The Catholic Church recognizes the sacraments of the Oriental Orthodox Churches as valid.[27]

References

  1. 1.[1.2]Plese, Matthew (8 November 2021). "Sacramental Theology: Matter, Form, and Intention Required for Validity". The Fatima Center. Retrieved 25 April 2026.
  2. 2.Collinge, William J. (15 August 2021). Historical Dictionary of Catholicism. Bloomsbury Publishing. p. 461. ISBN 978-1-5381-3018-6.... validity, there must be a proper minister with proper intention, an eligible recipient with proper intention, and proper matter and form (normally, verbal formula and physical action).
  3. 3."Churches with Valid, Doubtful and Invalid" (PDF). Roman Catholic Diocese of Davenport. Archived (PDF) from the original on 2022-10-09. Retrieved 25 March 2021.
  4. 4.Lackmann, Max (1963). The Augsburg Confession and Catholic Unity. Herder and Herder. p. 54.
  5. 5.Galler, Jayson S. (2025). "Word & Sacrament". Pilgrim Lutheran Church. Retrieved 9 May 2025....generally in the Lutheran Christian tradition we speak of three sacraments.
  6. 6.Becker, Matthew L. (25 January 2024). Fundamental Theology: A Protestant Perspective. Bloomsbury Publishing. ISBN 978-0-567-70572-3. Unitl that final revelation of the church, when it will be revealed to be what the apostles have said it is, the church proclaims the gospel and administers the sacraments (especially baptism, the Lord's Supper [also called Holy Communion or the Eucharist], and Holy Absolution [the formal proclamation of the forgiveness of sins)—all for the sake of calling people to faith, hope, and love and keeping them united with Christ and with one another in the one church of Christ. And where the gospel is proclaimed and the sacraments administered in accord with that gospel, there the church truly is. Indeed, the Holy Spirit acts through the word and the sacraments, in Luther's phrase, "to call, gather, enlighten, and sanctify the whole Christian church on earth" (the church is not a Platonic reality) and keep it united to Christ. Because of the power of the Spirit to create and preserve the church, even the gates of hell cannot prevail against it (Mt. 16.18).
  7. 7.Jensen, Gordon A. (22 December 2016). Martin Luther's Sacramental Theology. Oxford Research Encyclopedia of Religion. doi:10.1093/acrefore/9780199340378.013.359. ISBN 978-0-19-934037-8. When Luther turned his attention to the number of sacraments in his 1520 treatise "The Babylonian Captivity of the Church," he reduced them from the seven recognized by the Roman Catholic Church. ... he reduced the valid sacraments from seven to three: "baptism, penance, and the bread"
  8. 8.Mahon, Katharine (1 April 2019). Teach Us to Pray: The Lord's Prayer, Catechesis, and Ritual Reform in the Sixteenth Century. Bloomsbury Publishing. ISBN 978-1-9787-0685-9.
  9. 9.Schmid, Heinrich (1876). The Doctrinal Theology of the Evangelical Lutheran Church: Exhibited, and Verified from the Original Sources. Lutheran Publication Society. It is absolutely necessary that the intention of Christ be observed in the external act. I say in the external act, for the intention of the minister to perform the internal act is not necessary; that is performed by the church.
  10. 10.Look, Volume 15. Cowles Communications. 1951. p. 121. Lutherans do not acknowledge the sacramental validity of the Lord's Supper as it is celebrated in Baptist Churches, while Baptists do not recognize a baptism performed in a Lutheran Church.
  11. 11.[11.2]Corpis, Duane J. (3 June 2014). Crossing the Boundaries of Belief: Geographies of Religious Conversion in Southern Germany, 1648-1800. University of Virginia Press. ISBN 978-0-8139-3553-9.... sacramental validity of the Catholic baptism (which even Lutherans recognized as a legitimate rite)
  12. 12."Belgic Confession". www.crcna.org. Christian Reformed Church in North America. Retrieved 26 April 2026.
  13. 13.Matthews, Arnold Gwynne (1959). The Savoy Declaration of Faith and Order, 1658. Independent Press. p. 114.
  14. 14.Samuel, Chimela Meehoma (28 April 2020). Treasures of the Anglican Witness: A Collection of Essays. Partridge Publishing. ISBN 978-1-5437-5784-2. In addition to his emphasis on Bible reading and the introduction to the Book of Common Prayer, other media through which Cranmer sought to catechize the English people were the introduction of the First Book of Homilies and the 39 Articles of Religion. Together with the Book of Common Prayer and the Forty-Two Articles (which were later reduced to thirty-nine), the Book of Homilies stands as one of the essential texts of the Edwardian Reformation, and they all helped to define the shape of Anglicanism then, and in the subsequent centuries. More so, the Articles of Religion, whose primary shape and content were given by Archbishop Cranmer and Bishop Ridley in 1553 (and whose final official form was ratified by Convocation, the Queen, and Parliament in 1571), provided a more precise interpretation of Christian doctrine to the English people. According to John H. Rodgers, they "constitute the formal statements of the accepted, common teaching put forth by the Church of England as a result of the Reformation."
  15. 15.Goggin, Jamin; Strobel, Kyle (5 June 2013). Reading the Christian Spiritual Classics: A Guide for Evangelicals. InterVarsity Press. p. 254. ISBN 978-0-8308-3997-1. Thomas Cranmer shaped the piety and theology of the reformed Church of England through his Book of Common Prayer.
  16. 16.González, Justo L. (1987). A History of Christian Thought: From the Protestant Reformation to the twentieth century. Abingdon Press. ISBN 978-0-687-17184-2.
  17. 17.Elwell, Walter A. (May 2001). Evangelical Dictionary of Theology. Baker Academic. p. 990. ISBN 978-0-8010-2075-9.
  18. 18.Marotta, D. J. (31 August 2022). "Elegant Orthodoxy: The Thirty-nine Articles of Religion". The Gospel Coalition. Retrieved 25 April 2026.
  19. 19.[19.2]Locke, Kenneth A. (17 September 2016). The Church in Anglican Theology: A Historical, Theological and Ecumenical Exploration. Routledge. ISBN 978-1-317-03828-3.
  20. 20.Jones, Chad (4 March 2022). "Necessary Sacramental Intention". Anglican Province of America. Retrieved 25 April 2026.
  21. 21.Pedlar, James E. (1 December 2023). British Methodist Revivalism and the Eclipse of Ecclesiology. Taylor & Francis. ISBN 978-1-003-81317-0.
  22. 22.Johnson, Robert E. (13 September 2010). A Global Introduction to Baptist Churches. Cambridge University Press. p. 148. ISBN 9781139788984. One was its belief that the Baptist Church was the only true church. Because only the Baptist Church was an authentically biblical church, all other so-called churches were merely human societies. This mean that only ordinances performed by this true church were valid. All other rites were simply rituals performed by leaders of religious societies. The Lord's Supper could correctly be administered only to members of the local congregation (closed communion). Pastors of other denominations could not be true pastors because their churches were not true churches.
  23. 23.Shurden, Walter B. (1993). The Struggle for the Soul of the SBC: Moderate Responses to the Fundamentalist Movement. Mercer University Press. p. 103. ISBN 9780865544246. Also, and perhaps more important for this study, The Trail of Blood should be remembered because it was one of the principal documents to support Landmarkism. No historical or doctrinal aberration, I believe, affected Southern Baptist thinking more during the nineteenth century-and still shapes Southern Baptist ecclesiology, especially in the Southwest-than that of Landmarkism. What were the teachings of J.R. Graves, J.M. Pendleton, A.C. Dayton-a dentist converted from Presbyterianism to Baptist Landmarkism-and J.M. Carroll? Briefly, proponents of Landmarkism insisted (1) There is no such entity as the "invisible church" or the "Church Universal." There are only local churches. (2) Only Baptist churches bear the marks of the true New Testament church. (3) Only Baptist churches can trace their lineage in uninterrupted fashion back to the New Testament, and only Baptist churches therefore are true churches. (4) If you want to see the Kingdom of God at work, look at Baptist churches for they are the only visible signs of the Kingdom of God. In fact Landmarkism insisted, Baptist churches and the Kingdom of God are really two sides of the same coin. (5) All other so-called churches are counterfeit, imitations, or "human societies" as the Landmarkers called them, and Baptists should have no dealings whatsoever with them. (6) Finally, only a true church—that is, a Baptist church—can legitimately celebrate the ordinances of baptism and the Lord's Supper. Any celebration of these ordinances by non-Baptists is invalid.
  24. 24."Sacramental Guidelines". Assumption Church Greek Orthodox Church. Retrieved 25 April 2026.
  25. 25."Orthodox View of Catholic Sacraments". From East to West. 2026. Retrieved 25 April 2026.
  26. 26.[26.2][26.3]Mettaous, H.G. Anba. "Sacramental Rites in the Coptic Orthodox Church by H.G. Bishop Mettaous". Jersey City, New Jersey: St. Mark's Coptic Orthodox Church. Retrieved 25 April 2026.
  27. 27.Boersma, Hans; Levering, Matthew (6 August 2015). The Oxford Handbook of Sacramental Theology. Oxford University Press. ISBN 978-0-19-163419-2. The Eastern and Oriental Orthodox churches occupy a "special position" by virtue of their love for the liturgy and the sacramental validity of their ministries.