Introduction
The sacraments are at the heart of Christian life. They are powerful signs of God’s grace instituted by Christ and entrusted to the Church. Through them, divine life is dispensed to us. They are efficacious signs that confers the grace they signify (cf. Catechism of the Catholic Church 1131). Sacraments are not mere symbols but encounters with Jesus Christ who acts through them. This is well understood from St. Paul’s teaching, “He saved us… through the bath of rebirth and renewal by the Holy Spirit” (Titus 3:5), which is referring to Baptism. However, the question is “If the sacraments have inherent power to give grace, does the recipient have a role or responsibility towards receiving this grace?
This article explores how important the recipients need to cooperate with God in the sacraments, drawing from Scripture and Church teachings. There is the scenario of a group of catechumens prepared for the sacrament of confirmation, but two of them had issues – Deborah, is preoccupied with the desire to please her parents by attending the preparatory classes and is not so disposed or fully committed. There is John who shows interest in the catechism classes, but is in an inordinate relationship.
Joy and Henry and a few others are disappointed because the celebration will be presided over by the Episcopal vicar and not the Archbishop, they feel that having the Archbishop will make more authentic. And the catechist feels that their lack of faith might affect the efficacy of the sacrament. Could all of these be affecting the efficacy or make no difference since the Church teaches that the sacraments have inherent power to communicate grace or, that they work ex opere operato (CCC 1128)
Ex Opere Operato and Ex Opere Operantis
The Latin words ex opere operato and ex opere operantis refer to two different ways grace is understood to be received or effected, especially in relation to the sacraments. Ex opere operato literally means “the sacrament is effective because of the divine action, the power of Christ, and the Church’s participation, not because of the personal merits of the minister or recipient” This term explains that the effectiveness of a sacrament does not depend on the holiness of the recipient or the minister, but rather on the power of Jesus Christ.
The sacrament gives grace because it is the tool or instrument through which God works; the sacrament’s power comes from Christ, and not from the personal virtue of either the minister or the recipient. Catechism of the Catholic Church affirms this- “…that the sacraments act ex opere operato (literally: ‘by the very fact of the action’s being performed’), i.e., by virtue of the saving work of Christ, accomplished once and for all.” Ex opere operantis on the other hand means “from the work of the worker,” that is the disposition or cooperation of the recipient or the administrator of the sacrament.
This implies that the grace is more fruitful when the individuals are properly disposed and actively participate in faith. We could also explain it further that the fruitfulness of the sacrament depends on the recipient’s faith and openness to grace. For example, between the one who goes to the sacrament of confession and truly repentant, and another who goes out of routine, with no real sorrow and the desire to change, both will receive the sacrament, but the first will bear real spiritual fruit, because his heart was open to grace- ex opere operantis; “Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them.” (CCC 1128). Put simply, it refers to the subjective disposition of the recipient and the minister, and how their faith, intentions, and cooperation with God’s grace influence the fruitfulness of the sacrament. God, in His infinite love, initiates salvation. A
s St. Paul writes, “While we were still sinners, Christ died for us” (Romans 5:8). The Second Vatican Council also explains- “The human person enters into salvation history by freely responding to God’s invitation” (Gaudium et Spes, 17). The Church is emphasizing the idea of synergy- God acts first offering grace, and humans respond in freedom. Thus, the sacraments are not magical rites but invites the faithful into a living relationship with God, and their cooperation is a necessary condition for this grace to bear its full fruit in the life of the faithful.
Brief historical study
The Church developed the idea of ex opere operato during a dispute with the Donatists in the fourth century where some North African heretics claimed that priests and bishops who had apostatized during the persecution of Diocletian were unable to validly administer the sacraments. This was refuted under Pope Miltiades. The Donatists position was condemned as a heretical teaching since neither the moral state of the minister nor his lack of orthodoxy in matters of faith can be an obstacle or hinder the effect of a sacrament.
Later, during the Reformation, the other term ex opere operato was used for the recipient also. The Council of Trent, responded to the claim of the reformers- (which states that the sacraments were an opportunity to profess faith in Christ and this faith brings about the justification and sanctification of the recipient), that while faith is needed for justification and sanctification, the sacraments themselves have the power, as instruments in God’s hand to infuse grace into the recipient. It is thus clear, that a “sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the power of God (CCC 1128).
Significance of cooperating with the Grace of God
The above makes it clear that the sacraments have inherent power to bestow grace by the very fact of the action being performed, meaning the efficacy comes from Christ Himself, “The sacraments are perceptible signs (words and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they make present efficaciously the grace that they signify.” (CCC 1084) hence, the sacraments always offer sanctifying grace that heals the souls and makes us holy.
It is also noteworthy to realise that although the grace of the sacraments is always offered, it requires the free cooperation of the recipient to be fruitful; “Work out your salvation with fear and trembling; for God is at work in you, both to will and to work for His good pleasure.” (Phill. 2:12-13) “God’s free initiatives demand man’s free response… God brings to completion in us what He has begun, since He who completes His work by cooperating with our will began by working so that we might will it.” (CCC 2002) This implies that, a recipient must be spiritually disposed to receive the grace of the sacrament even though the sacrament itself remains the single efficient cause of the grace imparted. Each sacrament requires certain interior dispositions:
• Baptism: Faith and Conversion- the recipients (adults) come with faith and the desire to be saved (cf. Mk. 16:16, Acts 2:38)
• Holy Eucharist: Worthy ReceptionBe in a state of grace (1Cor. 11:27-29, CCC 1385-1387)
• Confirmation: properly disposed and well catechised (Acts 8:14-17, CCC 1319)
• Reconciliation: Conversion and Amendment- confessing sins with true contrition and a firm purpose of amendment (cf. CCC 1451–1454, 1 John 1:9).
• Holy Orders and Matrimony: Freedom and consent- require freely given consent and willing to accept all responsibilities attached to the vocation (CCC 1625, 1578)
Hence, the sacraments are channels of divine grace, but their transformative effect is fully realised when the faithful responds to that grace through a life of love and faithful obedience (Gal. 5:6). This dynamic response lies at the heart of sacramental theology- though we are saved by grace through faith (Eph. 2:8- 10), this faith must be living, active, and cooperative.
Conclusion
The Sacraments are Gods divine instruments and not just some ceremonial rituals celebrated in the Church. They are powerful means of encounter with Christ Himself. Grace flows freely because it is God Himself acting through them. But here’s a true fact- grace isn’t magic. It does not force its way into our hearts, it’s a gift that must be received, accepted, and responded to. We must approach these sacraments with faith, true repentance, and an open heart to the will of God. The more we cooperate with His grace, the more it shapes us into who we are truly created to be. God always does His part, will we on our part always say YES to all he offers us in the Sacraments?
• Rev. Sr. Judith Madueke, Director of Religious Education, Catholic Archdiocese of Lagos.
