Notre Dame de Rouen. The façade of the Gothic Church in France. Photographer: Hippo1947. Licence: SHUTTERSTOCK.

18 May, 2026

Sacraments ? Sacramentals ? What Is The Difference ?



The Seven Sacraments Altarpiece.
Artist: Rogier van der Weyden (1399 — 1464).
Date: 1445.
Collection:
Source/Photographer: Web Gallery of Art.
(Wikimedia Commons)



Text is from Wikipedia - the free encyclopædia, unless stated otherwise.

A Sacrament is a Christian Rite which is recognised as being particularly important and significant.[1]

There are various views on the existence, number and meaning of such Rites. Many Christians consider the Sacraments to be a visible symbol of the reality of God, as well as a channel for God’s Grace.

Many denominations, including The Catholic Church, Lutheran, Presbyterian, Anglican, Methodist, and Reformed, hold to the definition of Sacrament formulated by Augustine of Hippo: “An Outward Sign of an Inward Grace, that has been instituted by Jesus Christ.[2][3][4][5]


Council of Trent in Santa Maria Maggiore Church, 
Trent, Italy.
The Council of Trent defined the Seven Sacraments.
Date: Late-17th-Century.
Source/Photographer:
Heiligenlexikon; transfered from de Wikipedia.
Permission: PD art
Author: Unknown.
(Wikimedia Commons)



The following Red Text is taken from
Google AI Overview, which states that:
“AI responses may include mistakes”.

The IHS symbol in Religion is a Christogram, representing Jesus Christ. It’s an abbreviation of the Greek name of Jesus (ΙΗΣΟΥΣ, Iēsous), transliterated as IHS. 

While originally signifying “Iēsous”, it has been interpreted in various ways, including “Iesus Hominum Salvator” (“Jesus, Saviour of Mankind”) and “In Hoc Signo” (“By this sign”).



Sacraments are Sacred Rituals instituted by 
Jesus Christ that confer Grace and are essential 
for a Christian’s relationship with God. 

Sacramentals, on the other hand, are objects or actions 
used by The Church to promote devotion and 
spiritual growth, but do not confer Grace, directly.


The Council of Trent, the 19th-Ecumenical Council of
The Catholic Church, was held in three sessions 
from 1545 to 1563 in Trent, Italy. 

It was convened by Pope Paul III in response to the 
Protestant Reformation and aimed to address both internal abuses within The Church and clarify Catholic doctrine 
in contrast to Protestant beliefs. 

It is considered a pivotal event in the Counter-Reformation, shaping the Catholic Church’s response to the 
Reformation and solidifying its identity.


Key Features and Outcomes:

Doctrinal Clarification:

The Council clarified and defined Catholic doctrines, 
such as the role of Faith and good works in salvation, 
the Eucharist, and the Seven Sacraments, in response 
to Protestant challenges.

Reformation of the Church:

The Council addressed issues of corruption within the 
Clergy, including issues like absenteeism and pluralism, 
and sought to improve pastoral care and education.

The Latin Vulgate:

The Council declared the Latin Vulgate 
as the official Bible for The Church.



Anathema and Excommunication:

The Council issued anathemas, condemning 
Protestant doctrines, and specified heretical beliefs 
that would lead to excommunication.

Establishment of the Roman Catechism:

The Council commissioned the first Church-wide 
Roman Catholic Catechism to aid in teaching of doctrine.


Emphasis on Tradition:

The Council emphasised the importance of both Sacred Scripture and Sacred Tradition as Sources of Revelation.

Impact on the Counter-Reformation:

The Council of Trent is seen as a key component of the 
Counter-Reformation, a period of Catholic renewal and 
reform that sought to counter the Protestant Reformation.



Sacraments signify God’s Grace in a way that is outwardly observable to the participant.[5]

The Catholic Church, Hussite Church and the Old Catholic Church recognise Seven Sacraments:

Baptism;

Penance (Reconciliation or Confession);

Eucharist (or Holy Communion);

Confirmation;

Marriage (Matrimony);

Holy Orders;

Anointing of the Sick (Extreme Unction).[6][7]

The Eastern Churches, such as the Eastern Orthodox Church and Oriental Orthodox Church, as well as the Eastern Catholic Churches, recognise these as the Seven Major Sacraments.



A Sacramental is a Sacred Sign, a Ritual Act, or a Ceremony, which, in a certain imitation of the Sacraments, has a Spiritual effect and is obtained through the intercession of The Church.[1]

Sacramentals surround the Sacraments like a wreath and extend them into the everyday life of Christians.

Sacramentals are recognised by The Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Church of the East, the Lutheran Churches, the Old Catholic Church, the Anglican Churches, and Independent Catholic Churches.

In the Bible, Prayer Cloths and Holy Oil are mentioned in reference to Praying for healing.[2][3]



Holy Water is a Sacramental that the Faithful use to recall their Baptism; other common Sacramentals include Blessed Candles (given to the Faithful on Candlemas), Blessed Palms (Blessed at the beginning of the Procession on Palm Sunday), Blessed Ashes (bestowed on Ash Wednesday), a Cross Necklace (often taken to be Blessed by a Pastor/Priest before daily use), a Head-Covering/Mantilla (worn by women, especially during Prayer and Worship), Blessed Salt, and Holy Cards, as well as Christian Art, especially a Crucifix.[4][5]

Apart from those worn daily, such as a Cross Necklace or Devotional Scapular, Sacramentals such as a Family Bible, are often kept on Home Altars in Christian households.[6][7]

Ichthys emblems are Sacramentals applied to vehicles to signify that the owner is a Christian and to offer protection while driving.[8][9]

When Blessed in a Betrothal Ceremony, Engagement Rings become a Sacramental.[10]

“In Paradisum”. “May The Angels Lead You Into Paradise”. The Antiphon From A Requiem Mass.



Saint Benedict Ornate Wall Crucifix.
Image: AMAZON

In paradisum deducant te angeli: in tuo adventu suscipiant te martyres, et perducant te in civitatem sanctam Ierusalem.

Chorus angelorum te suscipiat, et cum Lazaro, 
quondam paupere, aeternam habeas requiem. 

May The Angels lead you into Paradise:
May The Martyrs receive you at your coming,
And lead you into The Holy City, Jerusalem.

May The Choir of Angels receive you,
and, with Lazarus, who once was poor,
May you have Everlasting Rest.


“In Paradisum”. 
By: Gabriel Fauré.
Available on YouTube


Traditional Latin Requiem Mass.
Illustration: LMS CHAIRMAN

The following Text is from Wikipedia - the free encyclopædia.

“In Paradisum“ (English: “Into Paradise”) is an Antiphon 
from the Traditional Latin Liturgy of The Western Church’s Requiem Mass.

It is sung by the Choir as the body is being taken out of the Church. The Text of “In Paradisum”, with or without the Gregorian Melody, is sometimes included in musical settings of the Requiem Mass, such as those by Gabriel Fauré and Maurice Duruflé.


English: The Antiphon “In Paradisum”.
Deutsch: Antiphon zur Begräbnisfeier In paradisum deducant te angeli - Zum Paradies mögen Engel dich geleiten.
Date: Mediæval.
Sources:
Author: Unknown.
(Wikimedia Commons)

A Wonderful Consolation
At The Death Of A Loved One.

Saint Venantius. Martyr.



English: Saint Venantius is hung upside-down over a fire, 
and then thrown to the lions. Wall mural from Saint 
Venantius Church, Horgenzell, Germany.
Deutsch: Filialkirche St. Venantius, Pfärrenbach, 
Gemeinde Horgenzell. Wandgemälde im Kirchenschiff: Venantiuslegende.
Date: 18 April 2006.
Source: Own work.
Author: Andreas Praefcke
(Wikimedia Commons)


Text from “The Liturgical Year”.
   By: Abbot Guéranger, O.S.B.
      Volume 8.
      Paschal Time.
      Book II.

The Martyr of today carries us back to the persecutions under the Roman Emperors. It was at Camerino, Italy, that Venantius bore his testimony to The True Faith; and the devotion wherewith he is honoured by the people of those parts has caused his Feast to be kept throughout The Church.

Let us, therefore, joyfully welcome this new champion, who fought so bravely for our Emmanuel.

Let us congratulate him upon his having the privilege of suffering Martyrdom during the Paschal season, all radiant as it is with the grand victory won by life over death.

The account given by the Liturgy of Saint Venantius is a tissue of Miracles. The omnipotence of God seemed, on this and many other like occasions, to resist the cruelty of the executioners in order to glorify the Martyr.

It served also as a means of converting the bystanders, who, on witnessing these almost lavish Miracles, were frequently heard to exclaim, that they, too, wished to be Christians, and embrace a Religion which was not only honoured by the superhuman patience of its Martyrs, but was so visibly protected and favoured by Heaven.

Exeter Cathedral (Cathedral Church Of Saint Peter). The Longest Uninterrupted Mediæval Vaulted Ceiling In The World. (Part Five).



Photo: 10 January 2017.
Source: Own work.
Author: DeFacto
(Wikimedia Commons)


Text from Wikipedia - the free encyclopædia,
unless stated otherwise.

Since the above list was compiled in 1921, research among musicologists has revised how some of the instruments are called in modern times. Using revised names, the list should now read from left to right gittern, bagpipe, shawm, vielle, harp, jew's harp, trumpet, organ, citole, recorder, tambourine, cymbals.[1

The Exeter Cathedral Astronomical Clock is one of the group of famous 14th- to 16th-Century Astronomical Clocks to be found in the West of England. Others are at Wells, Ottery St Mary, and Wimborne Minster.

The main, lower, dial is the oldest part of the Clock, dating from 1484.[5] The Fleur-de-Lys-tipped hand indicates the hour (and the position of the Sun in the sky) on a 24-hour analogue dial.



The 12th-Century South Tower, Exeter Cathedral, where the twelve Bells hang. Note the 14th-Century Crocketed Buttresses against the South Wall of the Nave.
Photo: 19 December 2006.
Source: From geograph.org.uk
Author: Derek Harper
(Wikimedia Commons)

The numbering consists of two sets of Roman numerals I to XII. The Silver Ball and inner dial shows both the age of the Moon and its phase (using a rotating Black Shield to indicate the Moon’s phase). The upper dial, added in 1760, shows the minutes.[5]

The Latin phrase “Pereunt et imputantur”, a favourite motto for Clocks and Sun-Dials, was written by the Latin poet Martial. It is usually translated as “they perish and are reckoned to our account”, referring to the hours that we spend, wisely or not. The original clockwork mechanism, much modified, repaired, and neglected, until it was replaced in the Early-20th-Century, can be seen on the floor below.

The door below the Clock has a round hole near its base. This was cut in the Early-17th-Century to allow entry for the Bishop’s cat to deter vermin that were attracted to the animal fat used to lubricate the Clock mechanism.[5]



Cathedral Church of Saint Peter 
(Exeter Cathedral) dating from 1400.
Photo: 18 July 2006.
Source: Own work.
Author: Peter_Glyn
(Wikimedia Commons)

The Library began during the Episcopate of Leofric (1050–1072) who presented the Cathedral with sixty-six books, only one of which remains in the Library: This is the Exeter Book (Exeter Cathedral Library MS 3501) of Anglo-Saxon poetry.[16] Sixteen others have survived and are in The British Library, The Bodleian Library or Cambridge University Library.

A 10th-century Manuscript of Hrabanus Maurus’s “De Computo” and Isidore of Seville’s “De Natura Rerum” may have belonged to Leofric, also, but the earliest record of it is in an inventory of 1327. The inventory was compiled by the Sub-Dean, William de Braileghe, and 230 titles were listed. Service books were not included and a note at the end mentions many other books in French, English and Latin, which were then considered worthless.

In 1412–1413, a new Lectrinum was fitted out for the books by two carpenters working for forty weeks. Those books in need of repair were repaired and some were fitted with chains. A catalogue of the Cathedral’s books, made in 1506, shows that the Library, furnished some ninety years earlier, had eleven desks for books and records over 530 titles, of which more than a third are Service books.[17]

PART SIX FOLLOWS.

Saint Venantius. Martyr. Whose Feast Day Is Today, 18 May. Red Vestments.


Text is from The Saint Andrew Daily Missal,
unless otherwise stated.

Saint Venantius.
   Martyr.
   Feast Day 18 May.

Double.

Red Vestments.


English: Saint Venantius is hung upside-down over a fire, 
and then thrown to the lions. Wall mural from 
Saint Venantius Church, Horgenzell, Germany.
Deutsch: Filialkirche St. Venantius, 
Pfärrenbach, Gemeinde Horgenzell. 
Wandgemälde im Kirchenschiff: 
Venantiuslegende.
Photo: 18 April 2006.
Source: Own work.
(Wikimedia Commons)


The Church, anxious during this part of The Easter Cycle to Glorify God for the Victory of His Son, "Consecrates this day by the triumph of The Blessed Martyr Venantius" (Collect). "Living in Jesus and Jesus in him, he bore much fruit" (Gospel), "and was persecuted in order that he should bear still more" (Ibid).


English: Church of Saint Venantius, Horgenzell, Germany.
Deutsch: Horgenzell, Ortsteil Pfärrenbach, Kirche.
Photo: 11 May 2008.
Source: Own work.
Author: Rebura
(Wikimedia Commons)

Born, Circa 235 A.D., at Camerino, Umbria, Italy (Editor: 
The same area of Italy as Saint Ubaldus, whose Feast we Celebrated on 16 May), he was led, at the age of fifteen, before Antiochus, Governor of the Town under Emperor Decius. He was made to suffer cruel torments, but Angels came and assisted him.


Camerino, Umbria, Italy.
20 April 2011.
Source: Own work.
Author: Parmiss21
(Wikimedia Commons)



Martyrdom of Saint Venantius of Camerino.
Artist: Scarsellino (1550–1620).
Date: 1595-1605.
Texas, United States of America.
Source/Photographer: OQGRBeHzGGFMJw,
Google Cultural Institute.
(Wikimedia Commons)

"His tormentors were touched with repentance by his constancy" (Epistle) and many were converted.

He was beheaded towards 250 A.D. His body lies at Camerino, in the Church Dedicated to him.

"Let us honour the Merits of Saint Venantius and imitate the constancy of his Faith" (Collect).

Mass: In Paschaltide: Protexísti.
Mass: Out of Paschaltide: In virtúte.


“The Mass Of The Foundation Of The Trinitarian Order”.
Artist: Juan Carreño de Miranda.
Illustration: LOUVRE

17 May, 2026

Second Vespers. Sunday Within The Octave Of The Ascension. Divine Praises In Reparation For Blasphemies. Louanges Divines En Reparation Des Blasphemes. Saint-Eugène-Sainte-Cécile, Paris.

 


Second Vespers.
Sunday Within The Octave Of The Ascension.
Secondes vêpres du dimanche dans l’octave de l’Ascension.
Available on YouTube


Benediction Of The Most Holy Sacrament.
Divine Praises In Reparation For Blasphemies.

Benediction Du Tres-Saint Sacrement.
Louanges Divines En Reparation Des Blasphemes.


The following English Text is from Wikipedia.

The Divine Praises, or Laudes Divinæ
(informally known as “Blessed be God”)
is an 18th-Century Roman Catholic expiatory Prayer

It is Traditionally recited during

It may also be said after having heard, seen,
or inadvertently uttered, profanity or blasphemy.

The Divine Praises were originally written in Italian 
by Luigi Felici, a Jesuit Priest, in 1797 for the 
purpose of making reparation after saying
or hearing sacrilege or blasphemy.[1]

The original Text, translated into English,
and as presented in a 19th-Century Raccolta, was:


Blessed be God.
Blessed be His Holy name.
Blessed be Jesus Christ, true God and true man.
Blessed be the name of Jesus.
Blessed be Jesus in the most Holy Sacrament of the Altar.
Blessed be the Great Mother of God, the Most Holy Mary.
Blessed be the name of Mary, Virgin and Mother.
Blessed be God in His Holy Angels and in His Saints.


The Divine Praises have been expanded over time: 
The additional lines, in the order they were added, 
are presented below.[2]


Blessed be her Holy and Immaculate Conception. 
(Pope Pius IX, 1851).
Blessed be His Most Sacred Heart. 
(Pope Leo XIII, 1897).
Blessed be Saint Joseph, her Most Chaste Spouse. 
Blessed be her Glorious Assumption. 
(Pope Pius XII, 1952).
Blessed be His Most Precious Blood. 
Blessed be The Holy Spirit, the Paraclete. 
(Pope Paul VI, 1964).


Dieu soit béni !
Béni soit son saint Nom ! 
Béni soit Jésus-Christ vrai Dieu et vrai Homme !
Béni soit le Nom de Jésus ! 
Béni soit son Sacré-Cœur ! 
Béni soit son très précieux Sang ! 
Béni soit Jésus au Très Saint Sacrement de l’Autel !
Béni soit l’Esprit Saint Consolateur !
Bénie soit l’Auguste Mère de Dieu, la Très Sainte Vierge Marie !
Bénie soit sa Sainte et Immaculée Conception !
Bénie soit sa glorieuse Assomption !
Béni soit le Nom de Marie, Vierge et Mère !
Béni soit saint Joseph son très chaste Époux !
Béni soit Dieu dans ses Anges et dans ses Saints !

Mon Dieu, donnez-nous des prêtres !
Mon Dieu, donnez-nous de saints prêtres !
Mon Dieu, donnez-nous beaucoup de saints prêtres !

Absurd Victorian Occupations.


Pope Leo XIV’s Inauguration Mass.



Pope Leo XIV’s Inauguration Mass.
17 May 2025.
Available on YouTube

On The Office Of Vespers For Sundays And Feasts During The Time After Pentecost.



English: Vespers for Sunday.
Deutsch: Vesper vom Sonntag - 
Liber usualis (1954) S. 250f.
Photo: 16 September 2016.
Source: Own work.
(Wikimedia Commons)



English: Second Vespers of The Fourth Sunday After Easter.
From the Church of Saint-Eugène - Sainte-Cécile, Paris.
Français: Secondes vêpres du IVème dimanche après Pâques.
Available on YouTube

The following Text is from Wikipedia - the free encyclopædia,
unless stated otherwise.

Vespers is a Service of Evening Prayer, one of The Canonical Hours in Eastern Orthodox, Oriental Orthodox, Catholic (both Latin and Eastern), Lutheran, and Anglican Liturgies

The word for this Fixed Prayer Time comes from the Latin “Vesper”, meaning “Evening”.[1]

Vespers typically follows a set order that focuses on the performance of Psalms and other biblical Canticles

Eastern Orthodox Services advertised as “Vespers” often conclude with Compline, especially the All-Night Vigil.[2] 


Performing these Services together without break was also a common practice in Mediæval Europe, especially Secular Churches and Cathedrals.[3]

Old English Speakers translated the Latin word “Vesperas” as “æfensang”, which became Evensong in Modern English. 

The term is now usually applied to the Anglican variant of the Service that combines Vespers with Compline, following the conception of Early-16th-Century worshippers that conceived these as a single unit. 

The term can also apply to the Pre-Reformation form of Vespers or forms of Evening Prayer from other denominations.[4]

Vespers is usually Prayed around Sunset. In Oriental Orthodox Christianity and Oriental Protestant Christianity, the Office is known as “Ramsho” in the Indian and Syriac Traditions; it is Prayed facing The East by all members in these denominations, both Clergy and Laity, being one of the Seven Fixed Prayer Times.[5][6]



The following Text is from “The Liturgical Year”.
   By: Abbot Guéranger, O.S.B.
   Volume 10.
   Time After Pentecost.
   Book I.

The Office of Vespers, or Evensong, consists firstly of the five following Psalms. For certain Feasts, some of these Psalms are changed for others, which are more appropriate for these Feasts.

After The Pater and The Ave have been said in secret, The Church commences this Hour with her favourite supplication:

Versicle: Deus, in adjutorium meum intende.
Response: Domine, ad adjuvandum festina.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, 
et nunc et semper, 
et in sæcula sæculorum.

Amen.
Alleluia.

Antiphon: Dixit Dominus.

The first Psalm (Psalm 109) is a Prophecy of the future glories of the Messias. The Son of David shall sit on the Right-Hand of the Heavenly Father. He is King; He is Priest; He is the Son of Man, and the Son of God.

His enemies will attack Him, but He will crush them. He will be humbled, but this voluntary humiliation will lead Him to the Highest Glory.


Psalm 109.

Dixit Dominus Domino meo:
Sede a dextris meis.

Donec ponam inimicos tuos:
Scabellum pedum tuorum.
Virgam virtutis tuæ emittet Dominus ex Sion:
Dominare in medio inimicorum tuorum.

Tecum principium in die virtutis tuæ ub splendoribus sanctorum:
Ex utero ante luciferum genui te.

Juravit Dominus, et non pœnitebit eum:
Tu es Sacerdos in æternum secundum ordinem Melchisedech.

Dominus a dextris tuis;
Confregit in die iræ suæ reges.

Judicabit in nationibus, implebit ruinas:
conquassabit capita in terra multorum.

De torrente in via bibet:
propterea exaltabit caput.

Antiphon: Dixit Dominus Domino meo,
Sede a dextris meis.

Antiphon: Magna opera Domini.

The following Psalm (Psalm 110) commemorates The Mercies of God to His people, The Promised Covenant, The Redemption, His Fidelity to His Word.

But it also tells us that The Name of The Lord is terrible, because it is Holy; and concludes by admonishing us, that The Fear of The Lord is the beginning of Wisdom.



Psalm 110 is then sung.

The next Psalm (Psalm 111) sings the happiness of the Just Man, and his hopes on the day of his Lord's coming. It tells us, likewise, of the confusion of the sinner who shall have despised the Mysteries of God's love towards mankind.


Psalm 111 is then sung.

The next Psalm (Psalm 112), Laudate Pueri, is a Canticle of Praise to The Lord, Who, from His High Heaven, hath taken pity on the human race, and has vouchsafed to honour it by The Incarnation of His Own Son.


Psalm 112 is then sung.

The fifth Psalm (Psalm 113), In Exitu, recounts the prodigies witnessed under the ancient Covenant: They were figures, whose realities were to be accomplished in the mission of The Son of God, Who came to deliver Israel from Egypt, emancipate The Gentiles from their idolatry, and pour out a Blessing on every man who would consent to fear and love The Lord.



Psalm 113 is then sung.

After the five Psalms (above), a short Lesson from The Holy Scriptures is read. It is called Capitulum, or, Little Chapter, because it is always very short. Those Capitulums for the several Festivals are given in The Propers of each.


The Capitulum is then read.

Then follows the Hymn. We here give the one for Sundays (Lucis Creator). It was composed by Saint Gregory the Great. It sings of Creation, and celebrates the praises of that portion of it which was called forth on this first day, viz, The Light.


The Hymn is then sung.

The Versicle, which follows the Hymn, and which we give here, is that of the Sunday; those for the Feasts are given in their Propers.

Versicle: Dirigatur, Domine, oratio mea.

Response: Sicut incensum in conspectu tuo.



Then is said the Magnificat Antiphon, which is to be found in the Propers.

After this, The Church sings the Canticle of Mary, The Magnificat, in which are Celebrated The Divine Maternity and all its consequent Blessings. This exquisitely sweet Canticle is an essential part of The Office of Vespers. It is the Evening Incense, just as the Canticle Benedictus, at Lauds, is that of the Morning.


The Magnificat Antiphon is then repeated.

The Prayer, or, Collect, is then said. It is given in The Proper of each Feast and Sunday.

Versicle: Benedicamus Domino.

Response: Deo Gratias.

Versicle: Fidelium animæ per misericordiam Dei, requiescant in pace.

Response: Amen.

Thus ends Vespers.


“The Liturgical Year”.
By: Abbot Guéranger.
Available from

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