Sacraments
Baptism
Baptism is one of the “Sacraments of the Dead” because before receiving it we are dead to sin. All sacraments have matter and form. The matter of baptism is water, and the form is the words “I baptize you in the name of the Father and of the Son and of the Holy Spirit.” This means that for the sacrament to be valid both the water and the words must be present.
The sacrament of baptism has six effects: it washes away the effects of original sin and personal sin; it removes all punishment that we owe because of sin; we are infused with sanctifying grace, God’s life within us; we become a part Christ; we become part of the Catholic Church, the mystical body of Christ here on Earth; and we are enabled to participate in the rest of the sacraments. As Catholics we believe that Baptism is an opening of the soul to God’s grace; the soul can never be closed again in the same way, so this sacrament does not need to be received again by the same person.
The sacrament of baptism has six effects: it washes away the effects of original sin and personal sin; it removes all punishment that we owe because of sin; we are infused with sanctifying grace, God’s life within us; we become a part Christ; we become part of the Catholic Church, the mystical body of Christ here on Earth; and we are enabled to participate in the rest of the sacraments. As Catholics we believe that Baptism is an opening of the soul to God’s grace; the soul can never be closed again in the same way, so this sacrament does not need to be received again by the same person.
Confirmation
Confirmation is a “Sacrament of the Living” because to legitimately receive it, the soul must already be in a state of grace; it gives additional grace to a spirit already alive. The sacrament of confirmation imparts an increase of sanctifying grace, God’s life within us, and a special sacramental grace consisting of the seven gifts of the Holy Spirit and the courage to confidently proclaim the Gospel. Confirmation leaves an indelible mark on the soul and cannot be received again by the same person.
Holy Eucharist
Catholics believe that the Eucharist is both a sacrifice and a meal, and that it is the real presence of Jesus Christ: body, blood, soul, and divinity. We believe that in John 6 when Jesus said “I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever,” he was telling us that he is the True Presence in the Eucharist. At the last supper Jesus showed us that the matter of the Eucharist is bread and wine, through his words, now the priest’s prayer of consecration, this human food is changed into his body and blood.
Through the holy Eucharist we are united in love to Christ. The Eucharist is one of the sacraments of the living, meaning that a soul must be in a state of grace to receive it, but that it imparts even more grace to that soul. Though the sacrament of penance is the only assured measure through which our sins are forgiven, reception of the Eucharist does have the third effect of blotting out our venial sins and preserving the soul from mortal sin.
Through the holy Eucharist we are united in love to Christ. The Eucharist is one of the sacraments of the living, meaning that a soul must be in a state of grace to receive it, but that it imparts even more grace to that soul. Though the sacrament of penance is the only assured measure through which our sins are forgiven, reception of the Eucharist does have the third effect of blotting out our venial sins and preserving the soul from mortal sin.
Penance
Penance is a sacrament, instituted by Christ, through which sins committed after baptism are forgiven. All pardon for sins ultimately came with Jesus’ death on the cross, but this pardon is imparted in time through this sacrament. As Catholics we do not deny that God has the ability to forgive sins outside the confessional, but we do not assume that he has. Jesus gave us the sacrament of confession as a way to assure us that, if we come before him with a humble heart and repent of our sins, out of his mercy, he will forgive us.
Through going to confession, the Catholic has four advantages in comparison to confessing his sins in private prayer. First, he seeks forgiveness in the way Christ intended; second, he grows in the virtue of humility; third, he receives sacramental graces; and fourth, he is assured that his sins are forgiven. Lastly, the Catholic can receive advice from the priest on how to avoid sinning in the future.
Through going to confession, the Catholic has four advantages in comparison to confessing his sins in private prayer. First, he seeks forgiveness in the way Christ intended; second, he grows in the virtue of humility; third, he receives sacramental graces; and fourth, he is assured that his sins are forgiven. Lastly, the Catholic can receive advice from the priest on how to avoid sinning in the future.
Matrimony
God himself instituted marriage in the Garden of Eden; Jesus raised this social institution to a sacrament in the New Covenant. The Church teaches that a marriage between a baptized man and woman is a sacrament; this union mirrors the union between Christ and his Church. St. Paul writes in Ephesians 5:22 “For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.”
There are three basic requirements for a sacramental Catholic marriage: the couple must be free from any impediments to marriage, they must freely give their consent to be married, and they must be married according to the laws of the Church. The primary purpose of a Catholic marriage is the procreation, education, and raising of children. The education should mostly be in how to know, love, and serve God. The secondary purpose is uniting the spouses.
As we have several times emphasized, not every marriage is a truesacrament, but only marriages between Christians.
Hence only one who has been validly baptized can contract a marriage which is a sacrament; but everyone can contract it who has been validly baptized, whether he has remained true to the Christian faith, or become a heretic, or even an infidel.
There are three basic requirements for a sacramental Catholic marriage: the couple must be free from any impediments to marriage, they must freely give their consent to be married, and they must be married according to the laws of the Church. The primary purpose of a Catholic marriage is the procreation, education, and raising of children. The education should mostly be in how to know, love, and serve God. The secondary purpose is uniting the spouses.
As we have several times emphasized, not every marriage is a truesacrament, but only marriages between Christians.
Hence only one who has been validly baptized can contract a marriage which is a sacrament; but everyone can contract it who has been validly baptized, whether he has remained true to the Christian faith, or become a heretic, or even an infidel.
Holy Orders
Holy Orders is the sacrament through which the mission Christ entrusted to his apostles is carried out in the Church until the end of time. It is through the sacrament of Holy Orders that a man is ordained a priest, thus possessing the authority to act in the place of Christ.
Though all Catholics share in the priesthood of Jesus by virtue of their baptism, Priests have a special share in this role. The Priest makes Jesus present in our midst through administering the sacraments. Like all the other sacraments, Holy Orders is not just for the good of one person, but for the good of the community as a whole.
Though all Catholics share in the priesthood of Jesus by virtue of their baptism, Priests have a special share in this role. The Priest makes Jesus present in our midst through administering the sacraments. Like all the other sacraments, Holy Orders is not just for the good of one person, but for the good of the community as a whole.
Anointing of the Sick
The sacrament of the anointing of the sick is administered to those who are dangerously ill, by anointing the forehead and hands with holy olive oil or other oil that is properly blessed. The following words are said during the anointing: “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up.”
The Catechism lists four effects of the celebration of Anointing of the Sick. The first effect is a particular gift of the Holy Spirit. The graces are that of strengthening, peace, and courage to overcome the difficulties that come with serious illness. The second is union with the passion of Christ. Through Jesus’ sacrifice of himself, suffering takes on a new meaning: “it becomes a participation in the saving work of Christ.” The third effect is an ecclesial grace: through freely uniting themselves to the passion and death of Christ, the sick contribute to the good of the people of God. The Church intercedes for the benefit of the sick, and he contributes to the sanctification of the church. The fourth effect is a preparation for the final journey. “The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it... This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house.” (CCC 1520-1523)
The Catechism lists four effects of the celebration of Anointing of the Sick. The first effect is a particular gift of the Holy Spirit. The graces are that of strengthening, peace, and courage to overcome the difficulties that come with serious illness. The second is union with the passion of Christ. Through Jesus’ sacrifice of himself, suffering takes on a new meaning: “it becomes a participation in the saving work of Christ.” The third effect is an ecclesial grace: through freely uniting themselves to the passion and death of Christ, the sick contribute to the good of the people of God. The Church intercedes for the benefit of the sick, and he contributes to the sanctification of the church. The fourth effect is a preparation for the final journey. “The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it... This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house.” (CCC 1520-1523)
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