What is a Sacramental sign?

- The external ritual by which a sacrament is performed and through which the distinctive
graces of that sacrament are conferred. The Catholic Church believes that the essential
element of each sacrament was originally determined by Christ, e.g., the pouring of
water, and the Trinitarian formula in baptism. Other features of the sacramental ritual
have been determined by the Church, acting under the guidance of the Holy Spirit.

The matter is the material and sensible action or gesture; the form is the accompanying words that
declare the special meaning of that external action or gesture. For example, to wash with water is the
matter of Baptism, and its form is the words “I baptize you in the name of the Father and of the Son and of
the Holy Spirit.” To baptize precisely means “to wash.” Matter and form must be united to constitute a
sacramental sign. The type of union needed varies with the sacrament, as we will see when we study
them individually. In the Eucharist, for example, the priest must say the words of the consecration in the
actual and close presence of the bread and wine. In Holy Orders, however, there is a certain interval
between the laying of the hands (matter) and the words of the consecration (form). Still, both are part of
the same rite.

Since the sacramental sign has been instituted by Christ, it is evident that only Christ can change it, and
he does not. The Church received the command to keep and administer the sacraments. She has also
received the power to adapt the administrative details to human needs, provided the substance is not
changed, as the Council of Trent recalled.19

We have, then, to clarify the distinction between an accidental and a substantial change:

9a)    Changes in the Remote Matter 

·                     There is a substantial change when it is generally recognized that the material element has
changed. This is shown by a change in name, usage, or signification. For example, when a strong dye is
added to water, there is more pure water there than in, say, seawater. However, it is no longer water, but
ink, and its use is no longer called washing. Therefore, it cannot be used for Baptism.

·                     There is an accidental change when people generally recognize that the matter is still the
same. In the case of Baptism, it is indifferent whether the water comes from a well or from the tap, or is
hot or cold.

9b)    Changes in the Form 

·                     There is a substantial change when the words no longer manifest the meaning of the
action. For example, it would be invalid to say “I baptize you in the name of the Sts. Peter and Paul …”

·                     There is an accidental change when the new words keep the same meaning, for example,
“I do baptize you” instead of “I baptize you.”

All of this is especially useful when one has to judge about the validity of a sacrament or the lawfulness of
administering it in a certain way. Thus, the following principles apply in the administration of the
sacraments:

·                     Whoever introduces a substantial change in the matter or form of a sacrament renders it
invalid. If they do so knowingly, they commit a very serious sin.

·                     Whoever introduces an accidental change does not render the sacrament invalid, but if it is
done knowingly and without sufficient cause, that person commits a sin. The gravity of the sin depends on
the extent of the change. This would be the case, for example, of a priest who, while giving absolution,
feels “inspired” to add his own comments, or alter the order of the words, but kept the same essential
meaning.

The Sacraments are so important because they make the power of the Paschal mystery of Jesus present
to us for the sake of salvation. By these seven channels of grace, God makes us his adopted children and
increases his life of grace within us.

The sacraments presuppose faith and, through their words and ritual elements, nourish,
strengthen and give expression to faith. Though not every individual has to receive
every sacrament, the Church affirms that for believers the sacraments are necessary for
salvation.

1. BAPTISM
Baptism is the Sacrament by which we become Christians. It frees us from Original Sin, makes us
children of God, temples of the Holy Spirit and members of the Church.
The liturgical celebration: The minister pours water over the head of the candidate saying, “I baptise you
(name) in the name of the Father, and of the Son, and of the Holy Spirit.”
The effects: The forgiveness of sins, the new life of grace and membership in the Church.

2. CONFIRMATION
Confirmation completes the Christian initiation begun in Baptism, making us spiritually adult by means
of a permanent ‘seal’ upon our souls. In this Sacrament the Holy Spirit also gives us seven gifts that
enable us to see and act well spiritually. These gifts empower us to publicly proclaim the Gospel and to
defend the Faith against opposition.
The liturgical celebration: The minister anoints a person’s forehead with chrism saying, “Be sealed with
the gift of the Holy Spirit.”
The effects: The sealing with the Holy Spirit for the mature Christian life.

6. HOLY ORDERS
Holy Orders is the Sacrament in which a baptised man receives the authority and ability to share in the
particular mission that Christ entrusted to his apostles. There are three orders of this Sacrament:
episcopate, presbyterate and diaconate.
The liturgical celebration: The bishop lays hands on the candidate’s head and prays the prayer of
consecration.
The effects: The ordination of a minister to act in the person of Christ.