Module 2 GEC RE 02

Prepared by: JESTONY B.
AMTAR
Midterm
(Weeks 3 & 4)
THIS MODULE IS FOR THE EXCLUSIVE USE OF THE UNIVERSITY OF LA SALETTE, INC. ANY FORM OF REPRODUCTION, DISTRIBUTION,
UPLOADING, OR POSTING ONLINE IN ANY FORM OR BY ANY MEANS WITHOUT THE WRITTEN PERMISSION OF THE UNIVERSITY IS
STRICTLY PROHIBITED.
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Prepared by: JESTONY B. AMTAR
LITURGY AND SACRAMENTS
Introduction
Christian liturgy “is essentially an actio Dei , an action of God which draws us into Christ through
the Holy Spirit;" [16] and it has a dual dimension, ascending and descending. [17] “The liturgy is
an 'action' of the whole Christ ( Christus totus )" (CCC, 1136), and thus “it is the whole
community, the Body of Christ united with its Head, that celebrates" ( CCC , 1140). In the midst
of the assembly Christ himself is present (cf. Mt 18:20), risen and glorious. Christ presides over
the celebration. Christ our Lord “carried out the redemption of humanity principally by the
Paschal Mystery of his blessed passion, resurrection from the dead and glorious
ascension." [3] “It is this Mystery that the Church proclaims and celebrates in her liturgy" ( CCC ,
1068).
Learning Outcomes:
With the delivery of this Module, students should be able to:

1. differentiate sacraments and sacramentals;
2. participate in the liturgical and sacramental activities of the local church;
3. create a personal prayer for vocation;
4. reflect on the effect of the Eucharist on their lives; and,
5. identify the relationship of healing sacraments to Christian prayer and worship.
Let’s Engage:
Before you go through the lecture proper, engage yourself with these
guide questions that may bring you deeper into the topics being discussed
in this module.
1. If you re given a chance to choose a church where you want to be baptized, what church it
would be and why?
2. Why do you need to be confirmed when in fact baptism is already a very important sacrament
in the Church? What is the difference of these two?
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TOPIC 1
LITURGY AND SACRAMENTS IN GENERAL
What Does The Word Liturgy Mean?

The word "liturgy" originally meant a "public work" or a "service in the name of/on behalf of the
people." In Christian tradition it means the participation of the People of God in "the work of God
(Cf. Jn 17:4)." Through the liturgy Christ, our redeemer and high priest, continues the work of our
redemption in, with, and through his Church.
Liturgy Refers To The Celebration of Divine Worship, Proclamation of the Gospel, and to
Active Charity
In the New Testament the word "liturgy" refers not only to the celebration of divine worship but
also to the proclamation of the Gospel and to active charity
(Cf. Lk 1:23; Acts 13:2; Rom 15:16,27; 2 Cor 9:12; Phil 2:14-17,25,30). In all of these situations
it is a question of the service of God and neighbor. In a liturgical celebration the Church is servant
in the image of her Lord, the one "leitourgos" (Cf. Heb 8:2,6); she shares in Christ's priesthood
(worship), which is both prophetic (proclamation) and kingly (service of charity).
Christ Liturgy is an Action of His Church
As the work of Christ liturgy is also an action of his Church. It makes the Church present and
manifests her as the visible sign of the communion in Christ between God and men. It engages the
faithful in the new life of the community and involves the "conscious, active, and fruitful
participation" of everyone (SC 11).
Sacrament: The Visible Sign of the Hidden Reality of Salvation
The Greek word mysterion was translated into Latin by two

terms: mysterium and sacramentum. In later usage the
term sacramentum emphasizes the visible sign of the hidden reality
of salvation which was indicated by the term mysterium. In this
sense, Christ himself is the mystery of salvation: "For there is no
other mystery of God, except Christ (St. Augustine, Ep. 187, 11,
34:PL 33, 846)." The saving work of his holy and sanctifying
humanity is the sacrament of salvation, which is revealed and
active in the Church's sacraments (which the Eastern Churches also
call "the holy mysteries"). The seven sacraments are the signs and
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instruments by which the Holy Spirit spreads the grace of Christ the head throughout the Church
which is his Body. The Church, then, both contains and communicates the invisible grace she
signifies. It is in this analogical sense, that the Church is called a "sacrament.
What is a Sacrament?
A sacrament is 1) a sacred sign 2) instituted by Christ 3) to give grace. Also it is important to note
that a sacrament is “entrusted to the Church” (CCC 1131)
Sacrament is the visible sign of the invisible God.

Sacraments are the actions initiated by Christ and passed on to the Church.
Sacrament is a Sacred Sign
First, a sacrament is a sign. A sign always signifies something, points to something real beyond
itself. Like Christ’s miracles in the Gospels (which Scripture calls “signs”), sacraments teach by
“sign language.” “Sacrament” means “sacred sign.” “Because they are signs, they also instruct”
(CCC 1123). This instruction is an essential part of their purpose. Specifically, their purpose is to
be sacred signs, to teach sacredness, holiness, sanctity.
Sacrament as a Mystery1
The Greek word mysterion (something "secret" or "hidden"; used

28 times in the NT) was translated into Latin by several different
words, mostly mysterium (19 times in the Vulgate NT: Matt 13:11;
Mark 4:11; Luke 8:10; Rom 11:25; 16:25; 1 Cor 2:7; 4:1; 13:2;
14:2; 15:51; Eph 3:4; 6:19; Col 1:26; 2:2; 4:3; 2 Thess 2:7; 1 Tim
3:9; Rev 10:7; 17:5) and sacramentum (8 times: Eph 1:9; 3:3, 9;
5:32; Col 1:27; 1 Tim 3:16; Rev 1:20; 17:7; once also testimonium:
1 Cor 2:1). While all of these words can be translated "mystery,"
the Latin mysterium often refers more to the invisible or hidden
dimensions, while sacramentum seems to refer more to the visible
or symbolic aspects of a spiritual or divine mystery.
In a sense, Jesus Christ can be called the "mystery of salvation" or
the "sacrament of God," since he, through his incarnation, made
visible to us the mystery of the invisible God. Similarly, the Church
as a whole is sometimes called the "sacrament of salvation," since it
is "the sign and the instrument of the communion of God and men" (CCC, §780; cf. §§774-776).
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Sacraments and Sacramentals
The adjective "sacramental" might refer to something related to the seven official rites:
"sacramental preparation," "sacramental action," etc. Yet it can also be used more broadly: for
example, the "sacramental imagination" or "sacramental principle" refers to the Catholic Christian
conviction in general that invisible spiritual realities can be disclosed or made visible in and
through created realities that function as symbols (see Rausch, Catholicism in the Third
Millennium, p. 85). These can be considered "real symbols," in that they truly manifest and
convey the divine graces that they symbolize, rather than "mere symbols," which simply point to
divine realities outside themselves. Religious symbols are not merely intellectual, but also speak
to us affectively and intuitively; they can "raise our minds and hearts to God" (ibid.).
The adjective "sacramental" should not be confused with the more rarely
used noun "sacramental." A sacramental can be a simple ritual action, religious symbol,
devotional object, or short blessing or prayer (for example, making the sign of the cross,
sprinkling something with holy water, receiving ashes on the forehead on Ash Wednesday,
lighting candles, going on a religious pilgrimage, wearing religious clothing, using a statue or icon
or other artwork for devotional purposes, etc.). Such "sacramentals" can make us aware of divine
realities (or, vice-versa, make divine realities present to us), although they can also be abused or
become superstitious.
The noun "sacramentality" is the overall concept, the idea or conviction that God can be
encountered in symbolic/sacramental ways. (Compare other words ending in "-ty", such as
"reality" or "sexuality," which are overall concepts for anything having to do with the "real" or
"sexual" dimensions of life, respectively).
The Purpose of the Sacraments
“The purpose of the sacraments is [1] to sanctify men, [2] to build up the Body of Christ, and,
finally, [3] to give worship to God” (CCC 1123)
The Grouping of the Seven Sacraments
The Seven Sacraments are divided into three groupings:

1. The sacraments of initiation (Baptism, Confirmation, Eucharist)
2. The sacraments of healing (Reconciliation, Anointing of the Sick)
3. The sacraments serving the Church and the mission of the faithful (Holy Orders, Matrimony)
Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or
Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony.
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The seven sacraments touch all the stages and all the important moments of Christian life:1 they
give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain
resemblance between the stages of natural life and the stages of the spiritual life. (CCC 1210)
The Church as the Universal Sacrament of Salvation
"The Church, in Christ, is like a sacrament - a sign and instrument, that is, of communion with
God and of unity among all men (Lumen Gentium 1)." The Church's first purpose is
to be the sacrament of the inner union of men with God. Because men's communion
with one another is rooted in that union with God, the Church is also the sacrament
of the unity of the human race. In her, this unity is already begun, since she gathers
men "from every nation, from all tribes and peoples and tongues (Rev. 7:9)"; at the
same time, the Church is the "sign and instrument" of the full realization of the
unity yet to come.
The Church as Sacrament is Christ’s Instrument
As sacrament, the Church is Christ's

instrument. "She is taken up by him also as
the instrument for the salvation of all," "the
universal sacrament of salvation," by which
Christ is "at once manifesting and actualizing the mystery
of God's love for men (LG 9 § 2,48 § 2; GS 45 § 1)." The
Church "is the visible plan of God's love for humanity,"
because God desires "that the whole human race may
become one People of God, form one Body of Christ, and
be built up into one temple of the Holy Spirit (Paul VI,
June 22, 1973; AG 7 § 2; cf. LG 17)."
All Sacraments are Initiated by Christ
The Council of Trent, "adhering to the teaching of Scripture, to the Apostolic Traditions and to
the consensus of the Fathers," professed that "the sacraments of the new law were... all instituted
by Jesus Christ, our Lord."
Sacraments of Christ’s Actions
These sacraments are "by the Church" because she is the sacrament of Christ's actions. They are
"for the Church" because they manifest and communicate to men the mystery of God's
communion.
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Power of the Sacraments Comes from God, NOT from Minister
If celebrated worthily in faith, the sacraments bestow the grace signified

because Christ himself is at work. In each sacrament, the Father sends the
Spirit, who (like a fire) transforms whatever comes under his power.
The Church calls this power of the sacrament "ex opere operato" (just by
the action being accomplished). This power comes from God, "not from the
minister nor the recipient" (St. Thomas Aquinas). Christ and his Spirit act
independently of the personal holiness of the minister (although the results
do depend on the recipient's dispositions).
The Church Celebrates the Sacraments Until the Lord Comes
The Church will celebrate these sacraments until the Lord comes,
because the Spirit groans for Christ's return (1 Cor 16;22). In the
sacraments, the Church has already received a guarantee of
heaven even while "awaiting the appearing of our Savior Christ
Jesus" (Titus 1:13). "A sacrament commemorates what precedes
it (Christ's passion), demonstrates what the passion accomplished
(grace), and prefigures what is pledged (future glory)" (St.
Thomas Aquinas).
Christ: Primordial Sacrament
“If you want to know what a sacrament is and what a sacrament does you can
do no better than look at Jesus as we find him in the New Testament”
The Sacraments are the acts of Jesus Christ, and all other Sacraments derive
from him. The foundation for such thinking goes back to Jesus’ words:
“Whoever has seen me has seen the Father.” Christ reveals the personal
encounter with God, and celebration of the Sacraments draws the Christian
believer into personal relationship with Christ in his human actions that point
to and manifest God’s presence.
Christ’s Presence in the Sacraments
Christ is present not just at the origin of the sacraments, two thousand years ago, but really present
and active in them now. Christ is not passive, but active. He is not merely signified, but acting.
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That is why the sacraments do not merely signify grace, but actually give grace. As the Catechism
explains, the sacraments are “efficacious” (i.e., they actually “work”) only because “in them
Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to
communicate the grace that each sacrament signifies” (CCC 1127).
Church: The Fundamental Sacrament of Jesus’ Presence
With the birth of the Church in the gift of the Holy Spirit, Jesus gave the world a sacrament of
himself:
“Rising from the dead, [Christ] sent his life-giving Spirit upon his disciples and through this Spirit
has established his body, the Church, as the universal sacrament of salvation.” “Jesus said to them
again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he
breathed on them and said to them, “Receive the Holy Spirit.” (NRSV)
Just as the Father sent Jesus, Jesus sends forth the Apostles by sending forth the gift of the Spirit.
In short, the actions of Christ become the actions of his Church through and in the Spirit’s power
SUMMARY
Consecrated life is a state of life in the Catholic Church lived by those faithful who are called to
follow Jesus Christ in a more exacting way. ... They led lives dedicated to God, each in his own
way. Many of them, under the inspiration of the Holy Spirit, became hermits or
founded religious families.
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Module 2
Topic 1
Activities
Name:________________________________________________ Course/Year:___________________
Subject:____________________________ Teacher’s Name:______________________________________
Answer the following questions below. Answers must be

expressed in a minimum of five sentences. Put your answers on a
short-size bond paper. Please follow this format. (20 pts)
1. From your readings, differentiate sacraments from sacramentals. (10 pts.)
2. In your own Church, what are the actions you consider as sacraments and how are they being
performed? (10 pts.)
3. If there are, what are the mission/s in those actions? (10 pts.)
Make a one-full-page reflection paper based on the given

question below. Put your answers on a short-size bond paper.
(15 pts)
1. Describe your own involvement in your own church.
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TOPIC 2
SACRAMENT OF INITIATION
A. Sacrament Of Baptism
All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life
after having himself baptized by St. John the Baptist in the Jordan (Cf. Mt 3:13). After his
resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all
nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching
them to observe all that I have commanded you” (Mt 28:19-20; cf. Mk 16:15-16).
Christian Baptism since Pentecost
From the very day of Pentecost the Church has celebrated and administered
holy Baptism. Indeed St. Peter declares to the crowd astounded by his
preaching: "Repent, and be baptized every one of you in the name of Jesus
Christ for the forgiveness of your sins; and you shall receive the gift of the
Holy Spirit” (Acts 2:38). The apostles and their collaborators offer Baptism to
anyone who believed in Jesus: Jews, the God-fearing, pagans (Cf. Acts 2:41;
8:12-13; 10:48; 16:15). Always, Baptism is seen as connected with faith:
"Believe in the Lord Jesus, and you will be saved, you and your household," St.
Paul declared to his jailer in Philippi. And the narrative
continues, the jailer "was baptized at once, with all his
family (Acts 16:31-33).
Union In Baptism With Christ Who Died
Because of Christ, Christian death has a positive meaning: "For to me to live

is Christ, and to die is gain” (Phil 1:21). "The saying is sure: if we have died
with him, we will also live with him (2 Tim 2:11). What is essentially new
about Christian death is this: through Baptism, the Christian has already
"died with Christ" sacramentally, in order to live a new life; and if we die in
Christ's grace, physical death completes this "dying with Christ" and so
completes our incorporation into him in his redeeming act: It is better for me
to die in (eis) Christ Jesus than to reign over the ends of the earth. Him it is I
seek - who died for us. Him it is I desire - who rose for us. I am on the point
of giving birth. . . . Let me receive pure light; when I shall have arrived there, then shall I be a
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man (St. Ignatius of Antioch, Ad Rom.,6,1-2: Apostolic Fathers,II/2,217-220).
Biblical Basis
Baptism is the first of the seven sacraments. It was established by Jesus and has a strong biblical
basis. The Gospels report that Jesus was baptized by John the Baptist in the Jordan River (Mt
3:13-17; Mk 1:9-11; Lk 3:21-22). Jesus modeled the reception of baptism. Jesus saw the spiritual
value of baptism for himself and, in doing so, showed that those who believe in him should also
be baptized.
The Gospel of John explains that, “Jesus and his disciples went into the region of Judea, where he
spent some time with them baptizing” (Jn 3:22), and that “Jesus was making and baptizing more
disciples than John” (Jn 4:1). John the Baptist said that Jesus would “baptize you with the Holy
Spirit and fire” (Mt 3:11). Yet, on the other hand, the fourth Gospel also states that “Jesus himself
was not baptizing, just his disciples” (Jn 4:2).
Jesus instituted the sacrament of baptism when he commissioned his disciples before his
ascension. He instructed them, “Go, therefore, and make disciples of all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Spirit” (Mt 28:19).
The Effects of Baptism
The different effects of Baptism are signified by the perceptible elements of the sacramental rite.
Immersion in water symbolizes not only death and purification, but also regeneration and renewal.
Thus the two principal effects are purification from sins and new birth in the Holy Spirit
(Cf. Acts 2:38; Jn 3:5).
By Baptism All Sins Are Forgiven
By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for
sin (Cf. Council of Florence (1439): DS 1316). In those who have been reborn nothing remains
that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor
the consequences of sin, the gravest of which is separation from God.
Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death,
and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination
to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati);
since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but
manfully resist it by the grace of Jesus Christ” (Council of Trent (1546): DS 1515). Indeed, "an
athlete is not crowned unless he competes according to the rules” (2 Tim 2:5).
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B. Sacrament Of Confirmation
To emphasize the Church’s teaching that the Sacrament of Confirmation increases the gifts of the
Holy Spirit within the person and gives the person special strength to live out the Christian
mission.
The Holy Spirit on the Messiah (the Anointed)
In the Old Testament the prophets announced that the Spirit of

the Lord would rest on the shoped-for Messiah for his saving
mission (Cf. Isa 11:2; 61:1; Lk 4:16-22). The descent of the
Holy Spirit on Jesus at his baptism by John was the sign that
this was he who was to come, the Messiah, the Son of God
(Cf. Mt 3:13-17; Jn 1:33-34). He was conceived of the Holy
Spirit; his whole life and his whole mission are carried out in
total communion with the Holy Spirit whom the Father gives
him "without measure (Jn 3:34).
Biblical Basis
Mt 10:19-20; Mk 13:11; Lk 12:11-12

Jesus promised the gift of the Holy Spirit . When Jesus spoke about living water, it was “in
reference to the Spirit that those who came to believe in him were to receive” (Jn 7:39).
Jn 14:16
On Holy Thursday evening Jesus promised his disciples, “I will ask the Father, and he will give
you another Advocate to be with you always” . He went on to say that the Father would send the
Advocate, the Holy Spirit, in his name (Jn 14:26), and that he would take an active role in the
conferral of the Holy Spirit: “I will send you from the Father (the Advocate, the Spirit of truth)”
(Jn 15:26). He then promised, “I will send him (the Holy Spirit) to you” (Jn 16:7).
Lk 24:49
When Jesus appeared to his disciples in Jerusalem after his resurrection, he told them, “I am
sending the promise of my Father (the Holy Spirit) upon you”.
The Book of Acts

Before he ascended to heaven, he instructed them to wait for “the promise of my Father” (Acts
1:4) because “you will receive power when the Holy Spirit comes upon you” (Acts 1:8).
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Jn 19:30b
As Jesus died on the cross, “he handed over the spirit” . While some interpret this to mean that
Jesus handed over the spirit of his life to his Father in heaven, others interpret this to mean that as
Jesus breathed his last, he exhaled and breathed over those at the foot of the cross as well as the
whole world, and that his parting gift from the cross was his abiding presence in the form of the
Holy Spirit.
Jn 20:19
The second coming of the Holy Spirit was on the first day of the week, Easter, when Jesus
“breathed on them and said to them, ‘Receive the Holy Spirit’” (Jn 20:22). The third was on
Pentecost, 50 days after the Resurrection, when tongues as of fire came to rest on each one of
them and all were filled with the Holy Spirit (see Acts 2:3,4). In the first two accounts, Jesus
bestowed the Spirit, and it was given before the Ascension; while in Acts it is presumed that the
Father bestowed the Spirit and it was given after the Ascension.
Acts 8:14-18
When Peter and John traveled to Samaria, they prayed over the Samaritans in the hope that they
might receive the Holy Spirit, and when they laid hands upon them, they received the Holy Spirit .
Likewise, Ananias laid his hands upon Saul (Paul) so he would be filled with the Holy Spirit
(Acts 9:17). When Peter spoke to a crowd in Caesarea, “the Holy Spirit fell upon all who were
listening” (Acts 10:44), and when he spoke in Joppa “the Holy Spirit fell upon them” (Acts 11:15).
When Paul traveled to Ephesus, “he laid hands on them (and) the Holy Spirit came upon them”
(Acts 19:6).
The Holy Spirit on the Whole Messianic People
This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated
to the whole messianic people (Ezek 36:25-27; Joel 3:1-2). On several occasions Christ promised
this outpouring of the Spirit, (Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8) a promise which
he fulfilled first on Easter Sunday and then more strikingly at Pentecost (Cf. Jn 20:22; Acts 2:1-
14). Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and
Peter declared this outpouring of the Spirit to be the sign of the messianic age (Acts 2:11; Cf.
2:17-18). Those who believed in the apostolic preaching and were baptized received the gift of the
Holy Spirit in their turn (Cf. Acts 2:38).
The Holy Spirit from the Time of the Apostles
"From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by
the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in
the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed
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among the first elements of Christian instruction. The imposition of
hands is rightly recognized by the Catholic tradition as the origin of
the sacrament of Confirmation, which in a certain way perpetuates
the grace of Pentecost in the Church” (Paul VI, Divinae consortium
naturae, 659; cf. Acts 8:15-17; 19:5-6; Heb 6:2).
"Now when the apostles at Jerusalem heard that Samaria had

received the word of God, they sent to them Peter and John, who
came down and prayed for them that they might receive the Holy
Spirit; for it had not yet fallen on any of them, but they had only
been baptized in the name of the Lord Jesus. Then they laid their
hands on them and they received the Holy Spirit" (Acts 8:14-17).
The Chrism Signifies the Gift of the Holy Spirit
Very early, the better to signify the gift of the Holy Spirit, an
anointing with perfumed oil (chrism) was added to the laying on of
hands. This anointing highlights the name "Christian," which means
"anointed" and derives from that of Christ himself whom God
"anointed with the Holy Spirit” (Acts 10:38). This rite of anointing
has continued ever since, in both East and West. For this reason the
Eastern Churches call this sacrament Chrismation, anointing with
chrism, or myron which means "chrism." In the West, the
term Confirmation suggests that this sacrament both confirms and
strengthens baptismal grace
Anointing with Oil
Anointing with oil has all these meanings in the sacramental life. The pre-baptismal anointing
with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick
expresses healing and comfort. The post-baptismal anointing with sacred chrism in Confirmation
and ordination is the sign of consecration. By Confirmation Christians, that is, those who are
anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit
with which he is filled, so that their lives may give off "the aroma of Christ” (2 Cor 2:15).
Confirmation Perfects Baptismal Grace
Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy Spirit in order to
root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our
bond with the Church, associate us more closely with her mission, and help us bear witness to the
Christian faith in words accompanied by deeds.
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Confirmation Completes Baptismal Grace: The sacrament of confirmation completes the

baptismal grace. In confirmation the faithful are strengthened by the Holy Spirit and bound more
closely to the Church, so that they have a greater obligation to spread and defend the faith by
word and deed.
Fullness of the Spirit: The fullness of the Spirit was to be given to the whole messianic people.
Christ promised several times this outpouring of the Spirit: “You shall receive power when the
Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea
and Samaria, and to the end of the earth.”
The sacrament is conferred through the anointing of chrism on the forehead and through the
words: “Be sealed with the gift of the Holy.
The Effects of Confirmation
From this fact, Confirmation brings an increase and deepening of baptismal grace:
- it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!" (Rom 8:15);
-it unites us more firmly to Christ;
-it increases the gifts of the Holy Spirit in us;
-it renders our bond with the Church more perfect (LG 11);
- it gives us a special strength of the Holy Spirit to spread and defend the
faith by word and action as true witnesses of Christ, to confess the name
of Christ boldly, and never to be ashamed of the Cross: (Council Of
Florence (1439): DS 1319; LG 11; 12)
C. Sacrament Of Holy Eucharist
With Eucharist, One Is Fully Initiated Into The Church

Those baptized and confirmed are fully initiated into the Church by
receiving first Eucharist.
The Eucharistic Celebration is the Summit and Font

The celebration of the Mass, is “the summit toward which the activity of
the Church is directed; at the same time it is the font from which all her
power flows.”
The Eucharist as the Perpetual Sacrifice of the Cross

At the Last Supper, Our Lord instituted the Eucharistic sacrifice to
perpetuate the sacrifice of the cross throughout the ages. In this memorial of his death and
Resurrection "Christ is consumed, the mind is filled with grace and a pledge of future glory is
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given."
Eucharist From the Greek word eucharistein meaning “to give thanks” or “be thankful” or
“grateful”. ... But there are two other “Eucharists” that are linked to this. They are: The
Passover when Moses led the Hebrews out of the Egyptian desert into the promised land of
Israel and The Lord's Last Supper.
Biblical Basis of the Holy Eucharist
The miraculous feeding of Elisha in the Old Testament prefigures the miraculous feedings of
Jesus, which prefigure the miracle of the Eucharist. All four Gospels recount how Jesus fed a
crowd of 5,000 (Mt 14:13-21; Mk 6:34-44; Lk 9:10-17; Jn 6:1-13). There were 12 baskets of
leftovers, which symbolize how the bread that Jesus gives is more than enough to feed the 12
tribes of Israel, as well as a superabundant and inexhaustible source of grace for all. Jesus
employed four eucharistic actions when he fed the crowd: He took the bread, blessed it, broke it
and gave it, all specific actions that he would repeat at the Last Supper.
Jesus also fed a crowd of 4,000 with seven loaves and a few fish, and when they were finished,
there were seven baskets of leftovers (Mt 15:32-39 and Mk 8:1-9). Seven represents completeness
because the bread that Jesus gives feeds everyone, not only the chosen people, Israel, but all
people everywhere.
Jesus told the crowd that the Eucharist is “food that endures for eternal life” (Jn 6:27). Jesus
himself is the Bread of Life (Jn 6:35, 48), the bread that came down from heaven (Jn 6:41,51).
Jesus further explained, “My flesh is true food, and my blood is true drink” (Jn 6:55), and that
“whoever eats my flesh and drinks my
blood has eternal life (Jn 6:54).
Jesus asked his disciples to reenact the

Eucharist when he instructed them,
“Do this in memory of me” (Lk 22:19;
see also 1 Cor 11:24, 25), and the early
Church followed his instructions when
they devoted themselves “to the
breaking of the bread and to the
prayers” (Acts 2:42; see also 2:46 and
20:7, 11).
After the resurrection, Jesus shared two eucharistic encounters with his disciples. On Easter
Sunday night in Emmaus, when Jesus was at the table with Cleopas and another disciple, Jesus
“took bread, said the blessing, broke it and gave it to them” (Lk 24:30). When Jesus appeared to
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his disciples at the Sea of Galilee, he was on the shore near “a charcoal fire with fish on it and
bread” (Jn 21:9), and he “came over and took the bread and gave it to them” (Jn 21:13).
Ten Names of the Eucharist
1. Eucharist - As an action of thanksgiving which recalls the Jewish blessings that proclaim
God's mighty works.
2. Lord's Supper - As a memorial of the Last Supper which anticipates the heavenly wedding
feast of the Lamb.
3. Breaking of the Bread - In recollection of the Jewish practice of blessing and distributing
bread which Jesus used at the Last Supper. After the Resurrection, the two disciples recognized
Jesus in the breaking of the bread (Lk 24:31). After Pentecost, the disciples "devoted
themselves... to the breaking of the bread" (the earliest Christian term for Eucharist) (Acts 2:42).
4. Eucharistic Assembly - As the sacrament should be celebrated communally.
5. Memorial - As a recollection of the Lord's Passion and Resurrection.
6. Holy Sacrifice - In making present the sacrifice of the cross.
7. Holy and Divine Liturgy - In Eucharist, the Church's liturgy finds its most intense expression.
8. The Most Blessed Sacrament - This name is also given to the reserved Eucharistic species
because the Eucharist is the Sacrament of sacraments.
9. Holy Communion - Highlights our union with Christ. (Also used are - holy things, bread of
angels, bread from heaven, medicine of immortality, viaticum....)
10. Holy Mass - The liturgy concludes with a sending forth (Missio)
11. Eucharist as Thanksgiving
Eucharist as Thanksgiving
The inexhaustible richness of this sacrament is

expressed in the different names we give it. Each
name evokes certain aspects of it. It is called:
Eucharist, because it is an action of thanksgiving
to God. The Greek words eucharistein (Luke 22:
19; 1 Cor. 11: 24) and eulogein (Matthew 26: 26;
Mark 14: 22) recall the Jewish blessings that
proclaim - especially during a meal - God's works:
creation, redemption, and sanctification.
The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a
sacrifice of praise in thanksgiving for the work of creation. In the Eucharistic sacrifice the whole
of creation loved by God is presented to the Father through the death and the Resurrection of
Christ. Through Christ the Church can offer the sacrifice of praise in thanksgiving for all that God
has made good, beautiful, and just in creation and in humanity.
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Eucharist as Christ’s Presence under Body and Blood
The bread and wine become Christ's Body and Blood by the
words of Christ and the invocation of the Holy Spirit. On the eve
of his passion "he took bread" and "he took the cup filled with
wine." The signs of bread and wine become the Body and Blood
of Christ, while continuing to signify the goodness of creation.
Melchizedek prefigured the Eucharist when he "brought out
bread and wine" (Gen 14:18).
The mode of Christ's presence under the Eucharistic species is

unique. It raises the Eucharist above all the sacraments as "the
perfection of the spiritual life and the end to which all the
sacraments tend.” (St. Thomas Aquinas, STh III,73,3c.) In the
most blessed sacrament of the Eucharist "the body and blood,
together with the soul and divinity, of our Lord Jesus Christ and,
therefore, the whole Christ is truly, really, and substantially contained” (DS 1651). This presence
is called 'real' - by which is not intended to exclude the other types of presence as if they could not
be 'real' too, but because it is presence in the fullest sense: that is to say, it is
a substantial presence by which Christ, God and man, makes himself wholly and entirely present”
(203 Paul VI, MF 39).
Transubstantiation During Consecration
By the consecration the transubstantiation of the bread

and wine into the Body and Blood of Christ is brought
about. Under the consecrated species of
bread and wine Christ himself, living and
glorious, is present in a true, real, and
substantial manner: his Body and his
Blood, with his soul and his divinity (cf.
Council of Trent: DS 1640; 1651).
The Presence of Christ in Both Species Endures
The Eucharistic presence of Christ begins at the moment of the consecration and
endures as long as the Eucharistic species subsist. Christ is present whole and
entire in each of the species and whole and entire in each of their parts, in such a
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way that the breaking of the bread does not divide Christ (Cf. Council of Trent: DS 1641).
Instituting the Eucharist
At the Last Supper, knowing that his hour had come to leave this world, Jesus
washed the apostles' feet, gave them the command of love, and then instituted
the Eucharist. When he commanded the apostles to "He took the bread… This
is my body… He took the cup… This is my blood… Do this in memory of
me" (Lk 22:17-20), "he constituted them priests of the New Testament"
(Council of Trent).
Eucharist as the Memorial of Christ Sacrifice
We carry out this command of the Lord by celebrating the memorial of his
sacrifice. In so doing, we offer to the Father what he has himself given us: the
gifts of his creation, bread and wine which, by the power of the Holy Spirit
and by the words of Christ, have become the body and blood of Christ. Christ
is thus really and mysteriously made present.
The command of Jesus to repeat his actions and words "until he comes" does not only ask us to
remember Jesus and what he did. It is directed at the liturgical celebration, by the apostles and
their successors, of the memorial of Christ, of his life, of his death, of his Resurrection, and of his
intercession in the presence of the Father (Cf. 2 Cor 11:26).
The New Passover
At this Last Supper (deliberately celebrated at Passover) Jesus gave definitive meaning to the
Jewish Passover. The Supper anticipated Jesus' passing over to his Father by his death and rising.
Now, the Eucharist celebrates this new Passover and anticipates the Church's final Passover into
the kingdom.
Two Parts of the Eucharistic Celebration

This liturgical structure (preserved for centuries) has two great parts:
1. the Liturgy of the Word (readings, homily, and intercessions) and
2. the Liturgy of the Eucharist (presentation of the gifts, consecration, and communion).
Together they form "one single act of worship."

This structure is similar to the Risen Jesus' encounter with the two disciples. After explaining the
Scripture, he sat at table, "took bread, blessed and broke it, and gave it to them" (Lk 24:13-35).
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Christ Presides Invisibly
Christ himself is the principal agent of the Eucharist, presiding invisibly over every
Eucharistic celebration. The bishop (or priest) acts in the person of Christ the head,
giving the homily, receiving the gifts, and saying the Eucharistic prayer. Others
exercise various ministries. All the people participate by their "Amen."
A Living Memorial (1362-1364)
The Eucharist is a memorial, making present and sacramentally offering Christ's

sacrifice. Therefore, every liturgy contains a memorial prayer (anamnesis) after the
words of institution.
This "memorial" is not just a recollection of past events. In the liturgy, these events become
present and real. Similarly, the Jews believe that the events of liberation from Egypt are made
present to them each time they celebrate the Passover. The sacrifice of Christ is made present and
remains ever present. Whenever Eucharist is celebrated, "The work of our redemption is carried
out."
Eucharist as Sacrifice
As a memorial of Christ's Passover, the Eucharist is a sacrifice. The words of

institution manifest this clearly. "This is my body which is given for you" and
"This cup which is poured out for you is the New Covenant in my blood" (Lk
2:19-20). This body and blood is "poured out for many for the forgiveness of
sins" (Mt 26:28).
The Cross and the Eucharist
The sacrifice of the cross and the sacrifice of the Eucharist are one single
sacrifice. "The victim is one and the same... the same Christ who offered himself
once in a bloody manner on the altar of the cross is offered in an unbloody manner" (Council of
Trent).
The Eucharist is also the Church's sacrifice because she herself is offered whole and entire. In this
way the prayers and sufferings of all the faithful are united with Christ and all generations can be
united with his offering.
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The Presence of Christ
The Risen Christ - Especially Present: Although the risen Christ is present in many
ways to his Church (in his Word, in the prayers, in the poor, in the sacraments), "he
is present... most especially
The Real Presence:

The Eucharist is raised above all the other sacraments because the mode of Christ's
presence is unique. In the Eucharist, "the body and blood, together with the soul
and divinity of Our Lord Jesus Christ, and therefore, the whole Christ is truly,
really and substantially contained" (Council of Trent). "This presence is called real
because it is presence in the fullest sense. It is a substantial presence by which
Christ, God and man, makes himself wholly and entirely present" (Council of
Trent).
Continuing Presence:
This Eucharistic presence begins at the moment of consecration and continues as long as the
species of bread and wine subsist. Christ is present whole and entire in each of the species and in
each of their parts in such a way that breaking the bread does not divide Christ (Council of Trent).
Preparing for Communion
Jesus said that "unless you eat the flesh of the Son of man and drink his blood, you have no life in
you" (Jn 6:53).
St. Paul teaches that we must be prepared for Communion. Those who receive Communion "in an
unworthy manner will be guilty of profaning the body and blood of the Lord." Before
Communion, "Let a man examine himself" (1 Cor 11:27-29).
Anyone conscious of a grave sin must receive the sacrament of Reconciliation before receiving
Communion.
Need to Receive
The faithful, if properly disposed, should receive Communion every time they participate in Mass.
"This more perfect form of participation in the Mass is warmly recommended" (Second Vatican
Council).
The faithful must take part in Mass on Sundays and holy days of obligation. They are required by
Church law (Canon 920) to receive Communion once a year. They are encouraged to participate
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in weekly and even daily Communion.
The Seven Effects of Holy Communion
1. Increases our union with Christ - "He who eats my flesh and drinks my blood, abides in me and
I in him" (Jn 6:56). "He who eats me, will live because of me" (Jn 6:57). "Life and resurrection
are conferred on whoever receives Christ" (Syriac Office of Antioch). The flesh of the risen
Christ increases our baptismal life of grace.
2. Separates us from sin - Since Christ's body was "given for us" and his blood was shed "for the
forgiveness of sins," the Eucharist cleanses past sins and preserves from future sins. Because
the blood is "poured out for the forgiveness of sins, I should always receive it, so it may always
forgive my sins. Because I always sin, I should always have a remedy" (St. Ambrose).
3. Wipes away venial sins - The Eucharist gives us a living charity which wipes away venial sins.
Also, Christ helps us to break our disordered attachments. "Having received this gift of love, let
us die to sin and live for God" (St. Fulgentius of Ruspe).
4. Preserves us from future mortal sin - The Eucharist is not directly ordered to the forgiveness of
mortal sins. This is proper to the sacrament of Reconciliation.
5. Brings about the Unity of the Mystical Body - By Communion, the person's baptismal
incorporation into the Church is deepened. "Because there is one bread, we who are many are
one body, for we all partake of the one bread" (1 Cor 10:16-17). "You hear the words ‘the Body
of Christ' and respond ‘Amen.' Be then a member of the Body of Christ that your Amen may be
true" (St. Ambrose).
6. Commits us to the poor - Receiving Communion demands that we recognize Christ in the poor.
"You have tasted the Blood of the Lord, yet you do not recognize your brother" (St. John
Chrysostom).
7. Brings about the unity of Christians - "O sign of unity! O bond of charity." The painful
experience of Church division which breaks common Eucharistic participation makes our
prayers for unity even more urgent.
In Grave Necessity
Catholic ministers can give the sacraments of Eucharist, Penance, and Anointing of the Sick in a
grave necessity (determined by the Ordinary) to other Christians not in full communion with the
Catholic Church who ask for them, are properly disposed, and have Catholic faith regarding these
sacraments (Canon 844, #4).
SUMMARY
Consecrated life is a state of life in the Catholic Church lived by those faithful who are called to
follow Jesus Christ in a more exacting way. They led lives dedicated to God, each in his own way.
Many of them, under the inspiration of the Holy Spirit, became hermits or
founded religious families.
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Module 2
Topic 2 Prepared by: JESTONY B. AMTAR
Activities
Name:________________________________________________ Course/Year:___________________

expressed in a minimum of five sentences. Answers must be put
on a short-size bond paper. Please follow this format. (30 pts)
1. How does baptism bring us new life in Christ? (15 pts)
2. How is confirmation related to Christ and the Church? (15 pts)

question below. Put your reflection on a short-size bond paper.
(20 pts)
1. Why do we need to value the Eucharist as a student, person, and a Christian?
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TOPIC 3
SACRAMENT OF HEALING
There are two sacraments of healing in Catholic sacramental life, the Sacrament of Reconciliation
and the Sacrament of Anointing of the Sick. The goal of each sacramental rite is to bring God’s
healing to the sick through Jesus the Christ and in the power of the Holy Spirit.
The Sacrament of Reconciliation is an encounter with the mercy of God. It is the process whereby
a person whose actions or lack of actions has wounded one’s relationship with himself/herself,
with others and or with God. Jesus has given the community of His disciples a way to be
reconciled with the whole People of God who has been affected by the reality of human sin and
evil. Through the ministry of the priest confessor.
Sacrament of Anointing of the Sick, in the course of our human life, we experience physical,
psychological or spiritual illness. The Sacrament of the Anointing of the Sick was given by Jesus
to be a sign of his healing presence in the life of the sick person so they might be healed of the
cause of one’s illnes. The Sacrament of the Sick is administered by the priest by anointing the sick
person on the forehead and the palms of the hands, invoking God to bring healing to the ill person
through the power of the Holy Spirit.
A. Sacrament Of Penance/Reconciliation
The Sacrament of Penance (also commonly called the Sacrament of Reconciliation or Confession)
is one of the seven sacraments of the Catholic Church (known in Eastern Christianity as sacred
mysteries), in which the faithful are absolved from
sins committed after Baptism and they are reconciled
with the Christian ...
The Sacrament Of Penance And Reconciliation
Although spiritual direction is not necessarily

connected with the sacrament, the sacrament of
penance has throughout the centuries been one of its
main settings, enabling the Christian to become
sensitive to God's presence, deepen the personal
relationship with Christ, and attend to the action of
the Spirit in one's ..
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Cathechism Of The Catholic Church

2
1422 "Those who approach the sacrament of Penance obtain pardon from God's mercy for the
offense committed against him, and are, at the same time, reconciled with the Church which they
have wounded by their sins and which by charity, by example, and by prayer labors for their
conversion."
What Is This Sacrament Called?

1423 It is called the sacrament of conversion because it makes sacramentally present Jesus' call to
conversion, the first step in returning to the Father5 from whom one has strayed by sin. It is called
the sacrament of Penance, since it consecrates the Christian sinner's personal and ecclesial steps of
conversion, penance, and satisfaction.
1424 It is called the sacrament of confession, since the disclosure or confession of sins to a priest
is an essential element of this sacrament. In a profound sense it is also a "confession" -
acknowledgment and praise - of the holiness of God and of his mercy toward sinful man. It is
called the sacrament of forgiveness, since by the priest's sacramental absolution God grants the
penitent "pardon and peace."6
It is called the sacrament of Reconciliation, because it imparts to the sinner the live of God who
reconciles: "Be reconciled to God."7 He who lives by God's merciful love is ready to respond to
the Lord's call: "Go; first be reconciled to your brother."8
Major Parts of this Sacrament

Contrition
Confession
Penance/satisfaction
The Act of the Priest-Confessor

Absolution - the efficacious sign of God’s prdon, which reconciles the penitent to God and the
Christian community.
Biblical Basis of Penance/Reconciliation
This sacrament has strong scriptural foundation. Because it is Biblically anchored in the old
testament, and our lord perfected it the new testament(cf. Matt. 5:17).
Lev. 5:5-6 (NIV) . . . when anyone becomes aware that they are guilty in any of these matters,
they must confess in what way they have sinned. As a penalty for the sin they have committed,
they must bring to the Lord a female lamb or goat from the flock as a sin offering; and the priest
shall make atonement for them for their sin.
UPLOADING,
2 OR POSTING ONLINE IN ANY FORM OR BY ANY MEANS WITHOUT THE WRITTEN PERMISSION OF THE UNIVERSITY IS
This numerics before the paragraph refer to the paragraph’s number in the Catechism of the Catholic Church.
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Lev. 19:20-22 (NIV) “‘If a man sleeps with a female slave who is promised to another man but
who has not been ransomed or given her freedom, there must be due punishment. Yet they are not
to be put to death, because she had not been freed. The man, however, mu st bring a ram to the
entrance to the tent of meeting for a guilt offering to the Lord. With the ram of the guilt offering
the priest is to make atonement for him before the Lord for the sin he has committed, and his sin
will be forgiven. . .
Indeed, sins can be confessed directly to God. However it can be confessed also indirectly to God.
And there are Bible passages that support this claim.
Matt. 3:6 (NLT), And when they confessed their sins, he baptized them in the Jordan River.
Mark 1:5 (NLT), All of Judea, including all the people of Jerusalem, went out to see and hear
John. And when they confessed their sins, he baptized them in the Jordan River.
Acts 19:18 (NLT), Many who became believers confessed their sinful practices. . .
Only God forgives sins, yes (cf. Luke 5:21). But since Jesus is also true God(cf. Heb. 1:8), he can
exercise this divine power to forgive sins(cf. Matt. 9:6). And by the virtue of his divine authority,
he gave this power to men to exercise in his name(cf. Matt. 9:8, john 20:23).
CCC #1441 Only God forgives sins. Since he is the Son of God, Jesus says of himself, “The Son
of man has authority on earth to forgive sins” and exercises this divine power: “Your sins are
forgiven.” Further, by virtue of his divine authority he gives this power to men to exercise in his
name.
CCC #1442 Christ has willed that in her prayer and life and action his whole Church should be
the sign and instrument of the forgiveness and reconciliation that he acquired for us at the price of
his blood. But he entrusted the exercise of the power of absolution to the apostolic ministry which
he charged with the “ministry of reconciliation.” The apostle is sent out “on behalf of Christ” with
“God making his appeal” through him and pleading: “Be reconciled to God.”
2 Cor. 5:18 (KJV), And all things are of God, who had reconciled us to himself by Jesus Christ,
and had given to us the ministry of reconciliation;
John 20:21-23 (NIV), Again Jesus said, “Peace be with you! As the Father has sent me, I am
sending you.” And with that he breathed on them and said, “Receive the Holy Spirit. If you
forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”
2 Cor. 2:10 (KJV), To whom you forgive any thing, I forgive also: for if I forgave any thing, to
whom I forgave it, for your sake I forgave it in the person of Christ;
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James 5:14-16 (DRA), Is any man sick among you? Let him bring in the priests of the church, and
let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith
shall save the sick man: and the Lord shall raise him up: and if he be in sins, they shall be
forgiven him. Confess therefore your sins one to another: and pray one for another, that you may
be saved.
Why A Sacrament Of Reconciliation After Baptism?
1425 "You were washed, you were sanctified, you were justified in the name of the Lord Jesus
Christ and in the Spirit of our God."9 One must appreciate the magnitude of the gift God has
given us in the sacraments of Christian initiation in order to grasp the degree to which sin is
excluded for him who has "put on Christ."10 But the apostle John also says: "If we say we have
no sin, we deceive ourselves, and the truth is not in us."11 And the Lord himself taught us to pray:
"Forgive us our trespasses,"12 linking our forgiveness of one another's offenses to the forgiveness
of our sins that God will grant us.
1426 Conversion to Christ, the new birth of Baptism, the gift of the Holy Spirit and the Body and
Blood of Christ received as food have made us "holy and without blemish," just as the Church
herself, the Bride of Christ, is "holy and without blemish."13 Nevertheless the new life received
in Christian initiation has not abolished the frailty and weakness of human nature, nor the
inclination to sin that tradition calls concupiscence, which remains in the baptized such that with
the help of the grace of Christ they may prove themselves in the struggle of Christian life.14 This
is the struggle of conversion directed toward holiness and eternal life to which the Lord never
ceases to call us.15
The Conversion Of The Baptized
1427 Jesus calls to conversion. This call is an essential part of the proclamation of the kingdom:
"The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel."16 In
the Church's preaching this call is addressed first to those who do not yet know Christ and his
Gospel. Also, Baptism is the principal place for the first and fundamental conversion. It is by faith
in the Gospel and by Baptism17 that one renounces evil and gains salvation, that is, the
forgiveness of all sins and the gift of new life.
1428 Christ's call to conversion continues to resound in the lives of Christians. This second
conversion is an uninterrupted task for the whole Church who, "clasping sinners to her bosom, [is]
at once holy and always in need of purification, [and] follows constantly the path of penance and
renewal."18 This endeavor of conversion is not just a human work. It is the movement of a
"contrite heart," drawn and moved by grace to respond to the merciful love of God who loved us
first.19
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B. Sacrament Of Anointing Of The Sick
The Church believes and confesses that among the seven sacraments there
is one especially intended to strengthen those who are being tried by
illness, the Anointing of the Sick: This sacred anointing of the sick was
instituted by Christ our Lord as a true and proper sacrament of the New
Testament. It is alluded to indeed by Mark, but is recommended to the
faithful and promulgated by James the apostle and brother of the Lord
(Council Of Trent (1551): DS 1695; cf. Mk 6:13; Jas 5:14-15).
Church Commends the Sick Person to the Lord
"By the sacred anointing of the sick and the prayer of the priests the whole
Church commends those who are ill to the suffering and glorified Lord,
that he may raise them up and save them. And indeed she exhorts them to
contribute to the good of the People of God by freely uniting themselves to
the Passion and death of Christ” (LG 11; cf. Jas 5:14-16; Rom 8:17; Col 1:24; 2 Tim 2:11-12; 1
Pet 4:13).
Christ is the Physician
Christ's compassion toward the sick and his many healings of every kind of
infirmity are a resplendent sign that "God has visited his people" (Lk 7:16;
cf. Mt 4:24) and that the Kingdom of God is close at hand. Jesus has the
power not only to heal, but also to forgive sins; (Cf. Mk 2:5-12) he has
come to heal the whole man, soul and body; he is the physician the sick
have need of (Cf. Mk 2:17). His compassion toward all who suffer goes so
far that he identifies himself with them: "I was sick and you visited me”
(Mt 25:36). His preferential love for the sick has not ceased through the
centuries to draw the very special attention of Christians toward all those
who suffer in body and soul. It is the source of tireless efforts to comfort
them.
Christ Heals the Sick
The risen Lord renews this mission ["In my name . . . they will lay their hands on the sick, and
they will recover] (Mk 16:17-18) and confirms it through the signs that the Church performs by
invoking his name (cf. Acts 9:34; 14:3). These signs demonstrate in a special way that Jesus is
truly "God who saves” (Cf. Mt 1:21; Acts 4:12).
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(CCC # 1513) ” The Apostolic Constitution Sacram unctionem infirmorum, following upon the
Second Vatican Council, established that henceforth, in the Roman Rite, the following be
observed: The sacrament of anointing of the sick is given to those who are seriously ill by
anointing them on the forehead and hands with duly blessed oil – pressed from olives or from
other plants – saying, only once: “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.”
Biblical Basis of Anointing of the Sick
In the bible the letter of apostle st. James is suggestive of this early practice.
James 5:14-15 (DRB) [14] is any man sick among you? Let him bring in the priests of the church
and let them pray over him, anointing him with oil in the name of the lord. [15] and the prayer of
faith shall save the sick man. And the lord shall raise him up: And if he be in sins, they shall be
forgiven him.
James 5:14-15 (NJB) “any one of you who is ill should send for the elders of the church, and
they must anoint the sick person with oil in the name of the lord and pray over him.” [15] “the
prayer of faith will save the sick person and the lord will raise him up again; and if he has
committed any sins, he will be forgiven.”
Here, when there is a sick or a person who is in danger of death due to serious illness or due to old
age, a believers should call out for the elder (priest), and this priest will anoint with holy oil and
pray for that person who suffered from severe health condition or in near to death situation.
Thru this the person could be healed spiritually and/or even physically.
Does Jesus and his apostles ordered us to practice it?

Yes. Starting from Jesus, he passed it to his disciples and apostles, down to the believers
throughout the ages. Here, the event sequence of the following verses wherein Jesus who anointed
sick, he instructs to his followers, followed by his apostles, and apostles taught to people, handed
down through generation as apostolic tradition.
Now the sequence is this:

1st: Jesus healed a sick man by touching him, & healed the blind man as well.
Mark 1:41-42 (NJB [41] Feeling sorry for him, Jesus stretched out his hand, touched him and
said to him, ‘I am willing. Be cleansed.’ [42] And at once the skin-disease left him and he was
cleansed.
Mark 8:23-25 (GNB) [23] Jesus took the blind man by the hand and led him out of the village.
After spitting on the man’s eyes, Jesus placed his hands on him and asked him, “Can you see
anything?” [24] The man looked up and said, “Yes, I can see people, but they look like trees
29
walking around.” [25] Jesus again placed his hands on the man’s eyes. This time the man
looked intently, his eyesight returned, and he saw everything clearly.
2nd: Jesus chose 72 other followers and sent them in pairs to go in every town and instructed
them to heal the sick residents.
Lk 10:8 (NJB) [8] Whenever you go into a town where they make you welcome, eat what is
put before you. [9] cure those in it who are sick, and say, “The kingdom of God is very near to
you.”
3rd: Now, the apostles also followed the example of jesus, they carried-out his teachings as they
anointed the sick for healing.
Mk 6:13 (NJB) and they cast out many devils, and anointed many sick people with oil and
cured them.
4th: The apostle also teaches the members of the church what to do when there have a sick person:
James 5:14 (New Jerusalem Bible) “Any one of you who is ill should send for the elders of the
church, and they must anoint the sick person with oil in the name of the Lord and pray over
him.” [15] “The prayer of faith will save the sick person and the Lord will raise him up again;
and if he has committed any sins, he will be forgiven.”
5th: Apostle St. Paul taught us to handed down their teachings through generation comes as
tradition:
2 Thes 2:15 (NJB) “Stand firm, then, brothers, and keep the traditions that we taught you,
whether by word of mouth or by letter.”
Thus, all these passages listed above are the biblical events which led to today’s “anointing to the
sick” Done by the catholic priest anointing the ill person with the oil and at the same time with his
prayers. That’s why after the death of the apostles, their disciples & followers, (who were the first
Christians and Catholics) adapted & recognized this sacrament’s role in the life of the church.
Like these epistles from early christian fathers testify:
Hippolytus (Born 170 A.D – Died 235 A.D) “O God who sanctifies this oil as Thou dost grant
unto all who are anointed and receive of it the hallowing wherewith Thou didst anoint kings and
priests and prophets, so grant that it may give strength to all that taste of it and health to all that
use it.” (Hippolytus of Rome, Apostolic Tradition, 5:2 [c. A.D. 215])
Origen (Born 184 A.D – Died 253) “In addition to these there is also a seventh [sacrament], albeit
hard and laborious…In this way there is fufilled that too, which the Apostle James says: ‘If then,
there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon
him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man,
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and if he be in sins, they shall be forgiven him.'” (Origen, Homily on Leviticus, 2:4 [A.D. 244])
Athanasius (Born 296 A.D – Died 373 A.D) “[The sick] considered a more terrible calamity than
disease itself … [instead of allowing] the hands of the Arians to be laid on the heads.”
(Athanasius, Encyclical Epistle [A.D. 341])
Aphraates (Born 280 A.D – Died 367 A.D) “….in which there is a sign of the sacrament of life,
by which Christians [baptism], priests [in ordination], kings and prophets are made perfect; it
illuminates darkness [in confirmation], anoints the sick, and by its secret sacrament restores
penitents.” (Aphraates the Persian Sage, Treatises, 23:3 [A.D. 345])
Who instituted this sacrament?

This sacred anointing of the sick was instituted by our Lord Christ as mentioned in the gospel of
mark, and taught by apostle St. James and recommended to the faithful. As we can read in the
catechism in the Catholic Church:
(CCC # 1511) “This sacred anointing of the sick was instituted by Christ our Lord as a true and
proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to
the faithful and promulgated by James the apostle and brother of the Lord”
If instituted by Christ & his apostles, then why “priests” Are authorized to do or
administered this sacrament in the Church?
Even from the Old Testament, we can see that God entrusted the “priest” For making his “holy
oil”
Ex 30:30-31 (NASB) [30] “You shall anoint Aaron and his sons, and consecrate them, that they
may minister as priests to me. [31] “You shall speak to the sons of Israel, saying, `this shall be a
holy anointing oil to Me throughout your generations.
Thus, when New Testament comes, apostle St. James instructed us to call for the elders or priest
for sick person.
James 5:14 (Douay-Rheims Bible) “Is any man sick among you? let him bring in the priests of
the church and let them pray over him, anointing him with oil…….”
James 5:14 (New Jerusalem Bible) “Any one of you who is ill should send for the elders of the
church, and they must anoint the sick person with oil……..”
In the apostolic age (when the apostles still alive), and the early years of Christianity (1st-2nd
century after apostolic days), wherein the disciple elders and church fathers also serve as christian
elders [presbyteroi] and counterpart for Jewish-Levitical priests.
These elders & fathers later became Christian priests since early Christians gradually started
calling the elders & fathers “priests”.
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Why is that “oil” Being used for anointing?
In the bible, god instructed to prepare for sacred oil.
Ex 30:25 (NASB) “you shall make of these a holy anointing oil, a perfume mixture, the work of
a perfumer; it shall be a holy anointing oil.”
Does a person have to be dying first? Just to receive this sacrament?

NO! According to catholic doctrine which we can read in the book titled “catechism of the
catholic church” Says this:
(CCC # 1514) “The anointing of the sick is not a sacrament for those only who are at the point
of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness
or old age, the fitting time for him to receive this sacrament has certainly already arrived”
Who can Receive the Sacrament of the Anointing?
The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence,
as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the
fitting time for him to receive this sacrament has certainly already arrived” (SC 73; cf. CIC, Cann.
1004 § 1; 1005; 1007; CCEO, Can. 738).
If a sick person who received this anointing recovers his health, he can in the case of another
grave illness receive this sacrament again. If during the same illness the person's condition
becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the
Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more
pronounced.
Viaticum, the Last Sacrament of the Christian
In addition to the Anointing of the Sick, the Church offers those who are about to leave this life
the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment
of "passing over" to the Father, has a particular significance and importance. It is the seed of
eternal life and the power of resurrection, according to the words of the Lord: "He who eats my
flesh and drinks my blood has eternal life, and I will raise him up at the last day (Jn. 6:54). The
sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over
from death to life, from this world to the Father (cf. Jn. 13:1).
SUMMARY
The two sacraments of healing are penance and anointing the sick. Penance allows for
spiritual healing and absolution for people who have distanced themselves from God through sin.
When one falls seriously ill, a minister anoints them and prays over them, calling on Christ to
strengthen and heal.
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Module 2
Topic 3 Prepared by: JESTONY B. AMTAR
Activities
Name:________________________________________________ Course/Year:___________________

expressed in a minimum of five sentences. Put your answer on a
short-size bond paper. Please follow this format. (20 pts)
1. How do the sacraments of healing related to Christian prayer and worship? (10 pts)
2. In your own understanding, what is the difference between healing and curing? (10 pts)

question below. Put your reflection on a short-size bond paper.
For Catholics:
1. Would you allow yourself to be anointed or not? Why? Have you seen people being anointed
already? What happened to them after the sacrament?
For Non-Catholics:
1. What sacrament do your pastor perform for the sick members of your Church and how they are
being performed?
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TOPIC 4
SACRAMENT OF SERVICE
Christ did not leave the Church without a sacrament of leadership and service. Through the
various degrees of the Sacrament of Holy Orders, God raises up deacons, priests, and bishops to
serve, lead, and govern the Church as a community of faith. As an ongoing sacrament, Holy
Orders is God’s gift of assistance and strength for the preaching of the Word, the administration
of the sacraments, and the ministry of service leading to holiness.
The Sacrament of Marriage celebrates the human capacity for love and total dedication, and
serves as a witness to Christ’s love for the Church. It involves all aspects of life: mental, physical
and spiritual. While beginning with a wedding service in the presence of God and the faith
community, a husband and wife continue to confer the sacrament on one another whenever they
offer themselves in the service of the other and the larger community
A. Sacrament Of Holy Orders
Why Is This Sacrament Called "Orders"?
The word order in Roman antiquity designated an established civil body, especially a governing
body. Ordinatio means incorporation into an ordo. In the Church there are established bodies
which Tradition, not without a basis in Sacred Scripture, (Cf. Heb 5:6; 7:11; Ps 110:4) has since
ancient times called taxeis (Greek) or ordines. And so the liturgy speaks of the ordo episcoporum,
the ordo presbyterorum, the ordo diaconorum. Other groups also receive this name of ordo:
catechumens, virgins, spouses, widows.
Christ the Minister
Christ himself chose the apostles and gave them a share in his mission and authority. Raised to the
Father's right hand, he has not forsaken his flock but he keeps it under his constant protection
through the apostles, and guides it still through these same pastors who continue his work today.
Thus, it is Christ whose gift it is that some be apostles, others pastors. He continues to act through
the bishops (Cf. LG 21; Eph 4:11).
Two Sacraments of Service to Others
The initiation sacraments (Baptism, Confirmation, and Eucharist) call the believer to holiness and
confer the graces needed for our pilgrimage.
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1. Holy Orders and

2. Matrimony (although contributing to the person's salvation) are directed primarily to the
salvation of others.
Believers (already consecrated by Baptism and Confirmation) receive a particular consecration

through Holy Orders "to feed the Church by the Word and grace of God." Christian spouses,
through Matrimony, are consecrated to the duties of married life.
Degrees of Order: Bishop, Priest, Deacon
 From the very beginning, the three degrees of Church ministry have been called bishop, priest,
and deacon. Catholic doctrine recognizes two degrees of ministerial participation in Christ's
priesthood - the episcopacy and the presbyterate.
 The deaconate is meant to serve these two orders. Therefore, the word sacerdos (priest) denotes
bishops and priests. However, all three orders (the two degrees of priesthood and the degree of
service) are conferred by sacramental "ordination" (Holy Orders).
"Let everyone revere the deacons as Jesus Christ, the bishop as the image of the Father and the
priests as the senate of God for without them one cannot speak of the Church" (St. Ignatius of
Antioch).
God Calls to the Ordained Ministry
No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for
himself; he is called to it by God (Hebrew 5:4). Anyone who thinks he recognizes the signs of
God's call to the ordained ministry must humbly submit his desire to the authority of the Church,
who has the responsibility and right to call someone to receive orders. Like every grace this
sacrament can be received only as an unmerited gift.
The Old Testament Priesthood
Although Israel was "a kingdom of priests," God set aside the tribe of Levi for liturgical service.
By a special rite of consecration, they were "appointed to offer gifts and sacrifices for sin." (Heb
5:1)
This priesthood remains powerless to achieve definitive salvation which is accomplished only by
Christ's sacrifice.
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Prefiguring Christ's Priesthood (1541-1543 CCC)
Catholic Liturgy sees
 the priesthood of Aaron,

 the service of the Levites, and
 the anointing of the seventy elders (Num 11:24-25) as prefiguring the ordained ministry of the
New Covenant.
Christ's Single Offering (“Once for All”)
The fulfillment of the Old Covenant priesthood came about in Christ, the "one mediator between
God and man" (Tim 2:5). Christian Tradition sees Melchizedek ("priest of God Most High") as a
prefiguration of the priesthood of Christ who "by a single offering has perfected for all time those
who are sanctified" (Heb 10:14).
Christ's sacrifice, although unique and accomplished once for all, is made present in the
Eucharistic sacrifice. The one priesthood of Christ is made present through the ministerial
priesthood. "Only Christ is the true priest, the others being only his ministers" (St. Thomas
Aquinas).
Two Priesthoods: Ministerial/Hierarchical and Common
Christ has made his Church "a kingdom of priests for his God and Father" (Rev 1:6). Through
Baptism and Confirmation the faithful are "consecrated to be a holy priesthood" (Second Vatican
Council).
1. The ministerial, hierarchical priesthood (bishop, priest, and deacon) and the common priesthood
(all the faithful) are ordered to one another, but differ essentially.
2. The common priesthood is the unfolding of baptismal grace so the person lives in the Spirit.
The ministerial priesthood is directed to the unfolding of the baptismal grace in all Christians.
This priesthood is given by another sacrament, namely, Holy Orders.
Holy Orders as the Way of Transmission of Apostolic Succession
Thus the risen Christ, by giving the Holy Spirit to the apostles, entrusted to them his power of
sanctifying: (Cf. Jn 20:21-23) they became sacramental signs of Christ. By the power of the same
Holy Spirit they entrusted this power to their successors. This "apostolic succession" structures
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the whole liturgical life of the Church and is itself sacramental, handed on by the sacrament of
Holy Orders.
Representing Christ and the Church
Besides representing Christ to the faithful, the ministerial priesthood offers prayers to God in the
"name of the whole Church."
The Presence of Christ in the Ordained Minister: Acting in the Person of Christ
In the ecclesial service of the ordained minister, it is Christ himself who is present to his Church
as Head of his Body, Shepherd of his flock, high priest of the redemptive sacrifice, Teacher of
Truth. This is what the Church means by saying that the priest, by virtue of the sacrament of Holy
Orders, acts in persona Christi Capitis: (cf. LG 10; 28; SC 33; CD 11; PO 2:6)
It is the same priest, Christ Jesus, whose sacred person his minister truly represents. Now the
minister, by reason of the sacerdotal consecration which he has received, is truly made like to the
high priest and possesses the authority to act in the power and place of the person of Christ
himself (virtute ac persona ipsius Christi) [see, Pius XII, encyclical, Mediator Dei: AAS, 39 (1947)
548].
Christ is the source of all priesthood: the priest of the old law was a figure of Christ, and the priest
of the new law acts in the person of Christ. (St. Thomas Aquinas, STh III,22,4c)
The Priests Are Not Delegates Of The Community
The priests are not delegates of the community. Because the whole Church (head and members)
prays and offers itself, the ministers are ministers of Christ and of the Church. Because the
ministerial priesthood represents Christ, it can represent the Church.
The Sins of the Minister
In spite of this, the minister is not preserved from all human weakness or even from sin. The
guarantee of the Spirit extends to the sacraments so that the minister's own sins cannot impede
their grace. In other acts, however, the minister can harm the fruitfulness of the Church.
This priesthood is ministerial (ordained to service). It is entirely dependent on Christ and ordered
for the good of others. Because the sacrament gives him the sacred power of Christ, the minister
must follow the model of Christ.
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The Brotherhood of the Priests: Presbyterium
With their bishop, priests constitute a unique sacerdotal college (presbyterium). In each local
assembly, they represent the bishop, assume his duties and exercise their ministry in communion
with him. The bishop sees them as co-workers and sons. To the bishop, the priests owe love and
obedience.
All priests are bound together in an intimate sacerdotal brotherhood. Especially in a diocese, they
form (with the bishop) a priestly body. Their unity is expressed liturgically by their imposition of
hands (after the bishop) upon the newly ordained.
The Seal of an Indelible Character
Holy Orders configures the recipient to Christ and enables him to act as a representative of Christ.
As in Baptism and Confirmation, this share in Christ's office is given once for all. This sacrament
also confers an indelible spiritual character and cannot be repeated or conferred temporarily.
A validly ordained man (even if discharged from his obligations) cannot become a layman again
in the strict sense because the spiritual character marks him permanently.
The unworthiness of the minister does not prevent Christ from acting. "Christ's gift is not
profaned: what flows through him keeps its purity and what passes through him remains clean"
(St. Augustine).
B. Sacrament Of Marriage
What does the Catechism of the Church (CCC) say about Marriage?
By their matrimonial Covenant, a man and a woman establish a partnership of the whole of life.
This Covenant is by nature ordered to the good of the spouses and the procreation and education
of offspring. Between the baptized, Christ has raised this Covenant to the dignity of a sacrament
(Canon 1055, #1)
What does the document of Vatican II say about Marriage?
Vatican II’s Pastoral Constitution on the Church in the Modern World, Gaudium et Spes states:
“The intimate partnership of married life and love has been established by the Creator and
qualified by His laws, and is rooted in the conjugal covenant of irrevocable personal consent…
God Himself is the author of matrimony, endowed as it is with various benefits and purposes.”
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Marriage in the Order of Creation
Sacred Scripture begins with the creation of man and woman in the image and likeness of God (cf.
Gen 1:26-27) and concludes with a vision of “the wedding-feast of the Lamb” (Rev 19:7, 9).
Scripture speaks throughout of marriage and its “mystery,” its institution and the meaning God
has given it, its origin and its end, its various realizations throughout the history of salvation, the
difficulties arising from sin and its renewal “in the Lord” in the New Covenant of Christ and the
Church (1 Cor 7:39; cf. Eph 5:31-32).
God Calls Man and Woman to Existence Through Love
God who created man out of love also calls him to love the fundamental and innate vocation of
every human being. For man is created in the image and likeness of God who is himself love: “So
God created human beings, making them to be like himself. He created them male and female.”
(Gen 1:27).
“God is love, and those who live in love live in union with God and God lives in union with them”
(1 John 4:16). Since God created him man and woman, their mutual love becomes an image of the
absolute and unfailing love with which God loves man. It is good, very good, in the Creator’s
eyes. This love which God blesses is intended to be fruitful and to be realized in the common
work of watching over creation: “and God blessed them, and God said to them: ‘Be fruitful and
multiply, and fill the earth and subdue it’ (Gen 1:28; cf. Gen 1:31).
God created man in his own image and likeness: calling him to existence through love, He called
him at the same time for love. Love is the fundamental and innate vocation of every human being.
First Effect of the Sacrament of Marriage: Bond which is Perpetual and Exclusive
The Code of Canon Law states: “From a valid marriage arises a bond between the spouses which
by its very nature is perpetual and exclusive; furthermore, in a Christian marriage the spouses are
strengthened and, as it were, consecrated for the duties and the dignity of their state by a special
sacrament”(Can. 1134
The marriage bond. The consent by which the spouses mutually give and receive one another is
sealed by God himself. From their covenant arises “an institution, confirmed by the divine law, . . .
even in the eyes of society”(GS 48, 1)
The covenant between the spouses is integrated into God’s covenant with man: “Authentic
married love is caught up into divine love”(GS 48 # 2). Thus the marriage bond has been
established by God himself in such a way that a marriage concluded and consummated between
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baptized persons can never be dissolved.
This bond, which results from the free human act of the spouses and their consummation of the
marriage, is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God’s
fidelity. The Church does not have the power to contravene this disposition of divine wisdom (Cf.
CIC, can. 1141)
Second Effect: The grace of the Sacrament of Matrimony
The grace of the sacrament of Matrimony. “By reason of their state in life and of their order,
[Christian spouses] have their own special gifts in the People of God” (LG 11 # 2). This grace
proper to the sacrament of Matrimony is intended to perfect the couple’s love and to strengthen
their indissoluble unity. By this grace they “help one another to attain holiness in their married life
and in welcoming and educating their children” (LG 11 # 2; cf. LG 41).
The Unity And Indissolubility Of Marriage
Moral conscience concerning the unity and indissolubility of marriage developed under the
pedagogy of the old law. In the Old Testament the polygamy of patriarchs and kings is not yet
explicitly rejected. Nevertheless, the law given to Moses aims at protecting the wife from
arbitrary domination by the husband, even though according to the Lord's words it still carries
traces of man's "hardness of heart" which was the reason Moses permitted men to divorce their
wives (Cf.Mt19:8;Deut24:1).
Seeing God's covenant with Israel in the image of exclusive and faithful married love, the
prophets prepared the Chosen People's conscience for a deepened understanding of the unity and
indissolubility of marriage (Cf. Hos 1-3; Isa 54; 62; Jer 2-3; 31; Ezek 16; 23; Mal 2:13-17). The
books of Ruth and Tobit bear moving witness to an elevated sense of marriage and to the fidelity
and tenderness of spouses. Tradition has always seen in the Song of Solomon a unique expression
of human love, insofar as it is a reflection of God's love - a love "strong as death" that "many
waters cannot quench (Song of Songs 8: 6-7).
The Fecundity of Marriage
Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child
does not come from outside as something added on to the mutual love of the spouses, but springs
from the very heart of that mutual giving, as its fruit and fulfillment. So the Church, which is "on
the side of life," (FC 30) teaches that "it is necessary that each and every marriage act remain
ordered per se to the procreation of human life” (HV 11). This particular doctrine, expounded on
numerous occasions by the Magisterium, is based on the inseparable connection, established by
God, which man on his own initiative may not break, between the unitive significance and the
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procreative significance which are both inherent to the marriage act” (HV 12; cf. Pius XI,
encyclical, Casti connubii).
Adultery Is An Offense Against The Dignity Of Marriage
Adultery refers to marital infidelity. When two partners, of whom at least one is married to
another party, have sexual relations - even transient ones - they commit adultery. Christ condemns
even adultery of mere desire (Cf. Mt 5:27-28). The sixth commandment and the New Testament
forbid adultery absolutely (Cf. Mt 5:32; 19:6; Mk 10:11; 1 Cor 6:9-10). The prophets denounce
the gravity of adultery; they see it as an image of the sin of idolatry (Cf. Hos 2:7; Jer 5:7; 13:27).
Adultery is an injustice. He who commits adultery fails in his commitment. He does injury to the
sign of the covenant which the marriage bond is, transgresses the rights of the other spouse, and
undermines the institution of marriage by breaking the contract on which it is based. He
compromises the good of human generation and the welfare of children who need their parents'
stable union.
Divorce is an Offense Against the Dignity of Marriage
 The Lord Jesus insisted on the original intention of the Creator who willed that marriage be
indissoluble (Cf. Mt 5:31-32; 19:3-9; Mk 10:9; Lk 16:18; 1 Cor 7:10-ll). He abrogates the
accommodations that had slipped into the old Law (Cf. Mt 19:7-9).
 Between the baptized, "a ratified and consummated marriage cannot be dissolved by any human
power or for any reason other than death” (CIC, can. 1141).
 The separation of spouses while maintaining the marriage bond can be legitimate in certain
cases provided for by canon law (Cf. CIC, Cann. 1151-1155).
 If a husband, separated from his wife, approaches another woman, he is an adulterer because he
makes that woman commit adultery, and the woman who lives with him is an adulteress,
because she has drawn another's husband to herself (PG 31, 849-852).
Divorce is a grave offense against the Natural Law
Divorce is a grave offense against the natural law. It claims to break the contract, to which the
spouses freely consented, to live with each other till death. Divorce does injury to the covenant of
salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is
recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a
situation of public and permanent adultery:
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“If a husband, separated from his wife, approaches another woman, he is an adulterer because he
makes that woman commit adultery, and the woman who lives with him is an adulteress, because
she has drawn another's husband to herself” (PG 31,849-852).
Other Offenses Against the Dignity of Marriage
Adultery, divorce, polygamy, and free union are grave offenses against the dignity of marriage.
Right to a Trial Marriage is Against the Dignity of Marriage
Some today claim a "right to a trial marriage" where there is an intention of getting married later.
However firm the purpose of those who engage in premature sexual relations may be, "the fact is
that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship between a man
and a woman, nor, especially, can they protect it from inconstancy of desires or whim”
(CDF, Persona humana 7). Carnal union is morally legitimate only when a definitive community
of life between a man and woman has been established. Human love does not tolerate "trial
marriages." It demands a total and definitive gift of persons to one another.
Responsible Parenthood
The regulation of births represents one of the aspects of responsible fatherhood and motherhood.
Legitimate intentions on the part of the spouses do not justify recourse to morally unacceptable
means (for example, direct sterilization or contraception).
SUMMARY
Through the sacraments of service: Holy Orders and Matrimony, those already baptized and
confirmed receive particular vocations in service of God, the Church and the human family.
Those who receive Holy Orders are consecrated or set apart in Christ's name to 'feed the Church
by the word and the grace of God'. And husbands and wives who receive the sacrament of
Matrimony are strengthened and blessed for the dignity and duties of the sacrament of marriage.
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Module 2
Topic 4
Activities
Name:________________________________________________ Course/Year:___________________
Re-read the definition of the Catechism and Vatican II on

Marriage. Find the word that binds their similarities on
marriage. Elaborate this word according to your own
understanding of the lesson on marriage. Put your answer on a short-size bond paper.
Please follow this format. (30 pts)
1. God provided the vocation on marriage and holy orders as our guide to be more intact with Him.
Cite one experience of yours when you desire to fulfill marriage/holy orders and how it affect
your personal relationship with God? (15 pts)
2. Create a personal prayer for vocation on Marriage and Holy Orders. Your prayer may contain 3
to 5 verses. (15 pts)
43
REFERENCES:
Books
Church Documents
1. Christifideles Laici (Apostolic Exhortation of People John Paul II)
2. Familiaris Consortio
3. Gaudium et Spes
4. Sacrocanctum Concilium
5. Dei Verbum
6. Amoris Laetitia
7. Evangelium Vitae
8. Evagelii Gaudium
9. Redemptoris Mater
10. Rosarium Virginis Mariae
11. Catechism of the Catholic Church
12. Declaration Concerning Sexual Ethics
13. I Believe, A Little Catholic Catechism
14. Youth Catechism of the Catholic Church
15. CODEX IURIS CANONICI
16. Catechism for Filipino Catholics. Philippines: Catholic Bishops’ Conference of the
Philippines. (2008).
17. Flannery, A. Vatican Council II: More Post conciliar Document. (Vol. 1). Philippines: St.
Paul Publications. (2007).
18. Flannery, A. Vatican Council II: More Post conciliar Document. (Vol. 2). Philippines: St.
Paul Publications. (2007).
19. New National Catechetical Directory for the Philippines: CBCP, Manila. (2007)
20. Compendium of the Social Doctrine of the Church. Philippines: Catholic Bishops’
Conference of the Philippines. (2004).
E-Source:
htttp://JesusChristSavior.net | Study.com | Catholic.org
https://www.biblestudytools.com
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Name:____________________________________________ Course/Year:__________________
Midterm Examination in GEC RE 002

GOD IN THE LIFE OF THE CHURCH, IN THE SACRAMENTS AND BEYOND
2nd Semester, S.Y. 2020-2021
Answer the following questions comprehensively, substantially, clearly, and logically.

Express your answers in a minimum of FIVE SENTENCES. Any answer below five
sentences will not be credited. Do your best to express your answers in your own words.
Answers that are copied from the internet are easily identified. Put your answers on a short-
size bond paper. Please follow this format. (65 pts)
Rubric for Checking:

1. Sentences with correct grammar, punctuation, comma, and period. (30%)
2. Clarity of thoughts, coherence and consistency of ideas. (35%)
3. Essay content, smooth flow of ideas and validity of thoughts. (35%)
1. Is the Sacrament of Baptism really necessary for salvation? Why/why not? (15 pts)
2. Why there is still need for the sacrament of confirmation? How important it is in the life of
every Christian? (15 pts)
3. Do you think Christ is present in the Eucharist? Do you think his presence means a lot to every
faithful in this celebration? (20 pts)
4. If the original sin is already removed during baptism, why there is still a need for the sacrament
of penance/reconciliation? (15 pts)
45

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Module 2 GEC RE 02

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Prepared by: JESTONY B.

LITURGY AND SACRAMENTS

With the delivery of this Module, students should be able to:

What Does The Word Liturgy Mean?

Christ Liturgy is an Action of His Church

Sacrament: The Visible Sign of the Hidden Reality of Salvation

The Greek word mysterion was translated into Latin by two

Sacrament is the visible sign of the invisible God.

Sacrament is a Sacred Sign

The Greek word mysterion (something "secret" or "hidden"; used

Sacraments and Sacramentals

The Purpose of the Sacraments

The Grouping of the Seven Sacraments

The Seven Sacraments are divided into three groupings:

The Church as the Universal Sacrament of Salvation

The Church as Sacrament is Christ’s Instrument

As sacrament, the Church is Christ's

All Sacraments are Initiated by Christ

Sacraments of Christ’s Actions

Power of the Sacraments Comes from God, NOT from Minister

If celebrated worthily in faith, the sacraments bestow the grace signified

The Church Celebrates the Sacraments Until the Lord Comes

Christ: Primordial Sacrament

Christ’s Presence in the Sacraments

Church: The Fundamental Sacrament of Jesus’ Presence

Answer the following questions below. Answers must be

1. From your readings, differentiate sacraments from sacramentals. (10 pts.)

Make a one-full-page reflection paper based on the given

1. Describe your own involvement in your own church.

Christian Baptism since Pentecost

Union In Baptism With Christ Who Died

Because of Christ, Christian death has a positive meaning: "For to me to live

The Effects of Baptism

By Baptism All Sins Are Forgiven

The Holy Spirit on the Messiah (the Anointed)

In the Old Testament the prophets announced that the Spirit of

Mt 10:19-20; Mk 13:11; Lk 12:11-12

The Book of Acts

The Holy Spirit on the Whole Messianic People

The Holy Spirit from the Time of the Apostles

"Now when the apostles at Jerusalem heard that Samaria had

The Chrism Signifies the Gift of the Holy Spirit

Anointing with Oil

Confirmation Perfects Baptismal Grace

Confirmation Completes Baptismal Grace: The sacrament of confirmation completes the

The Effects of Confirmation

C. Sacrament Of Holy Eucharist

With Eucharist, One Is Fully Initiated Into The Church

The Eucharistic Celebration is the Summit and Font

The Eucharist as the Perpetual Sacrifice of the Cross

Biblical Basis of the Holy Eucharist

Jesus asked his disciples to reenact the

Ten Names of the Eucharist

The inexhaustible richness of this sacrament is

Eucharist as Christ’s Presence under Body and Blood

The mode of Christ's presence under the Eucharistic species is

Transubstantiation During Consecration

By the consecration the transubstantiation of the bread

The Presence of Christ in Both Species Endures

Instituting the Eucharist

Eucharist as the Memorial of Christ Sacrifice

The New Passover

Two Parts of the Eucharistic Celebration

Together they form "one single act of worship."