Sacraments

Baptism

Baptism is the first of three Sacraments of Initiation in the Catholic Church, the other two being Confirmation and
Eucharist. Initiation simply means the process of becoming a member. Through Baptism we are incorporated into the body of
Christ.

• In some religions bathing in rivers enables people to experience a regeneration of energy and to feel connected to the
source of that energy. But water also brings death, and so in some religious myths water symbolizes the chaotic state of
things before life began, and in others death is the sea from across which no one returns.

Water is a natural symbol, not only in the sense that it is found in nature but also in the sense that it naturally lends itself to
symbolizing many things. Water cleanses, water refreshes, water gives life, but water also brings death.

Ritual washings and bathing were common in the religions of ancient Egypt and Mesopotamia.

Baptism is done by pouring ordinary water on the forehead of the person to be baptized or the catechumens. It can also be
performed by total immersion, by infusion (water is poured on the head, forehead, or face) or by aspersion (water is sprinkled on
the forehead). The ordinary ministers of baptism are the bishops and priests and in the Latin Church, also the deacon.

• The Greek word bapto means to dip or to immerse, and it is likely that early Christian baptism meant being completely
submerged under water. The Christian scriptures also speak of a Jew named John who preached a message of conversion
and repentance, and who baptized those who accepted his call for a complete change of heart.

The development and implementation of the Rite of Christian Initiation of Adults (RCIA) during the 1980s has brought new voices
and new ideas into the debate about the proper age for confirmation. The RCIA emphasizes the liturgical unity of the three rites of
initiation (baptism, confirmation, and first eucharist)

Baptism Theology- Roman Catholicism.

In RCC theology, baptism takes away all sins, original sin, and all personal sins, as well as punishment for sin. Baptism also restores
sanctifying grace to the soul. It does not, however, take away all the consequences of original sin such as death, suffering,
ignorance, and the inclination to sin.

Baptism Theology- Eastern Orthodox

Similar to the RCC, the Eastern Orthodox churches (EO) believe baptism causes forgiveness of sins: “ Through Baptism we receive a
full forgiveness of all sin, whether original or actual; we ‘put on Christ,’ becoming members of His Body the Church.”  The EO affirm
that through baptism sins are washed away and the baptized share in the death and resurrection of Christ and also in His
nature.1 For adults, however, there must be awareness and repentance of sins.

Baptism Theology- Anglican/Episcopalian

The Church of England (CE) and the Episcopal Church (EC) consider baptism as the time when one renounces the sources of sin
(devil, world, and flesh), confesses faith, and receives forgiveness of sins, according to The Book of Common Prayer. The Anglican
39 Articles indicates that baptism is not only a sign of profession but is also a sign of regeneration or the new birth . Baptism serves
as an instrument that grafts the baptized into the church and is the means by which the promises of forgiveness of sin and adoption
as sons of God by the Holy Spirit are visibly signed and sealed. 

Baptism Theology- Reformed Churches

The Reformed thinkers also saw baptism as an initiation into the community of the faithful, similar to the function of circumcision
in the Old Testament.
Baptism and Christian Initiation

The followers of Jesus never underwent Christian baptism, but they may have been baptized at the baptism of John the Baptist. The
gospels also mention the apostles baptizing during the lifetime of Jesus, and if these accounts are historically accurate, this ritual was
probably a sign of moral conversion similar to John’s.

Paul's understanding of Christ was that he himself had experienced the mystery of dying to everything he held dear and rising
to a new way of life in a new community. In some way he had participated in that same mystery, and he came to realize that others
who were baptized had likewise lived through it. By being submerged under water they had joined Christ in dying to sin, and in
coming out of the water they arose into a transformed and redeemed life.

Confirmation

Catechism teaches that confirmation confers an indelible character or mark or seal of the Holy Spirit on the soul of the recipient
(1295-1296, 13041305), but it does not explain how this seal is different from the one conferred by baptism.

The Council of Arles (314) decided that heretics should not be rebaptized, also decided that they should receive a second imposition
of hands so that they might again have the Holy Spirit which they had lost.\

The Catechism of the Council of Trent (1566) and the basis of all modern Catholic catechisms stated that confirmation could be
given to any baptized Catholic but that it was not necessary to receive the sacrament until the age of seven even though it should
not be postponed beyond the age of twelve.

John Calvin even saw this instruction and confirmation in Christianity as a clue to what confirmation had meant in the early
church. He believed that in patristic times there had been a sort of catechumenate for those who had been baptized as infants,
and that in confirmation they were examined by the bishop, made a public profession of faith, and were approved by the laying
on of hands. He also found a biblical precedent for this idea in the fact that in the New Testament the laying on of hands is always
preceded by a profession of faith, and he contended that even though the imposition of hands could no longer confer spiritual
charisms as it had in apostolic times, it could still be retained as a form of solemn blessing.

Eucharist

Lord’s supper, because of its connection with the supper which the Lord took with his disciples on the eve of his Passion. It
anticipates the wedding feast of the Lamb in the Heavenly Jerusalem.

The holy Sacrifice, because it makes present the one sacrifice of the Christ the savior and includes the Church’s offering.

a Latin meaning of representation, which the bishop or priest acting in the person of Christ, the Head. (In persona Christi Capitis.)

The Eucharist is a sacrifice of thanksgiving to the father

A blessing by which the Church expresses her gratitude to God for all his benefits, for all that he accomplished through creation,
redemption, and sanctification. First of all, Eucharist means “Thanksgiving”.

The liturgy of the Eucharist unfolds according to the fundament structure.

It displays two great form a fundamental unity: the gathering, the liturgy of the Word, with readings, homily, and general
intercessions.
Reconciliation

The Sacrament of Reconciliation brings about a change of heart through God's mercy and forgiveness. Reconciliation (also known as
Confession or Penance) is a sacrament instituted by Jesus Christ in His love and mercy to offer sinners forgiveness for offenses
committed against God. At the same time sinners reconcile with the Church who is also wounded by our sins.

The Greek word for reconciliation is “katallage,” which translates to “adjustment of a difference” or “restoration to favor,” while
the Hebrew word is “kapar” or “kaphar,” which translates to “cover over” or “atone.”

The Act Of The Penitent

> Contrition

- sorrow of the soul and repentance of the sins committed, it is a determination not to sin again. Contrition arises from a love of
God.

The confession

- to confess one’s sins to God through a priest. When confessing you have to show yourself honestly as you do to God and you
should confess clearly and accurately. We have to remember that God is the one who forgives sins.

Absolution

- Payer of the minister of the sacrament of reconciliation/penance to ask God to forgive the penitent’s sins.

THE PARABLE OF THE PRODIGAL SON IS A GREAT EXAMPLE FOR THE SACRAMENT OF RECONCILIATION.

- The father had not forgiven the son because he returned, the father had forgiven the son before he returned. That is why
the father was waiting for his son to come back soon. likewise, God our Father is waiting for us with endless mercy, no
matter what kind of sin you have committed, as long as you return to him, our father will give you a hug and kiss you
before we event get there. As long as we change our minds and return to him.
Anointing of the Sick

Viaticum is a term developed by the Catholic Church that has a long history and much symbolism. Strictly speaking, the word
“viaticum” is used in the Church to denote the reception of Holy Communion by a sick person on their deathbed.  

◦ The bishop and priest are the only proper ministers of the sacrament of the sick." Anointing the sick is a right and obligation
for all pastors toward the faithful committed to their pastoral care. In the first place, the right and duty belong to the bishop
and this is reflected in the fact that he normally blesses the oil of the sick. The sacramental care of the sick is also
entrusted to the parish priest and his assistants.

◦ Viaticum is the Holy Eucharist received by those who are about to leave this earthly life and are preparing for the journey
to eternal life. Communion in the body and blood of Christ who died and rose from the dead, received at the moment of
passing from this world to the Father, is the seed of eternal life and the power of the resurrection.

Second Vatican Council (1962-1965).

The second Vatican Council in the twentieth century restored the sacrament as a sacrament for the sick, not just for the dying.

These reforms were signaled by the change of the name from extreme unction to anointing of the sick. The council also urged an
earlier use of the sacrament, noting that it should be administered at the very beginning of the danger of death from sickness or old
age. The bishops also restored the order of the sacraments for the dying to penance, anointing, and viaticum.

The unconscious may be anointed:

it seems more appropriate that in the case of an unconscious sick person the Anointing of the Sick be administered rather than
Penance.

IV. SIGN AND SYMBOLS – The Form and Matter

MATTER

1. Candle
2. Crucifix
3. Stole
4. The Eucharist
5. Olive branch
6. Laying of human hands to the sick
7. Chrism Oil.

FORM

 “Through this holy anointing may the Lord in His love and mercy help you by the grace of the Holy Spirit, and may the Lord who frees
you from sin, save you and raise you up.”

Frequency of Anointing

During the Middle Ages when the Sacrament of the Sick was seen in the West as a sacrament of the dying, some theologians like Ivo
of Chartres thought that the sick person could be anointed only once. However, this view was generally rejected.

The sacrament of anointing may and should be repeated if a sick person suffers a relapse or in the same illness if the condition gets
more critical. If a sick person who received the sacrament of Anointing recovers his or her health, he or she can receive this
sacrament again in the case of another grave illness. An elderly person whose "frailty becomes more pronounced" may also receive
the Anointing of the Sick on several occasions.
Holy Matrimony

According to Catholic Marriage Care Service CLG, sacrament of Marriage is a lasting commitment of a man and a woman to a
lifelong partnership, established for the good of each other and the procreation of their children.

• Sacrament of Marriage is part of Church’s liturgy. Jesus taught that marriage is indissoluble.

• Through the sacrament of Marriage, the Church teaches that Jesus gives the strength and grace to live the real meaning of
marriage. In the writings of St. Paul: “Husband’s, love your wives, even as Christ loved the church and handed himself over
for he to sanctify her.” (Ephesians 5:25-26).

• Exchanging of Rings

• The rings, although not required as part of a Catholic marriage, are an ancient symbol of the couple’s commitment to one
another and their desire to enter into the covenant relationship of marriage. In the Scriptures, rings were given as signs
of commitment. After being blessed by the priest the rings are exchange between bride and groom. This exchange
signifies that in married life the weaknesses of one partner will be compensated for by the strengths of the other.

Positive Aspects of the Context of Marriage Today

• Stronger awareness of personal freedom.

• More attention to the quality of the marital relationship.

• Greater realization of the dignity of women.

• More attention to the education of children and responsible procreation.

• Realization that families must work together.

Negative Aspects of the Context of Marriage Today

• A type of individualism that can be threatening to the relationship.

• Confusion about the roles of parents and children.

• Challenge of passing on moral values.

• Increasing divorce rates.

• Utilarian view of human life.

Form and Matter of the Sacrament of Marriage

Form: “I take you…” (spoken as a vow) or “I do” (spoken as an affirmation of the vow spoken by the representative of the
Church).

Matter: Bride and Groom

Holy Orders

The sacrament of apostolic ministry through which the mission of entrusted to Christ to his apostles continues to be exercised in the
Church till the end of time.

The word “order” designated an established governing body. Order means the group or body of those who carry on certain
functions such as teaching, sanctifying, and governing.

The apostles were effectively the first bishops. Unlike the Jewish tradition of priesthood, the Last supper created was called the
Ministerial Priesthood.

Bishop

Only a Catholic Church Bishop has the fullness of Holy Orders and the ability to ordain other men o priesthood. The Ordination
occurs when the bishop recites the ordination prayer while placing hands on the head of a Baptized male.