Sacraments of the

Catholic Church
- The seven sacraments of the Catholic
Church are visible rites seen as signs
and efficacious channels of God's
grace. They are divided into three
categories: initiation, healing, and
service. Baptism and penance are the
"sacraments of the dead", while the
other five are collectively the
"sacraments of the living".

History
- The current seven sacraments were established in the Sentences by Peter Lombard and
confirmed by the Fourth Council of the Lateran in 1215.

Current
- The Church's liturgical life revolves around the Eucharistic sacrifice and sacraments.

The list of seven sacraments already given by the Council of Florence (1439) was

reaffirmed by the Council of Trent (1545–1563), which stated:
CANON I.- If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ,
our Lord; or that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist,
Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and
properly a sacrament; let him be anathema.
CANON IV.- If any one saith, that the sacraments of the New Law are not necessary unto salvation, but
superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone,
the grace of justification; – though all (the sacraments) are not necessary for every individual; let him be
anathema.

Dogmatic aspect
- Sacred tradition and Scripture form a sacred deposit of the word of God, committed to the
Church. Sacraments are immutable and the Church has the power to adapt to the cultures of
recently evangelized peoples.
- Baptism cannot be changed to allow a non-Trinitarian formula, Reconciliation must be received
before communion, and the ordination of women is not possible.
- The efficacy of sacraments does not depend on the celebrant's state of grace, but on the recipient's
disposition.

Faith and grace

- The Catholic Church teaches that the sacraments are efficacious signs of grace instituted by
Christ and entrusted to the Church.
- They presuppose faith and are meant to nourish, strengthen and give expression to faith. Seven
sacraments are necessary for salvation, but not all are necessary for every individual.

Sacraments and initiation

 - The Compendium of the Catechism of the Catholic Church states that Christian initiation is
accomplished through the sacraments, beginning with Baptism followed by Confirmation and the
Eucharist.
- In the Acts of the Apostles, Baptism, Laying of the Hands (Confirmation/Chrismation) and
Breaking of the Bread are administered to the faithful within a short span of time. Many Eastern
Churches have restored their original tradition of Christian initiation.

Baptism
- Baptism is the first and basic sacrament of Christian initiation, usually conferred by pouring
water on the recipient's head and reciting the baptismal formula. Sprinkling is accepted, provided
the water flows over the skin.

Confirmation
- Confirmation or Chrismation is the second sacrament of Christian initiation. It is
conferred by anointing with Sacred Chrism, which is done by the laying on of the
hand of the minister who pronounces the sacramental words proper to the rite.
- The sacrament can be received only once and the recipient must be in a state of
grace. The originating minister of the sacrament is a validly consecrated bishop.
In the East, the sacrament is administered by the parish priest immediately after
baptism.
- In the West, it is postponed until the recipient's early adulthood. In the 20th
century, the practice of receiving Confirmation later than the Eucharist became
widespread.
Eucharist
- The Eucharist is the third sacrament of Christian initiation, which involves
partaking of the Body and Blood of Jesus Christ and participating in the
Eucharistic memorial of his one sacrifice. The bread and wine used in the rite are
transformed into the Body and Blood of Christ through transubstantiation.
- Participation in the Eucharistic celebration is seen as obligatory on every Sunday and
holy day of obligation and is recommended on other days.

Sacraments of healing
Penance
- The Sacrament of Penance is a spiritual healing of a baptized person from the
distancing from God caused by sins committed.
The sacrament involves four elements:

1. Contrition (the penitent's sincere remorse for wrongdoing or sin,

repentance, without which the rite has no effect);
2. Confession to a priest who has the faculty to hear confessions (Canon
966.1) – while it may be spiritually helpful to confess to another, only a
priest has the power to administer the sacrament;
3. Absolution by the priest; and,
4. Satisfaction or penance.
- Absolution takes away sin, but it does not remedy all the disorders it has
caused. The priest is bound by the "seal of confession", which is
inviolable and must not betray the penitent.
- In some dioceses, certain sins are reserved to the Holy See, and a special
faculty from the Sacred Penitentiary is usually required to absolve them.
Anointing of the Sick
- The Anointing of the Sick is the second sacrament of healing and can be
administered to any member of the faithful in immediate danger of death. It is also known as
"Extreme Unction" and is administered as one of the Last Rites.

Sacraments of service
Holy Orders
- Holy Orders is the Sacrament by which a layman is made a deacon, a priest is made a bishop, and
a priest is made a bishop.
- Ordination as a bishop confers the fullness of the sacrament, membership of the College of
Bishops, and the threefold office to teach, sanctify, and govern the People of God.
- Ordination as a priest calls the priest to take the role of Christ, the Head of the Church,
and the one essential High Priest.
Matrimony
- Matrimony is a sacrament that consecrates for a particular mission in building up the
Church and provides grace for accomplishing that mission.
- It is celebrated in the presence of the local Ordinary or Parish Priest or cleric delegated
by them and at least two witnesses. For a valid marriage, a man and a woman must
express their conscious and free consent to a definitive self-giving to the other,
excluding none of the essential properties and aims of marriage.