Are you up to speed on the seven sacraments of the Catholic Church? (Quick, close your eyes and name all seven.) Now check the list below. Or use this overview to help someone you know better understand the spiritual treasures available in the Catholic Church. References to the Catechism and the Scriptures are provided.
Baptism (CCC 1213-1284)
In Matthew’s gospel, Christ commands the Apostles to makes disciples of all the nations, baptizing them in the name of the Father, Son, and Holy Spirit (Mat 28:19). The word baptize means “to immerse,” and that is what the sacrament of baptism does. Whether the disciple is fully immersed, partially immersed, or simply has water poured on his or her head, he or she is deeply plunged into the saving power of Christ’s death and resurrection. Baptismal water symbolizes multiple things: death to a way of life separated from God, cleansing from all sin, and birth to a new kind life in Christ. Baptism must be performed in the name of the Trinity because it establishes a new relationship with each of the divine persons. First, the newly baptized become so closely identified with Christ that they become members of his body, the Church. Jesus shares everything with them, including an intimate relationship with His father who now becomes their Father. He also shares His Holy Spirit with them. Thus they become temples of the Holy Spirit.
Who can receive this sacrament? Anyone who has not already been baptized. From the time that Jesus said “let the little children come unto Me” (Lk 18:15; Mat 19:14), the Church has never withheld the benefits of baptism from infants simply because they are incapable of answering for themselves. Infant baptism is a powerful testimony to the fact that we are not saved by our own efforts, but by the free gift of God in Christ. A priest or deacon is the normal minister of this sacrament. But because it is so critical for salvation, it can be performed by anyone, anywhere, in cases of emergency.
Confirmation (CCC 1285-1321)
Many think confirmation is a “coming of age” where teens “confirm” or own their infant baptism. But really, we need to personally confirm and renew our commitment to Christ every day. That’s why we so often use holy water and the sign of the cross, which both come from the baptismal ceremony. Confirmation rather is tied to the Lord’s most popular title. Jesus was called “Christ” (anointed one) because immediately after baptism, He was “anointed” by an outpouring of the Holy Spirit which later fell upon the disciples at Pentecost. The anointing, in both cases, was an empowering commissioning that launched Jesus and His disciples into public ministry. This commissioning for us is called confirmation. In this sacrament, we are anointed by the bishop (or sometimes a priest) with a special oil called “chrism.” In the Old Testament, chrism was used exclusively to anoint prophets, kings, and priests for their mission. Through this sacrament, we receive the duty and power to share in Christ’s priesthood — we are to offer our lives as a living sacrifice to God and intercede for the salvation of others. We share in His kingship, which He paradoxically expressed by washing His disciples feet. And we are commissioned to be prophets, spokespersons for God in the various places and circumstances of ordinary life. Chrism can only be consecrated by a bishop, a successor of the Apostles. Confirmation, then, binds a person more closely to the apostolic foundation and mission of the Church. When a person is baptized after the age of reason (typically 7 years), confirmation is administered immediately after baptism. In the case of infant baptism, confirmation is usually delayed until sometime after the age of reason according to a long-standing tradition of the Western or Latin-rite Catholic Church.
Eucharist (CCC 1322-1419)
All of the sacraments make available the life-giving love of God which we call grace. In the Eucharist, the “sacrament of sacraments,” Christ gives us not only His grace but His entire Self, His humanity (body, blood and soul) as well as His divinity. He offers Himself under the humble signs of bread and wine. When a priest or bishop invokes the Holy Spirit over these everyday things and pronounces the words Christ uttered at the last supper, “This is my body, this is my blood,” they undergo a profound and supernatural transformation. They do not simply symbolize but truly become the Lord’s body and blood. It is clear that this transformation does not take place on the physical or empirical level. Except in the cases of Eucharistic miracles which have occurred throughout history, there is no perceptible change in the bread and wine. The change occurs at a deeper level, with regard to the very essence or substance of these realities.
The kind of change that we normally observe is accidental change. A man’s physical appearance, for example, varies over time (he gets taller or wider, his hair gets thinner, grayer) but he remains essentially the same individual. In the Eucharist, the exact opposite kind of change occurs, substantial change — the essence of the thing changes from bread and wine to Christ’s body and blood though the appearances remain (transubstantiation). Because the Eucharist truly is the body and blood of Jesus Christ, who is God, we worship it. But the primary reason it was given to us was as our spiritual food. The goal of the Christian life is intimate, transforming union with God. The Eucharist provides us with the most intimate experience of Christ possible in this life, and the most powerful means of spiritual growth.
Sacrament of Penance and Reconciliation (Confession) (CCC 1420-1432)
On Easter Sunday, Jesus appeared to the Apostles and breathing upon them said “receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (Jn 20:22-23). In doing this, He instituted the sacrament of penance whose primary purpose is the forgiveness of serious sin committed after baptism. In the Catechism of the Catholic Church, penance is called a sacrament of healing since sin always wounds the sinner as well as those whom the sinner offends. The goal, then, is the restoration of the penitent to spiritual health and liberation from the bondage of sin.
Because the lesser, everyday sins which we call venial also impair our spiritual health and freedom, all are highly encouraged by the Church to avail themselves frequently of this sacrament as an aid in the lifelong process of conversion. After making a prayerful examination of conscience, the penitent must confess to the priest or bishop all grave or mortal sins that can be remembered and is also invited to confess venial sins. The penitent then expresses sorrow to God in some act of contrition (there is no required “formula” for this). Next the confessor, standing in the place of the Divine Physician, “prescribes” a penance of prayer, fasting, or good works intended to promote healing. Assuming the penitent’s commitment to complete this penance, the confessor conveys absolution in the name of the Holy Trinity. Church law obliges all Catholics with grave sin to confess no less than once a year. Though there is no strict obligation for others to use this sacrament, its effectiveness in promoting spiritual growth makes it an indispensable resource for anyone interested in a dynamic Christian life.
The Anointing of the Sick (CCC 1499-1532)
Healing the sick was a large part of the public ministry of Jesus, and He made it an important part of His disciples' mission as well (Mt 10:8; Mk 16:17-18). Jesus used the laying on of hands as well as other “earthy” symbols (Jn 9:6) as signs and instruments of His healing power. The Apostles used olive oil in their healing ministry (Mk 6: 13). James 5:14-15 shows the anointing of the sick with oil by the presbyters or priests of the Church was a regular practice. In the Middle Ages, however, this sacrament came to be called “Extreme Unction” (the last anointing or last rites) and was increasingly limited to spiritual strengthening administered immediately before death.
The Second Vatican Council sought to restore the broader purpose of this sacrament to make Christ and His healing power effectively present to anyone facing a serious illness in any stage of life. The effect of the sacrament is sometimes physical, be it God’s will — many have received physical healing. The sacrament always imparts spiritual strength to enable the recipient to unite his or her suffering to Christ’s suffering and make that suffering spiritually fruitful for the recipient and for the whole Church. Regardless of the physical outcome, the sacrament always offers the suffering recipient help in overcoming fear along with an increase in faith, hope, and love. Anyone facing major surgery, struggling with an acute or chronic disease, mental or physical, even those grappling with the debilitation of old age — all these are encouraged to come forth and request this sacrament which can be received numerous times in a variety of circumstances: within Mass held in church, at a bedside surrounded by friends and family, or in private with only the recipient and a priest or bishop.
Holy Orders (CCC 1536-1600)
From all the disciples, the Lord chose twelve, called Apostles, who were entrusted with the governance of the Christian community. They presided over the entire life and ministry of the Church — worship, the preaching of the Word of God, and the care of the sick and needy. After the Resurrection, others were called to ministry of Apostle, such as Matthias and Paul. Later, the Apostles shared different dimensions of their ministry with two classes of helpers: deacons (Acts 6:1-6), to assist with the ministry of charity, preaching of the word and leading public prayer, and presbyters (“elders,” as in Acts 14:23) or priests, to help with pastoral governance, preaching of the Word, forgiving sins, and the offering of the Eucharist.
The Apostles eventually appointed successors, called bishops, to carry on the apostolic ministry in a line of unbroken succession until the return of the Lord. God never gives anyone a task without conveying the spiritual power to carry it out. Just as Christ imparted the Holy Spirit to the Twelve to help them fulfill their mission (Jn 20:22-23), so the Twelve passed on not only authority but spiritual power to bishops, priests, and deacons through the sacrament of Holy Orders. The bishop, who alone may validly perform this sacrament, conveys the gift of the Holy Spirit through prayer and the laying on of hands to those who share in different ways in the apostolic ministry. In baptism and confirmation, all the faithful are given charisms or spiritual gifts along with a mandate to participate in the work of the Church. Those in Holy Orders, however, have a unique ministry of discerning, coordinating and shepherding these charisms and nourishing the faithful through word and sacrament that they be equipped to carry out their mission in the world.
Sacrament of Matrimony (CCC 1601-1666)
Marriage is a universal human institution. A man and a woman publicly enter into an exclusive, permanent sexual relationship intended for their mutual support as well as for the procreation and education of children. This is a good and natural reality, created by God. But when Christ, the Bridegroom, came, He elevated this natural reality to a new and supernatural level. The Christian husband and wife become a prophetic sign of the unbreakable bond between Christ and his bride, the Church (in Eph 5:32 “mystery” can also be translated “sacrament”). This is why the Church, following the example of her founder (Mk 10:11f & Lk 16:18), has always insisted on the indissolubility of marriage.
Some wrongly think that the “annulment” process is just another name for Catholic divorce. Rather, it is a recognition by the Church that though a couple was legally married, the marriage bond was never effectively forged, leaving those two individuals free to marry again. This is because a ceremony is not what conveys this sacrament. It is rather the informed, free consent of the two spouses who understand and intend an exclusive relationship open to children which forges the marriage bond. The priest, deacon, or other minister who presides at the ceremony simply witnesses and officiates. It is the spouses who minister this sacrament to each other. If freedom, discretion, or proper intention is lacking in either one, the bond is not created. But once a sacramental bond is created and consummated through sexual union, the Church has no authority or power to dissolve it. This underlines the great esteem the Church has for this sacramental vocation which has extraordinary importance for the upbuilding of the Church and profound power to advance the sanctification of the spouses.
Dr. D'Ambrosio studied under Avery Cardinal Dulles for his Ph.D. in historical theology and taught for many years at the University of Dallas. He appears weekly on radio and TV reaching six continents and his books, tapes, and CDs are internationally distributed. He will be leading a Catholic Heritage Cruise/Pilgrimage to Rome in July 2004. Information on his resources, talks, and cruise is available on his website, www.dritaly.com.
(This article originally appeared in Catholic Digest and is used by permission of the author.)
