The sacrament of baptism ushers us into the divine life, cleanses us from sin, and initiates us as members of the Christian community. It is the foundation for the sacramental life.
At baptism, the presider prays over the water:
Father, look now with love upon your Church, and unseal for her the fountain of baptism. By the power of the Holy Spirit give to this water the grace of your Son, so that in the sacrament of baptism all those whom you have created in your likeness may be cleansed from sin and rise to a new birth of innocence by water and the Holy Spirit. (Christian Initiation of Adults, #222A)
Baptism frees us from the bondage of original and actual sin. Water is poured in the name of the Father, the Son and the Holy Spirit. Today, the sacrament of baptism is often performed on infants, shortly after birth. Adult baptisms take place at the Easter Vigil through the restored Rite of Christian Initiation for Adults. Adults or children who have been baptized in a valid Christian church are not baptized again in the Catholic church. As we say in the Nicene Creed, “I confess one Baptism for the forgiveness of sins…”
The Catechism teaches:
"The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ" (CCC 1279).
While in ordinary circumstances, sacraments in the Catholic Church are administered validly by a member of the ordained clergy, in an emergency situation, the sacrament of baptism can be administered by anyone.
In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pour water on the candidates head while saying: “I baptize you in the name of the Father, and of the Son and of the Holy Spirit" (CCC 1284).
You have asked to have your children baptised. In doing so you are accepting the responsibility of training them in the practice of the faith. It will be your duty to bring them up to keep God’s commandments as Christ taught us, by loving God and our neighbor. Do you clearly understand what you are undertaking? -Rite of Baptism of Children
When parents bring their child for baptism they are asking the Church to welcome this child. The child is reborn as a child of God in the waters of baptism. Yet this new spiritual life which God gives the child is entrusted to the parents and Godparents. This new life, this light of Christ, is to be kept burning brightly. This means parents are taking up the grave responsibility to bring their children up in the church. This means bringing them to Mass, teaching them how to pray, and teaching them right from wrong. It is difficult at times to live by God’s laws, but in living by God’s laws we come to the fullness of joy. In having their child baptized, parents are committing to live a Catholic life according to the precepts of the church, and to help raise their child to live by those same precepts. The request for baptism presupposes an intention to have the child educated in the faith.
Parents should choose godparents very carefully. Godparents should be people of extraordinary virtue and faith, an example to the child and even to the parents of life well lived in Christ. Godparents must be at least 16 years old confirmed and practicing Catholics. You may have up to one male and one female godparent. A baptized non-Catholic may act as a Christian witness and place of one of the godparents. If the godparent is unable to attend the baptism someone else may stand in their place as a proxy.
As there is some confusion, it should be noted that Godparents are not necessarily the people who you would ask to adopt the child if something would happen to you. Godparents are the people that you ask to pray for you on a frequent basis so that you might be a good parent.
Eucharist
The liturgical life of the Church revolves around the sacraments, with the Eucharist at the center (National Directory for Catechesis, #35). At Mass, we are fed by the Word and nourished by the Body and Blood of Christ. We believe that the Risen Jesus is truly and substantially present in the Eucharist. The Eucharist is not a sign or symbol of Jesus; rather we receive Jesus himself in and through the Eucharistic species. The priest, through the power of his ordination and the action of the Holy Spirit, transforms the bread and wine into the Body and Blood of Jesus. This is call transubstantiation.
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. (CCC 1413)
I am the living bread that came down from heaven; whoever eats this bread will live forever;…Whoever eats my flesh and drinks my blood has eternal life and…remains in me and I in him. (John 6:51, 54, 56)
In the gospels we read that the Eucharist was instituted at the Last Supper. This is the fulfillment of the covenants in the Hebrew Scriptures. In the Last Supper narratives, Jesus took, broke and gave bread and wine to his disciples. In the blessing of the cup of wine, Jesus calls it “the blood of the covenant” (Matthew and Mark) and the “new covenant in my blood” (Luke).
This reminds us of the blood ritual with which the covenant was ratified at Sinai (Ex 24) -- the sprinkled the blood of sacrificed animals united God and Israel in one relationship, so now the shed blood of Jesus on the cross is the bond of union between new covenant partners -- God the Father, Jesus and the Christian Church. Through Jesus’ sacrifice, all the baptized are in relationship with God.
The Catechism teaches that all Catholics who have received their First Holy Communion are welcome to receive Eucharist at Mass unless sin a state of mortal sin.
Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance. (CCC 1415)
The Church warmly recommends that the faithful receive Holy Communion when they participate in the celebration of the Eucharist; she obliges them to do so at least once a year. (CCC 1417)
Receiving the Eucharist changes us. It signifies and effects the unity of the community and serves to strengthen the Body of Christ.
The central act of worship in the Catholic Church is the Mass. It is in the liturgy that the saving death and resurrection of Jesus once for all is made present again in all its fullness and promise – and we are privileged to share in His Body and Blood, fulfilling his command as we proclaim his death and resurrection until He comes again. It is in the liturgy that our communal prayers unite us into the Body of Christ. It is in the liturgy that we most fully live out our Christian faith.
The liturgical celebration is divided into two parts: the Liturgy of the Word and the Liturgy of the Eucharist. First we hear the Word of God proclaimed in the scriptures and respond by singing God’s own Word in the Psalm. Next that Word is broken open in the homily. We respond by professing our faith publicly. Our communal prayers are offered for all the living and the dead in the Creed. Along with the Presider, we offer in our own way, the gifts of bread and wine and are given a share in the Body and Blood of the Lord, broken and poured out for us. We receive the Eucharist, Christ’s real and true presence, and we renew our commitment to Jesus. Finally, we are sent forth to proclaim the Good News!
At confirmation we receive the gifts of the Holy Spirit and confirm our baptismal promises. Greater awareness of the grace of the Holy Spirit is conferred through the anointing of chrism oil and the laying on of hands by the Bishop.
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. (CCC 1316)
Through the Sacrament of Confirmation we renew our baptismal promises and commit to living a life of maturity in the Christian faith. As we read in the Lumen Gentium (the Dogmatic Constitution of the Church) from the Second Vatican Council:
Bound more intimately to the Church by the sacrament of confirmation, [the baptized] are endowed by the Holy Spirit with special strength; hence they are more strictly obliged to spread and defend the faith both by word and by deed as true witnesses of Christ. (no. 11)
Scriptural Foundation for Confirmation
In the Acts of the Apostles we read of the coming of the Holy Spirit on Pentecost. While baptism is the sacrament of new life, confirmation gives birth to that life. Baptism initiates us into the Church and names us as children of God, whereas confirmation calls us forth as God’s children and unites us more fully to the active messianic mission of Christ in the world.
After receiving the power of the Holy Spirit at Pentecost, the Apostles went out and confirmed others, showing confirmation to be an individual and separate sacrament: Peter and John at Samaria (Acts 8:5-6, 14-17) and Paul at Ephesus (Acts 19:5-6). Also the Holy Spirit came down on Jews and Gentiles alike in Caesarea, prior to their baptisms. Recognizing this as a confirmation by the Holy Spirit, Peter commanded that they be baptized (cf. Acts 10:47).
Sacraments of Healing
There are four steps in the Sacrament of Reconciliation:
Sin hurts our relationship with God, ourselves and others. As the Catechism states:
The sinner wounds God’s honor and love, his own human dignity…and the spiritual well-being of the Church, of which each Christian ought to be a living stone. To the eyes of faith no evil is graver than sin and nothing has worse consequences for the sinners themselves, for the Church, and for the whole world. (CCC 1487, 1488)
A mature understanding of sin includes reflecting upon our thoughts, actions and omissions as well as examining the patterns of sin that may arise in our lives. With contrite hearts, we are also called to reflect upon the effects of our sins upon the wider community and how we might participate in sinful systems.
Contrition and conversion lead us to seek a forgiveness for our sins so as to repair damaged relationships with God, self, and others. We believe that only ordained priests have the faculty of absolving sins from the authority of the Church in the name of Jesus Christ (CCC 1495). Our sins are forgiven by God, through the priest.
The Spiritual effects of the Sacraments of Reconciliation include:
Individual confession with a priest is the principal means of absolution and reconciliation of grave sins within the Church. The Sacrament of Reconciliation frees us from sinful patterns of behavior and calls us to complete conversion to Christ. Reconciliation heals our sins and repairs our relationships.
The Sacrament of the Anointing of the Sick gives strength and support and can be administered to anyone struggling with an illness.
In the Catholic Church, Extreme Unction or the Last Rites is the anointing at the time of death. Since the Second Vatican Council, this sacrament is now called the Anointing of the Sick and has been broadened to offer healing and comfort in times of illness that may not lead to immediate death. Speaking about a wider implementation of this sacrament, Pope Paul VI advocated for “a wider availability of the sacrament and to extend it—within reasonable limits—even beyond cases of mortal illness."
The sacrament of the Anointing of the Sick is, ideally, to be administered in a communal celebration.
The Catechism of the Catholic Church states that when the sick are anointed they should be "assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention" (1516). "Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration…It is very fitting to celebrate it within the Eucharist" (1517).
The healing that occurs in this sacrament of anointing is not necessarily physical healing. While we believe that physical healing can occur through the great power of God, the grace that is infused through this special sacrament is the reminder of the eternal presence of God in our human suffering.
When the priest blessing the oil of anointing, he asks God to "send the power of your Holy Spirit, the Consoler, into this precious oil. Make this oil a remedy for all who are anointed with it; heal them in body, in soul and in spirit, and deliver them from every affliction" (Pastoral Care of the Sick, #123).
"The celebration of the Anointing of the Sick consists essentially in the anointing of the forehead and hands of the sick person (in the Roman Rite) or of other parts of the body (in the Eastern rite), the anointing being accompanied by the liturgical prayer of the celebrant asking for the special grace of this sacrament" (CCC 1531).
While the sacrament of the sick is no longer reserved for the dying, it is still an important obligation of every Christian to help their fellow Christian receive viaticum. The Anointing of the Sick is given at the beginning of an illness, and the Eucharist is given as viaticum, or food for the journey at the very end. It is very important for the dying to receive Holy Communion as they prepare for death. Never hesitate to call the parish to request communion and the Apostolic Pardon for someone who is dying. Sometime because of modern medical intervention, people cannot easily receive the Eucharist in their last days. It is particularly valuable to see if it is possible for a person to receive the Eucharist possibly for the last time before they are intubated on a ventilator or put on a feeding tube. With some advance notice Communion can be brought by a priest right after the morning Mass to a person who can no longer swallow solid food under the form of the Precious Blood.
The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age. -Catechism of the Catholic Church 1528
The sacrament of marriage is a visible sign of God’s love for the Church. When a man and a woman are married in the Church, they receive the grace needed for a lifelong bond of unity.
The Sacrament of Marriage is a covenantal union in the image of the covenants between God and his people with Abraham and later with Moses at Mt. Sinai. This divine covenant can never be broken. In this way, marriage is a union that bonds spouses together during their entire lifetime.
The sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life. (CCC 1661)
The love in a married relationship is exemplified in the total gift of one’s self to another. It’s this self-giving and self-sacrificing love that we see in our other model of marriage, the relationship between Christ and the Church.
Marriage is based on the consent of the contracting parties, that is, on their will to give themselves, each to the other, mutually and definitively, in order to live a covenant of faithful and fruitful love. (CCC 1662)
The Church takes the lifelong nature of the Sacrament of Marriage seriously. The Church teaches that a break in this covenant teaches goes against the natural law of God:
The remarriage of persons divorced from a living, lawful spouse contravenes the plan and law of God as taught by Christ. They are not separated from the Church, but they cannot receive Eucharistic communion. They will lead Christian lives especially by educating their children in the faith. (CCC 1665)
We believe that God exists in eternal communion. Together, Father, Son and Holy Spirit are united in one being with no beginning and no end. Human beings, likewise, were created by God in God’s image for the purpose of communion with another human being.
The Catechism of the Catholic Church states, “The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit” (CCC 2205). The Sacrament of Marriage is “unitive, indissoluble and calls us to be completely open to fertility.” Christian marriage at its finest is a reflection of God’s self-giving love expressed between the love of two people.
"Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time…It includes three degrees of order: episcopate, presbyterate, and diaconate" (CCC 1536). Deacons, priest and bishops are essential to the Catholic Church because we believe that they continue the work begun by the apostles.
Since the beginning, the ordained ministry has been conferred and exercised in three degrees: that of bishops, that of presbyters, and that of deacons. The ministries conferred by ordination are irreplaceable for the organic structure of the Church: without the bishop, presbyters, and deacons, one cannot speak of the Church. (CCC 1593)
Ordination is the rite at which the Sacrament of Holy Orders is bestowed. The bishop confers the Sacrament of Holy Orders by the laying on of hands which confers on a man the grace and spiritual power to celebrate the Church’s sacraments.
The sacrament of Holy Orders is conferred by the laying on of hands followed by a solemn prayer of consecration asking God to grant the ordained the graces of the Holy Spirit required for his ministry. Ordination imprints an indelible sacramental character. (CCC 1597)
The Church confers the sacrament of Holy Orders only on baptized men (viri), whose suitability for the exercise of the ministry has been duly recognized. Church authority alone has the responsibility and right to call someone to receive the sacrament of Holy Orders. (CCC 1598)
In the Latin Church the sacrament of Holy Orders for the presbyterate is normally conferred only on candidates who are ready to embrace celibacy freely and who publicly manifest their intention of staying celibate for the love of God's kingdom and the service of men. (CCC 1599)
The Second Vatican Council reminds us that the mission of ordained clergy, while unique, is interrelated to the mission of the lay faithful:
Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity. (Lumen Gentium 10)