The Sacraments

A. They are precious gifts, aiding man to salvation, given by our Lord, and confirmed by the merits of His life-giving death, bestowed by Him on His Holy Church in order that all the Faithful may enjoy their grand benefits. They were called sacraments because the Lord handed them over by material means jointly with Divine spiritual graces. They are seven in number: viz., Baptism, Chrism, the Holy Oblation, Priesthood, Confession, Matrimony, and Anointing of the sick.

A. The word signifies an assembly, and it has two meanings. The first is the spiritual, and is the assembly of the believers composed of spiritual shepherds (owners of the holy priesthood), descending in uninterrupted order from the Apostles; and the flock (the people), all of whom are Christians. They are described by the Apostle as “the Church of the living God, the pillar and ground of the truth” (1 8. Tim. iii. 15). This is the first meaning. The second meaning is material, the house of Christian worship; such buildings are called churches, for in them are assembled the Faithful for Christian worship and the celebration of spiritual sacraments (1 Cor. xi. and xiv.).

A. It is the Sacrament of regeneration, or second birth, by water and the Holy Ghost. Through its means we are cleansed of all our past sins, and renewed, and we become God’s children through grace, and pure members of Christ’s Church. He said, glory be to Him, “Except a man be born of water and of the spirit, he cannot enter into the kingdom of God” (S. John iii. 5). He also said, as mentioned before, that “He that believeth and is baptized shall be saved.”

A. It is a holy anointing, sanctified by the Holy Ghost, by which the person baptized is outwardly anointed and becomes inwardly filled with grace. It is used also for sanctifying the holy temples and vessels and consecrating them for spiritual service.

A. Holy Scripture points to two things, Baptism and the Laying-on of Hands, for in Apostolic times, when Christianity began to spread, the Apostles used after Baptism to lay their hands upon the Faithful, and they received the Holy Ghost (Acts viii. 17, and xix. 6). The Apostle also makes a distinction between Baptism and the Laying-on of Hands (Heb. vi. 2). But the Church in early days adopted the holy oil consecrated by the high priest for the anointing of those baptized, identical with the laying-on of hands, especially as it found it ordained in the Old Testament (Ex. xxx. 25). The priests, therefore, anoint those baptized with this oil invoking for them the secret power of the Holy Ghost which has also been called in Scripture, Unction (1 S. John ii. 20, and 2 Cor. i. 21).

A. It is the most holy Body and Blood of Christ given by Him sacramentally to be received by the Faithful for the maintenance of their spiritual life and their abiding in Him, so long as they receive this sacrament worthily (S. John vi. 52-59; S. Matt. xxvi. 26-29).

A. The divine Apostle exhorts the Faithful to due preparation before they approach this sacrament (1 Cor. xi. 27, 28). Every believer should therefore, before communicating, firstly, sincerely repent, making a candid confession. Secondly, he should firmly believe that this sacrament is verily the Body and Blood of Christ as He committed to His Church. Thirdly, he should approach it with inward preparation, reverently, humbly, and with a clear conscience, and with an outward preparation of fasting and the purity of the senses and the body. After communicating, he should offer hearty thanks to his Benefactor, and endeavour to walk in the path of godliness which befits this sacramental communion, asking his Lord to aid him in so doing.

A. It is a Divine gift perfected by the power of the Holy Ghost in those canonically ordained, and by which they celebrate the Sacraments of the Church and perform its spiritual ministry, such as Baptisms, celebration of the Mass, absolving of the penitent, conducting common prayer, and the instructions and pastoral care of the believers (S. John xx. 21-23; Acts xx., and 1 S. Pet. v.).

A. It is the repentance of the sinner—viz., his return to God by confessing his sins and transgressions to a lawful priest, to be absolved from them by him by the sacramental authority given by the Lord of all, to His priests (S. Matt. xviii. 18, and S. James v. 14-16).

A. Firstly, that his repentance be sincere and to the glory of God—i.e., out of mere abhorrence of sin and obedience to the Creator. Secondly, that his confession be accompanied by humility, contrition, and sorrow for his sins. Thirdly, to confess clearly all he is sure of having done amiss, in order that his spiritual treatment may be successful. Fourthly, to resolve firmly never to return to sin. Fifthly, to receive the absolution of the priest in faith, and accept his monitions and spiritual corrections and act accordingly.

A. It is a legal bond between the bridegroom and his bride, sanctified by the grace of the Holy Ghost, for the attainment of the lawful benefits: which are, the mutual aid in making a livelihood, seeking pure seed, and guarding the married couple against anything prejudicial to the sanctity of the law.

A. Firstly, mutual and pure love between both; secondly, observance of all the pledge of their lawful union in all its rights; and, thirdly, the bringing up of their children as they ought to do.

A. It is the anointing of the sick believer by the priests with holy oil, sanctified by the grace of the Holy Ghost, supplicating bodily and spiritual recovery from God (S. James v. 14, 15).

A. As they contain Divine and inward gifts, the Christian must have, in order to receive their grace, a living faith unshaken by doubts. The senses perceive in baptism, for example, the water only; in that of Chrism, the oil; in that of the oblation, bread and wine; and so on with the other sacraments, of which nothing is known but what the senses perceive. The Faithful, trusting the true and faithful promise of God Who gave him these sacraments in visible, outward means suitable for man, who is formed, not of spirit only, but of spirit and body, should never doubt that the most Holy Ghost sanctifies these sacraments by His grace, making Baptism, spiritual regeneration; Chrism, divine sealing; the Holy Oblation, nourishment by the very Body and Blood of Christ; Confession, power; Priesthood, authority; and so with other sacraments.

A. Yes; the reception of the Sacraments is necessary, but distinction is made in them. Baptism, Chrism, and Holy Oblation are generally necessary, but Baptism and Chrism are given to the believers only once; but the Holy Oblation is given to the Faithful so long as he lives, as it is a spiritual food sanctifying soul and body. The believer, after his birth through baptism, and being anointed with Chrism, is in need of the grace of the Holy Oblation. Others are necessary, but only in certain cases; namely, the Priesthood is not necessary for all men to enter into, but only those selected for Ordination by the Fathers of the Church. Also Confession and Anointing the sick are necessary when the faithful fall into sin or illness, and Marriage is necessary to those who cannot bear celibacy or widowhood. Those who vow celibacy, and are able to keep their vows, have a more excellent way and a more perfect holiness. For marriage is holy, but celibacy is better and holier (1 Cor. vii. 33, 34, 38).