Excerpts from The Catechism of The Catholic Church and The Catechetical Instructions of St. Thomas Aquinas
The seven Sacraments have something in common; that is they confer grace. It is also common to all the Sacraments that a Sacrament is made up of words and physical acts. And so also Christ, the Author of the Sacraments, is Word made flesh. And just as the flesh of Christ was sanctified, and has the power of sanctifying because of the Word united to itself, so also the Sacraments are made holy and have the power of sanctifying through the words which accompany the action.
The words by which the Sacraments are sanctified are called the form of the Sacraments while the things that are sanctified are called the matter of the Sacraments. Water, for example, is the matter of Baptism, and the holy chrism is the matter of confirmation.
In each Sacrament, a minister is required to confer the Sacraments with the intention of doing that which the Church intends. If any one of these three requirements is lacking, the Sacrament is not brought into being.
If one receives the Sacrament with a heart unprepared to receive it worthily, the effect of the Sacrament is impeded. Such a one, although he actually receives the Sacrament, does not receive the effect of the Sacrament, that is, the grace of the Holy Spirit. On the other hand, there are some who receive the effect of the Sacrament due to their devotion towards the Sacrament, which they may have in desire or in a vow, though they do not receive it sacramentally.
Certain Sacraments impress a character on the soul which is a certain spiritual sign distinct from the other Sacraments. Such are the Sacraments of Baptism, Confirmation and Holy Orders. Sacraments which give a character are never repeated in the same person. The reason for this is that the character which each of these Sacraments impresses is indelible.
With regards to the other Sacraments, a character is not impressed on the recipient. Hence, they can be repeated as far as the person is concerned, not however as far as the matter is concerned. Thus, one can frequently receive Penance, the Eucharist and can be anointed more than once with Extreme Unction, and likewise he can be married more than once (for example, after the death of a spouse). Yet regarding the matter, the same Host cannot be frequently consecrated, nor ought the oil of the sick be frequently blessed.
The Sacrament of Baptism
The matter of this Sacrament is natural water, and it makes no difference whether it is cold or warm. One cannot baptize in artificial water such as rose water. The form of Baptism is: "I baptize thee in the name of the Father and of the Son and of the Holy Spirit."
The minister of Baptism ordinarily is the priest, whose office it is to baptize. In case of necessity, however, not only a deacon but also any lay person, even a pagan or a heretic, can baptize as long as he observes the form and act according to the specification and intention of the Church.
The Effect Of Baptism
The effect is to remit both original sin and actual sin as well as all guilt and punishment which they incur. No kind of punishment must be enjoined for past sins upon those just newly baptized. Hence, those who die immediately after Baptism are admitted to the glory of God without delay. Therefore, the effect of Baptism is the opening of the gates of paradise.
The Sacrament of Confirmation
The matter of this Sacrament is chrism made from oil, which signifies the bright lustre of conscience, and from balsam, which signifies the odor of a good name; both of which are blessed by the bishop. The form of Confirmation is: "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Amen."
The minister of Confirmation is originally the bishop. In the East, ordinarily the priest who baptizes also immediately confers Confirmation in one and the same celebration. But he does so with the sacred chrism consecrated by the partriach or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the Sacrament of Confirmation. In the Latin rite, the ordinary minister of Confirmation is the bishop. As the bishops are the successors of the apostles, they have received the fullness of the Sacrament of the Holy Orders. Hence, the administration of this Sacrament by them clearly demonstrates that its effect is to unite those who receive it more closely to the Church, to her apostolic origins and to her mission of bearing witness to Christ.
The Effect Of Confirmation
The effect is to perfect Baptismal graces. It is the Sacrament which gives the Holy Spirit in order to root one more deeply in the divine filiation, incorporate one more firmly into Christ, strengthen one's bond with the Church, associate one more closely with her mission, and help one bear witness to the Christian faith in words accompanied by deeds.
The Sacrament of the Eucharist
The matter of this Sacrament is wheaten bread and wine from grape mixed with a little water so that water becomes a part of wine. Water signifies the faithful who are incorporated into Christ. Other than wheaten bread and wine from grape cannot be the matter for this Sacrament. The form of this Sacrament is the very words of Christ, "This is My Body," and "This is the chalice of My Blood of the new and eternal testament; the mystery of faith, which shall be shed for you and for many, to the remissions of sins." These words spoken by the priest in the person of Christ brings into being this Sacrament.
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. Only validly ordained priests can preside at the Eucharist and consecrate the bread and wine so that they become the Body and Blood of the Lord.
The Eucharist is the heart and the summit of the Church's life, for in it Christ associates His Church and all her members with His sacrifice of praise and thanksgiving offered once for all on the cross to His Father; by this sacrifice He pours out the graces of salvation on His Body which is the Church. And because Christ Himself is present in the Sacrament of the altar, He is to be honored with the worship of adoration. "To visit the Blessed Sacrament is... a proof of gratitude, an expression of love, and a duty of adoration towards Christ our Lord."
The Effect Of The Eucharist
The effect of this Sacrament is twofold:
- In the consecration of the Sacrament, since in virtue of the above words bread is changed into the Body of Christ, and wine into His Blood; so that Christ is entirely contained under the appearances of bread which remain without a subject; and Christ is entirely contained under the appearances of wine. Under each part of the consecrated Host and wine, Christ is totally present even after the separation is made.
- This Sacrament brings about in the soul of one who worthily receives the union of man with Christ, as He himself says: "He that eateth My flesh, and drinketh My Blood, abideth in Me, and I in him." And participation in the Holy Sacrifice identifies us with His Heart, sustains our strength along the pilgrimage of this life, makes us long for eternal life and unites us even now to the Church in heaven, the Blessed Virgin Mary and all the Saints.
The Sacrament of Penance and Reconciliation
The matter of this Sacrament is the acts of the penitent, which are called the three parts of Penance. The first part is a heart-felt contrition, where one is sorry for the sins one has committed and determines not to sin again. The second part is confession, where the sinner confesses to the priest all the sins which he is mindful of, and not dividing them to a number of priests. The third part is satisfaction, which is emjoined according to the judgement of the priest; and consists especially in fasting and prayer and almsgiving.
The form of this Sacrament is the words of absolution which the priest speaks when he says: "I absolve thee" (Ego te absolvo). The minister of this Sacrament is the priest having the authority to absolve, which is either ordinary or by the commission of his superior.
The Effect Of Penance And Reconciliation
The effect is absolution from sin. The spiritual effects of the Sacrament of Penance and Reconciliation are:
- Reconciliation with God by which the penitent recovers grace.
- Reconciliation with the Church.
- Remission of the eternal punishment incurred by mortal sins.
- Remission, at least in part, of temporal punishments resulting from sin.
- Peace and serenity of conscience, and spiritual consolation.
- An increase of spiritual strength for the Christian battle.
The Sacrament of Anointing the Sick
The matter of this Sacrament is the olive oil blessed by the bishop, and the minister of this Sacrament is the priest. This Sacrament is given to those who are seriously ill by anointing them on the forehead and hands with duly blessed oil, saying the form, only once: "Through this holy anointing, may the Lord in His love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up."
The Effect Of Anointing The Sick
The effects of the special grace of the Sacrament of Anointing the Sick are:
- Uniting the sick person to the Passion of Christ, for his own good and that of the whole Church.
- Strengthening, peace and courage to endure in a Christian manner the sufferings of illness or old age.
- Forgiveness of sins, if the sick person was not able to obtain it through the Sacrament of Penance.
- Restoration of health, if it is conducive to the salvation of his soul.
- Preparation for passing over to eternal life.
The Sacrament of Holy Orders
The matter of this Sacrament is that matter which is handed over to the candidate at the conferring of the order. Thus, priesthood is conferred by the handing over of the chalice, and so each order is conferred by the handing over of that matter which in a special way pertains to the ministry of that particular order. The form of this Sacrament is: "Receive the power to offer sacrifice in the Church for the living and the dead." And similarly, power is conferred in the other orders. The minister of this Sacrament is the bishop who confers the order.
The Effect Of Holy Orders
The effect of this Sacrament is an increase of grace for the performance of the duties of a worthy minister of Christ.
The Sacrament of Matrimony
Matrimony is a sign of the union between Christ and the Church. The efficient cause of Matrimony is the mutual consent expressed in words effective in the present by the parties.
Matrimony has a threefold good:
- The birth of children and the educating of them to the worship of God.
- The fidelity which one must render to the other.
- It is a Sacrament, or in other words, the indivisibility of Matrimony which shows forth the indivisible union of Christ and His Church.
