THEO III - Notes for Finals (The Seven Sacraments)

Introduction to the Sacraments
 What is a Sacrament
A sacrament is a saving symbolic act, arising from the ministry of Christ, continued in and through the Church, which, when celebrated in faith, draws us into likeness to Christ in his Paschal Mystery, through the power of the Holy Spirit. (Christian Life Education Series, C)

 Theology of the Sacraments


 Requirements for a Valid Sacrament
1. the one to be given the sacrament is freely disposed
2. the sacrament is administered by a validly ordained minister (deacon, priest or bishop)
3. the sacrament is administered with and through validly recognized signs and symbols, words and actions
4. the sacrament of baptism is a pre-requisite for valid reception of the other sacraments
5. the celebration of the sacrament is assisted by a least two other baptized faithful who stand witness to the reception of the sacrament

I. SACRAMENT OF BAPTISM

Historical Development
New Testament:

John the Baptist - Baptism of repentance-the baptized express his/her change of heart
Acts of the Apostles - Baptism-for adults who expressed their faith in Christ
Ritual: Immersion
Immersion in water - dying to sin
Coming out of the water - entering a new life with Christ

*The church grew in number
-Test seriousness of those who are interested to be a Christian
-Need for Sponsor, Sponsor – presents person for baptism after a period of preparation
- guarantee reliability of a candidate and acting as a witness to their lifestyle
Apostolic Tradition of Hippolytus
-Three years Period of Catehumenate

Third-Century:

Baptism - annual celebration usually linked with Easter, thus, strengthening the theological linked with the idea of death and resurrection to new life through the sacrament.
Preparations intensified as the celebration approached

*Some weeks before the baptism candidates are presented to the bishop, and the bishop accepts them.

*Doctrinal preparation-instruction on Scripture and creed; exorcism of the evil spirit of the past every Sunday

*A week before baptism. Instruction is on a daily basis; Lord’s Prayer taught and Apostles Creed memorized.

*Two days before Easter-fasting by the candidates

Baptism Proper

*Easter vigil-community gather and listen to the Word of God
*At dawn candidates gather at the baptismal pool, recited Creed and Lord’s Prayer, renounce devil, anointed with baptismal oil.
*Water is blessed by the bishop
*Candidates went down naked into the pool
*Candidates are immersed three times
*Candidates climbed up and anointed in Christ’s name
*Candidates presented with a white garment
*Bishop laid hands on he candidate praying that they might be filled with the Spirit
*Eucharistic celebration follows

380 C.E

Christianity-official religion of the Roman Empire
Custom: The priest baptized candidates of his own community and wait for the bishop’s visit for the laying on of hands

End of 5th Century

Infant baptism-norm; not necessarily reserved for Easter vigil
- need for faith-supplied by the sponsors who spoke on the infant’s behalf
- sponsor-guardian of child’s faith after baptism; responsible for Christian upbringing
Ritual: pouring of water over the child’s head with the words “I baptize you in the name of the father and of the Son and of the Holy Spirit”

6th Century

Baptism-washing away of original sin and promising eternal life
- private ceremony with parents and godparents in attendance and standard baptismal formula and triple pouring
*Complete separation of Baptism and Confirmation

12th and 13th Century

Scholastic theologians defined: Matter-materials and gestures of the rite
form-significance
Aquinas: Matter-water
Form- Trinitarian formula

16th Century

Martin Luther-Sacrament are signs of God’s grace but they did not have any effect until grace is consciously accepted in faith.
Forgiveness of sin-Baptism brought God’s forgiveness even though the baptized might continue to sin

Mid-16th Century

Council of Trent-No doctrinal statement on baptism was issued but the heretical positions of Luther, Calvin, and other reformers were condemned.

Baptism of Desire
This is developed by scholastic theologians
It may not welcome people into a specific community, but it does reflect the idea that all holiness and goodness is rooted in God.

Vatican II
Baptism of desire referred to those people, who through no fault of their own do not know the Gospel of Christ or His church, but who nevertheless seek God with a sincere heart and moved by grace by their actions to do His will as they know it through the dictates of their conscience. The notion being expressed is that baptism is necessary for joining the church but not necessarily for salvation

Infant Baptism
Reasons for Infant Baptism
According to history, infants were being baptized because:
1. Parents wanted to pass on good things to their children.
2. They wanted them to be nurtured in the life of conversion to the Lord Jesus Christ and in the life of Christian Community.
3. There was a high mortality rate during that time in history. Infant baptism would assure salvation.
4. Infant baptism was the path to salvation, removing the original sin of infants and bring them into a sate of grace.

Protestants deny infant baptism, particularly the Anabaptist, adopting a fundamental biblical position and arguing that the new Testament only spoke of adult baptism. For them, infant baptism is meaningless because:
1. an infant cannot profess the faith,
2. cannot make a pledge of allegiance to Jesus Christ,
3. cannot understand what it means to live a life of conversion as a member of the community of faith, and
4. cannot participate in any kind of catechesis to prepare for baptism

The Council of Trent, however reaffirmed infant baptism and the need for catechesis as infants grew through childhood, adolescence, and adulthood.

This protestant view against infant baptism is still a critical issue today. The obvious problem was how to ensure that children baptized as infants grew in discipleship. The pastoral challenges therefore are:
1. to nurture children in the faith
2. retrieval of Augustine’s notion of original sin

Reponses to the Challenges
1. delay the baptism of infants and children until they can make their own commitment of faith
2. only infants and children of practicing Catholics shall be baptized
3. enroll children in the catechumen ate, then full initiation will follow when they reach the age of reason

Rite for the Baptism of Children

I. Introductory rites
A. Reception of Children
- parents name their child
- State their intention to have their child baptized
- The presider informs parents of their responsibility, then verifies the willingness of the godparent to assists the parents
B. Sign of the cross on the Forehead of the child by all those who are present

II. Celebration of the Word of God
A. Scriptural Readings
B. Homily
C. Prayers of the Faithful
D. Prayer of Exorcism
E. Anointing with the Oil of Catechumens

III. Celebration of the Sacrament of Baptism
A. Blessing of the water
B. Renunciation of sin and profession of faith
C. Baptizing with water
D. Anointing with chrism
E. Clothing with a white garment
F. Giving of a candle lighted from the easter candle
G. Special prayer
H. The Lord’s prayer
I. Special blessing for parents and all those present

The rite of Christian Initiation of Adults
Period of evangelization and pre-catechumnate
First step: Acceptance into the order of catechumens

Period of Catechumenate
Second step: Election or enrolment of the names

Period of Purification and Enlightenment
Third step: Celebratiion of the Sacrament of Initiation

Period of Post-baptismal Catechesis


II. SACRAMENT OF CONFIRMATION

A. Confirmation Defined
It is the Sacrament in which Christians receive the Holy Spirit and enables them to give a personal witness to Jesus and to all people. It is not much by word but all the testimony of their daily lives and deeds. Christ instituted it when he said, “As the Father sent me so I am sending you. Receive the Holy Spirit (John 20:21-22)

B. Two Essential Characteristics (Vatican II)
1. Closer union with the Church as we become soldiers for Christ.
2. Strengthening and empowerment by the Holy Spirit to actively spread the faith.

C. Some Historical Information:
1. Confirmation did not exist as a separate ritual from Baptism before the 3rd Century.
2. Confirmation did not become a regular practice until after the 5th century.
3. The precedents of Confirmation are the apostles laying in of hands and the Bishop’s imposition of hands on initiating candidates.
4. The action is often associated with the Holy Spirit descending on the Apostles at the Pentecost. Acts 2:1-4
5. In the middle ages, Confirmation was definitely separated from Baptism.
6. While reformers rejected confirmation as a sacrament, the Catholics retained its medieval form and scholastic explanation.

D. Scriptural Basis (Acts 8: 14-17; 19:6)
1. In the Old Testament, anointing signified leading, purification, and strengthening.
2. In the New Testament, Christ is the Anointed one perfectly fulfilling through the power of the Holy Spirit in his role as priest, prophet, and king.

E. Rite of the Sacrament of Confirmation
The Sacrament of Confirmation is conferred by the “anointing of the Holy Chrism on the forehead, while imposing the hands with the words, “…N… be sealed with the gift of the Holy Spirit.”

F. Effects of the Sacrament of Confirmation
The main effect of Confirmation is to strengthen and confirm the grace of Baptism, which means a
more intense sharing in the mission of Christ and of the Church empowering the confirmed to be a public witness of the faith.
1. Witness to the Kingdom of God and of God’s power present in the new age began by Christ.
2. Witness to Jesus Christ as the unique savior of all.
3. Witness to the freedom from slavery of sin brought by God’s presence through Christ and the spirit.
4. Witness to the love of the Father, the Incarnate Word and the Spirit by loving service of others in the Spirit.
5. Witness to Christ real presence in the Christian community, the people of God, the Church.

G. Age of Confirmation
Confirmation should only be given to persons who have the use of reason. The Age of DISCRETION is necessary to ensure that there is knowledge, understanding and experience of one’s faith.

H. Basic Norms Required upon Parents/Sponsors
1. Sufficiently Matured Person (not less than 16 years old)
2. Good living Catholics whom had been initiated with the Sacraments of Initiation.
3. Capable and can truly help the newly confirmed to faithfully live up to all the duties inherent in the Christian life.

I. Qualities of Christian Witness
1. Personal Knowledge, awareness and experience of Christ in their daily lives.
2. Strong and enthusiastic Christian convictions and active commitment to Christ and the Church
3. Basic foundation in the scriptures, the Church teachings and fundamental human experience.
4. The Human leadership qualities of honesty and integrity that inspire confidence.
5. The communication skills needed to present Christ challenge to the Filipinos today in an attractive and persuasive manner.
6. The Courage to suffer and witness for the sake of the Kingdom.

J. Minister and Matter of Confirmation
The minister of Confirmation is the bishop. Only in danger of death or special cases can a priest administer confirmation. The matter is the laying on of hands and the anointing of sacred chrism, which makes us prophets and kings and priests like Jesus. Sometimes, the bishop slaps the cheek of the candidate to signify that we must endure all kinds of trials.

* The names Christ and Christians come from Chrism, which means anointed. It is a mixture of olive oil and perfume being consecrated by the bishop during Holy Thursday.

III. HOLY EUCHARIST

A. Names given to the “Eucharist”
1. Eulogy
• the term to designate the celebration during the first century CE
• it means blessing
• a term which came from that part of the liturgy where Jesus blessed the bread and broke it and gave it his disciples (Mt. 26:26)

2. Lord’s Supper
• Jesus instituted the sacrament of the Holy Eucharist during the Last Supper. The Eucharist as the Lord’s Supper because we remember the supper of Christ with his apostles

3. Agape
• means “Love Feast’
• term used during the post-Apostolic period
• term to emphasize the unity, sharing and love which the early Christians experienced in their gatherings

4. The Holy Sacrifice of the Mass
• from the Latin term “missa” which means sent
• “Ite missa est,” meaning “go you are sent”

5. Eucharist
• Greek word which means “thanksgiving”
• used as early as the Didache and St. Ignatius regard to the observance of the Last Supper

B. Biblical and Historical Background
1. Jesus, the Bread of Life: John 6:25-35, 51-58
a. The Bread of Life (v. 35)
• Jesus is the Word that God spoke to man and woman to fully make himself and his offer of life known
b. The Living Bread (v.51)
• Jesus made clear that the life-giving bread is his own flesh, his own body

2. Meal Aspect of the Eucharist: Luke 22: 7-8, 14, 19-20
a. According to the Last Supper Account, Jesus instituted the Eucharist in this Passover meal in Four solemn actions:
1) He took bread and wine
2) Gave thanks and praise to the Father
3) He broke the bread
4) Gave it to His disciples
b. Jesus gave meaning to the Passover Meal
1) He ate it with His friends (literally, a reminder to his friends that he loved them)
2) He took the unleavened bread and transformed it into his body
a) Bread, symbol for the food that sustains life
b) Body of Christ, bread of Live for living a real life
3) He blessed the wine and transformed it into his Body
a) Wine, symbolizes life and a sign of joy
b) Drinking of the cup of Wine, participating in the great saving deeds of Christ.
c. Jesus Established a New Covenant
“ I want to remind you that I am the true life and that you can have life if you receive me.”

C. Theology of the Eucharist
1. Eucharist as a Meal
a. Sign of Friendship and Forgiveness
• In the “meal ministry” of Jesus, he brought salvation to those who opened their hearts to him in loving communion.
b. Sign of Unity and Bond of Charity
• Because we partake of the same Lord, we are united as one people.
• we encouraged to share food and drink
c. Breaking of Bread
• This meant that all who ate the One Blessed, Broken Bread that is Christ, were drawn into communion with him and with one another, to form one single body with Him.

2. Eucharist as a Sacrifice
a. The Eucharistic celebration makes present and real the saving deeds that Jesus accomplished on the cross.
b. The Eucharistic sacrifice makes us Holy, joins us to God the Father and frees us from the sin that keeps us separate from God and others.
c. Jesus calls us to commit ourselves to His mission of giving life to the world.

3. Eucharist as a Memorial
a. The Eucharist is a memorial of Christ’s Paschal mystery.
b. Jewish Memorial meal of Passover
• Primarily the action of God, making present to later generations his saving power in the exodus event
c. Christian Memorial of Jesus Passover
• Remembering Jesus’ passion, death and resurrection
• in the Eucharist , we not only experience the saving power of Christ’s past act, but also are brought into the actual personal presence.

4. Eucharist as a Sacrament
a. In the fulfillment of Christ’s Promise “I am with you always”
b. In the Eucharist Christ is present in:
• In the assembly
• The person of the minister
• The Holy Scriptures
• The Eucharistic Species
c. In the Eucharistic change effected by the power of the Holy Spirit, the bread and wine become the symbols of “the already but not yet complete” universal redemption of all creation

5. Eucharist as a Ritual
Structure of the Mass
a. Introductory Rites
• Entrance Hymn
• Greetings
• Penitential Rite
• Gloria
• Opening prayer
b. Liturgy of the Word
• Scripture Readings
• Homily
• Creed
• Prayers of the Faithful (Intercessory Prayers)
c. Liturgy of the Eucharist
• Preparation of the Gifts
• Eucharistic prayers
 Preface
 Invocation (Epiclesis) of the Holy spirit
 Last Supper’s Narrative of Institution and Acclamation
 Commemoration (Anamnesis), 2nd invocation of the Holy Spirit.
 Intercessions
 Great Amen
d. Communion Rite
• The Our Father
• Prayer for Deliverance
• Prayer for Peace
• Breaking of the Bread
• Communion
• Prayer after Communion
e. Concluding Rite
• Final Blessing
• Dismissal

6. Eucharist as a Celebration
a. Because the Church worships God the Father in Jesus Christ with the Holy Spirit, the Eucharist is a celebration of Christian life and Identity formed by, in and through Jesus the Lord.
b. A pledge of Future Glory
• Viaticum (with-you-on-the-way)
- The Christian is endowed with the pledge of the resurrection in his passage from this life.
• Fruits and Effects of Receiving Communion
- Union with Christ > communion with Christ bring us true life
- Liberation from Sin > the Eucharist is the remedy to free us from our daily faults and preserve us from mortal sin
• Reconciliation > the Eucharist brings us around the table of the Lord.

IV. SACRAMENT OF RECONCILIATION
A. Different Names Given to the Sacrament
1. Confession
 Stresses the importance of acknowledging our sins while asking for God’s forgiving grace
2. Sacrament of Penance
 Emphasizes the whole process of conversion, including contrition, repentance and satisfaction, which the penitent enters into, both personally and as a member of the Church community
3. Sacrament of Reconciliation
 Brings out the inner relationship between being reconciled with God and being reconciled with out neighbor
4. Sacrament of Forgiveness
 The penitent is granted forgiveness and grace by God through the forgiveness of the priest and neighbor
5. Sacrament of Conversion
 A change of heart and mind (metanoia)

B. Parts of the Sacrament
1. contrition
2. confession
3. penance/satisfaction
4. absolution

C. Effects of the Sacrament
1. reconciliation with God and the Christian community
2. source of strength to overcome daily weaknesses
3. moves one to more fervent service of God and neighbor

D. Other Means for Conversion:
1. Jewish forms: almsgiving, prayer, and fasting
2. Filipino ways: daily acts of sympathy, kindness, persevering patience, and works of mercy (acts of loving service)

V. ANOINTING OF THE SICK
A. Definition
1. The Sacrament which through the laying of the hands, the prayer of faith, and the anointing with Blessed Oil, provides the sick with Christ’s healing grace of the Holy Spirit.
2. The Sacrament of Christ’s healing touch.
3. The Sacrament that demonstrates Christ loving concern not only to the needy but even to the sick members of the Christian community
B. Scriptural Passage
James 5:13-15

C. Emphasis
Healing and Strengthening rather than forgiveness of Sins

D. Recipients
Not only those who are dying are ministered to, but all who are suffering, those who are chronically ill, the aged, and those who are about to go surgery even if there is no imminent danger of death. The anointing consist of:
1. anointing
2. counseling
3. praying with the sick
4. reading of the scriptures
5. bringing them communion regularly
6. listening to their confession
E. Ministers
1. Lay persons are invited to take part in the sacramental ministry of the priest.
2. Relatives, friends, nurses, doctors, ministers in terms of support, encouragement and physical care.
F. Purpose of the Sacrament
1. It brings spiritual strength to the physically ill by reminding them of god’s love and forgiveness and by reassuring them of God’s concern for their physical well being.
2. Healing refers to the holistic care that touches the body, mind and spirit of the said person.
3. Cure refers to the medical eradication of disease or defect

G. Christian Attitude
The Christian is called to look at sickness as:
1. a sign of the oppressive presence of evil in the world.
2. a struggle against all sickness and seek good health.
3. recognize the need of the sick for special help and comfort from family, community and God’s grace.

H. Rites of the Sacrament
1. Greeting
2. Penitential Rite similar to the one used in the Mass
3. Three distinct actions:
a. Prayers of the faithful in which the community, the people of the Lord represented by the priest, the family, friends and others pray for those anointed.
b. Laying on of Hands - inviting Jesus’ on gesture of healing (cf. Luke 4:40) and involving the coming of the HS who brings the blessing of God’s healing grace upon the sick.
c. Anointing oil made holy by Lord’s blessing, signifying the strengthening and healing that comes from the spirit.
I. Effects of the Sacrament
1. The sick person is provided with the grace of the holy spirit by which the whole person is brought to health, trust in God is encouraged, and strength is given to resist he temptation of evil and anxiety about death.
2. Sometimes even physical health is restored after receiving the sacrament.
3. The sacrament also offers the sick person forgiveness of sins and completes the salutary penance.
4. If the sacrament of anointing of the sick has been renewed it shall include the following:
a. Changing its aim from serving not the dying but the sick, and hence its name from extreme unction to anointing of the sick.
b. Stress on Christ the healer, who transforms the meaning and significance of the sick person’s illness into a sharing in his saving work.

VI. SACRAMENT OF MATRIMONY
Marriage is a unique sacrament in that the vocation of marriage itself is a foundational human reality built into the very created nature of man and woman, with its own profound meaning, even before the teaching of any specific religion (CCC, 1602-5).
A. The Three Goods of Marriage
1. Marriage as Sacrament
a. marriage in the Church is the solemn entry of the spouses into a binding commitment before God and the Christian community, declaring: we love one another and want our love to last forever. We ask you to respect this commitment, and help us to keep it
b. the ongoing-life of the couple: marriage is a process, not a state, a beginning, not an end; a threshold, not a goal
c. marriage is the sign of Christ
d. Christian marriage and family life are said to constitute the “domestic Church.” Thus, marriage is the sacrament of the Church

2. Conjugal Love and Fidelity
a. married love is eminently human because it is an affection between the two persons rooted in the will and embraces the whole person (GS, 49)
b. married love as friendship
c. through married love, the partners can: work at fostering unity between their real selves; grow in faith in each other; respond maturely to on-going changes; and enable them to communicate to each other.
d. Permanent conjugal love IS possible

3. Serving Life: Offspring

B. The Ministry of Marriage
1. forming a community of persons;
2. serving life through the procreation and education of offspring;
3. participating in the development of society; and
4. sharing in the mission of the Church. (PCP II, 575)


VII. SACRAMENT OF HOLY ORDERS

Marriage and Holy Orders are the sacraments that confer a particular mission in the Church and help in the building of the people of God.

The sacrament of Holy Orders is appointed to nourish the Church with the Word and grace of God in the name of Christ.
There are two kinds of priesthood.
1. Common priesthood- Vatican II greatly stressed on the priesthood of all the faithful. All of us have this priestly mission to accomplish once we are baptized.
2. Ministerial priesthood- sets apart a member of the community for a special mission/ function of service to God’s people.

ORIGIN AND MEANING

Every Christian has a vocation to respond to Christ’s call “Come follow me”. This vocation derives from the Church and her mediation, finds fulfillment in the Church, and it is the service to the Church. This vacation is TRINITARIAN in a way that it is a free gift of God, grounded in the Father’s free loving choice to bless us in his Son and seals us in the Holy Spirit.
Jesus instituted the Sacrament during the Last Supper when he said to his apostles, “Do this in memory of me”.

Jesus has promised three things to those who would follow him:
1. Hundredfold on this earth
2. His cross
3. Eternal Life

HOLY ORDERS: sacrament of apostolic ministry
It empowers men to exercise in a special way Christ’s mission entrusted to the
Apostles

ORDERS in the Church usage, it simply means the group or body of those who carry a certain
Function

ORDINATION -sacramental act by which one is integrated into the order of the bishops, or priests
and of deacons.
Fruits of Ordination
-it confers either the diaconate, the priesthood or the episcopacy
-it communicates the grace of the Holy Spirit making the priests, deacons and bishops able to
fulfill their three main duties.
a. teaching by means of catechesis and preaching
b. Sanctifying through the Holy sacrifice of the mass and liturgies
c. Governing by taking care of the people in their parishes
-It impresses the character, which consecrates us to the Lord. (That is why ordination can not be
repeated nor revoked)

A. Diaconate- Ordination of a person to the ministry of being a deacon. There are two kinds of deacons:
a. permanent- can be married and will be deacons forever
b. in preparation for priesthood- they must be celibate
• Deacon means servant because of their first duty which is to serve the Church.

B. Presbyterate- Ordination of a person to the ministry of being a priest. There are two kinds of priests:
a. Diocesan- those belonging to a diocese and make the promise of obedience and chastity to their bishop.
b. Religious- those who belong to a religious congregation and make the vows of poverty, obedience and chastity.
- Dimensions of Christian priestly ministry
a. Priest is disciple- to folow Jesus in total commitment
b. Priest is Apostle- to be sent to serve in the mission of Jesus and for the Church
c. Priest is Presbyter- as elders, they are responsible for pastoral care of the Church members.
d. Priest is presider- to gather the community together for prayer and in particular for the breaking of the bread.

C. Episcopate- Ordination of a person to the ministry of being a bishop. The bishops are the successors of the Apostles to guide the diocese as holy shepherds. The pope as elected by the cardinals (bishops who have outstanding human and spiritual talents), is the head of the Church

• The minister of the ordination is the Pope and the Bishop.
• The matter of the sacrament of ordination is transmitted by means of the imposition of the hands.