The Seven Sacraments Series: a Conclusion

Over the last several weeks, I've explored the Seven Sacraments of the Catholic Church.  There are many who use the sacraments as a point of argument against the Church.  (Perhaps it's because they don't know about these sacraments that they are against them.)  I firmly believe that knowledge can combat hatred, so I'm happy to openly discuss my faith to help break down stereotypes and show the similarities between people, rather than differences.

My original intention in this series was to unveil truth about the sacraments, but in writing the pieces, it developed into more.  This process has been a good experience for me.  I've been able to brush up a little on my Church doctrine, and I've learned things about the Church I didn't know.  I hope it was as informative to you as it has been to me.

To recap:

The Sacrament of Baptism is the first sacrament in the Church, usually given shortly after birth.  Baptism in the Catholic Church forgives original sin, as well as acting as a promise by the parents and godparents of the child that that child will be raised in the Church.

The Sacrament of Confirmation is a profession of faith in the Catholic Church.  It is usually taken after Holy Communion, and brings the faithful in full communion in the Church.

The Sacrament of Holy Communion is the participation in the Lord's Supper.  The faithful are encouraged to participate in this sacrament as often as they like; the Eucharist is (usually) offered even during Daily Mass services, so many people take this sacrament every day.

The Sacrament of Confession is usually made prior to First Communion, to prepare the heart for the Eucharist.  The Church requires Confession, also called Reconciliation, at least once a year as part of the Easter Duty, but the faithful are encouraged to confess often.

The Sacrament of Marriage is a sacrament not taken by everyone, but is one that, when undertaken, should be met with as much seriousness as all other sacraments.  Marriage is a holy joining of two people in faith and love.

The Sacrament of Holy Orders is, quite simply, the clergy.  Those who choose to take the Sacrament of Marriage can't take the Sacrament of Holy Orders and vice versa.

The Sacrament of the Anointing of the Sick is given for those who are ill, or have upcoming medical procedures.  Originally it was called Last Rites, but the intent of the sacrament has changed, as well as the name.

The Seven Sacraments Series: Anointing of the Sick

In the seventh installment of the Seven Sacraments Series, I'd like to discuss the Sacrament of the Anointing of the Sick.

This Sacrament, like all Sacraments, has roots in Scripture.  According to the Catholic Answers Forum, the Sacrament of Anointing:

...was instituted by Jesus Christ during his earthly ministry. The Catechism explains, 'This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord' (CCC 1511; Mark 6:13; Jas. 5:14-15).

Originally, the Anointing of the Sick was a sacrament given only to those who were dying.  The purpose of this rite has changed, though.

Scott Richert explains:

Traditionally referred to as Extreme Unction or Last Rites, the Sacrament of the Anointing of the Sick was previously most commonly administered to the dying, for the remission of sins and the provision of spiritual strength and health.  In modern times, however, its use has been expanded to all who are gravely ill or are about to undergo a serious operation, and the Church stresses a secondary effect of the sacrament: to help a person recover his health.  Like Confession and Holy Communion, to which it is closely linked, the Sacrament of the Anointing of the Sick can be repeated as often as is necessary.

While the original Rite placed emphasis on redemption before death, the new Rite is different, and puts the emphasis on life rather than death.  That is to say:

The Roman Rite Anointing of the Sick, as revised in 1972, puts greater stress than in the immediately preceding centuries on the sacrament's aspect of healing, and points to the place sickness holds in the normal life of Christians and its part in the redemptive work of the Church.

Anyone may receive this Sacrament.  Today, many parishes offer Anointing services.  The faithful may come to these services and receive Anointing for any of their ills, in preparation for a hospital stay, tests, or a procedure.

As to the effects of the Sacrament, Richert explains:

Received in faith and in a state of grace, the Sacrament of the Anointing of the Sick provides the recipient with a number of graces, including the fortitude to resist temptation in the face of death, when he is weakest; a union with the passion of Christ, which makes his suffering holy; and the grace to prepare for death, so that he may meet God in hope rather than in fear.  If the recipient was not able to receive the Sacrament of Confession, Anointing also provides forgiveness of sins.  And, if it will aid in the salvation of his soul, Anointing may restore the recipient's health.

Another explanation of the effects of the Sacrament  says:

As the sacrament of Marriage gives grace for the married state, the sacrament of Anointing of the Sick gives grace for the state into which people enter through sickness. Through the sacrament is given a gift of the Holy Spirit that renews confidence and faith in God and strengthens against temptations to discouragement, despair and anguish at the thought of death and the struggle of death; it prevents from losing Christian hope in God's justice, truth and salvation.

The Sacrament of Anointing provides peace of mind for those who are suffering.  Through this Rite, we are given hope in the power of the Lord's healing power, which is as important as anything else we do to heal.

The Seven Sacraments Series: Holy Orders

Unfortunately, I do not know much about this sacrament beyond what it is.  Holy Orders is the sacrament for those who decide to enter the priesthood.  In the Catholic Church, those who take the Sacrament of Holy Orders cannot take the Sacrament of Marriage.  Women are not eligible to become priests in the Catholic Church.

Rather than try to explain the Sacrament myself, I would like to direct you to a few sources of information that can tell you about Holy Orders.

A source I've used often in this series is Scott P. Richert at the Catholic site on About.com.  Here is his piece on the Sacrament of Holy Orders.

You can also read about Holy Orders as explained in the Catechism of the Catholic Church at the website of the Vatican here.

For articles on Holy Orders by knowledgable writers, you can also go here.

The Seven Sacraments Series: Marriage

Last year I had the privilege and joy of being married to my college sweetheart. It was a beautiful ceremony in the campus chapel and officiated by the priest who oversaw my conversion and introduced me to my husband.

Many times, when we think of marriage, we think of weddings and dresses and cakes and rings. Those who have been married may think of all the planning that goes into the ceremony and reception. Families may think of saying goodbye to a child or welcoming a new child into the family.

But marriage is not just the physical elements of the union. In the Church, it is more than that. Scott P. Richert says:

[...M]arriage is more than a natural institution; it was elevated by Christ Himself, in His participation in the wedding at Cana (John 2:1-11), to be one of the seven sacraments. A marriage between two Christians, therefore, has a supernatural element as well as a natural one. While few Christians outside of the Catholic and Orthodox Churches regard marriage as a sacrament, the Catholic Church insists that marriage between any two baptized Christians, as long as it is entered into with the intention to contract a true marriage, is a sacrament.

Just as any sacrament in the Church, there are changes that occur for the faithful that bring us closer to the Church and stronger in our relationships with the Lord. About the effect of marriage, Richert says:

The effect of the sacrament is an increase in sanctifying grace for the spouses, a participation in the divine life of God Himself...This sanctifying grace helps each spouse to help the other advance in holiness, and it helps them together to cooperate in God's plan of redemption by raising up children in the Faith. In this way, sacramental marriage is more than a union of a man and a woman; it is, in fact, a type and symbol of the divine union between Christ, the Bridegroom, and His Church, the Bride. As married Christians, open to the creation of new life and committed to our mutual salvation, we participate not only in God's creative act but in the redemptive act of Christ.

While the immediacy of marriage is the union of two people who love each other, marriage goes beyond those two people, and beyond the love and support they receive from each other.

Because the sacrament of marriage involves more than one person, and it's a sacrament that changes the lives of those two people (as well as their children), it should not be taken lightly. In premarital counseling, for example, you are asked to think deeply about what you're doing to make sure you're both entering into the sacrament with willing, open hearts.

Marriage is a beautiful sacrament, and one that is unlike any of the others. Marriage brings two people together in love and faith, and they are bound to each other for the rest of their lives. No matter what happens to them, they can turn to each other for love and support. Even if family and friends turn their backs, spouses are there to stand strong.

What other sacrament can boast mutual love and support from another person for life?

The Seven Sacraments Series: Confession

The Sacrament of Confession (also called Reconciliation) can be a confusing sacrament. Being raised Protestant, I always prayed directly to the Lord when I sinned, so when I converted to Catholicism, it was a concept I had difficulty with a little bit.

Since converting, I've learned quite a bit about Confession, and people have given me better explanations of the sacrament, so I think I'll be able to explain it to you.

The first question I asked about Confession in RCIA (Rite of Christian Initiation of Adults) was "Why confess?" For those who are new to Catholicism, going to a priest to verbally confess sins when only the Lord can forgive seems unnecessary. Perhaps it's just a way for the Church to keep tabs on what the members are doing in that Puritan way that Hawthorne knew so well.

Only the Lord can forgive our sins. Mere men do not have that power. And all Christians should confess their sins to the Lord even if they never go to Confession.

However, the clergy in the Church are authorities in the Church, and can help us better understand the teachings of the Church and Scriptures, and grow closer to the Lord through that understanding. And through that understanding, we can combat the temptations to sin again, and understand why we should behave in a certain way as Christians.

In addition to the actual confession of sins, priests can assign a penance for the Christian confessing. While the act of penance is not part of the forgiveness, it gives us an opportunity to take time with the Lord and grow closer to him. It can also help show the Lord that we are, in fact, contrite.

When children admit to their parents they've done wrong, parents often tell their children to do something to sort of "make up for" what was done wrong. In the Church, penance is sort of the same idea. After I confess, the priest may tell me, for example, to pray an extra Rosary each night for a specified amount of time. By doing that penance, I'm able to show the Lord I'm willing to do what is asked of me to show him I am sorry, and that I am trying to do better in life to strengthen my relationship with the Lord.

So what is required for Confession? Scott P. Richert says, " Three things are required of a penitent in order to receive the sacrament worthily:

1. He must be contrite—or, in other words, sorry for his sins.
2. He must confess those sins fully, in kind and in number.
3. He must be willing to do penance and make amends for his sins."

The Church urges us to confess whenever we have a mortal sin on our hearts, though we are encouraged to confess frequently. The Church recommends going to Confession in preparation to receive Communion for Easter, even if we are only aware of venial sins.

The important thing to remember is that confession is not about being punished for sins. We have been forgiven for all sins through the Blood of Christ. Confession is about a relationship with the Lord. By voluntarily confessing our sins to the Lord, we are recognizing a need for that relationship to be close and full of grace instead of marred by sin. Sin separates us from God, and by confessing our sins and seeking forgiveness (even knowing we're forgiven already), we show how important our relationship with the Lord is to us.

The Seven Sacraments Series: Holy Communion

The Sacrament of Holy Communion (often referred to as the Lord's Supper in the Protestant tradition) is the third of the seven sacraments. Holy Communion is a Sacrament of Initiation (with Baptism and Confirmation) because it brings us into the fullness of our life in Christ.

Catholics believe the Eucharist to actually be the body and blood of Christ received in the form of the Communion wafer and wine. During the Communion Rite, the priest celebrating Mass consecrates the bread and wine, causing transubstantiation, which is the transformation of the bread and wine into the body and blood of Christ while still retaining the properties of bread and wine.

We are required by the Church to receive Communion at least once a year as part of our Easter Duty, but we are urged to receive Communion frequently. There are spiritual benefits to receiving Communion. According to Scott P. Richert:

[In receiving Communion], our souls become more united to Christ, both through the graces we receive and through the change in our actions that those graces effect. Frequent Communion increases our love for God and for our neighbor, which expresses itself in action, which makes us more like Christ.

Holy Communion is not just a connection to Christ, but a way to remember the sacrifice of Christ on the Cross. Every time we receive Holy Communion, we are reminded of Christ's death on the Cross, which was to forgive our sins.

In preparation for Communion, we should examine our hearts. You should not have any mortal sin on your heart when you receive Communion, and the Church recommends participating in the Sacrament of Reconciliation (or Confession) before taking Communion.

After Communion, I also always take a few moments to pray, thanking the Lord for Christ's sacrifice, and asking Him to nourish my heart and soul the way bread nourishes my body. Taking those few moments helps me keep Communion as a Sacrament instead of a weekly obligation. It prevents me from hurrying through it at Mass, instead giving it the importance in my life that it deserves.

The Seven Sacraments Series: Confirmation

In the West, Confirmation is received as the third sacrament, following Baptism and First Communion. However, it is considered the second sacrament by the Church because it is regarded as "the perfection of Baptism." The introduction to the Rite of Confirmation says:

by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed.

The main aspect of the Rite of Confirmation is the anointing of the faithful with chrism oil with the words, "Be sealed with the Gift of the Holy Spirit." According to Scott P. Richert, "This seal is a consecration, representing the safeguarding by the Holy Spirit of the graces conferred on the Christian at Baptism."

It's important, also, to note the words used at Confirmation: "Be sealed with the Gift of the Holy Spirit." (Emphasis added) Faith in the Lord, receiving the Holy Spirit, is a gift to us. A gift is something given without expectation of reciprocity, and something that must be consciously accepted. By receiving Confirmation, the faithful are making a public profession of the acceptance of that gift, and their faith in the Lord.

The Sacrament of Confirmation confers special graces of the Holy Spirit on the person being confirmed. The Catechism of the Catholic Church lists five effects of Confirmation:

1. It roots us more deeply in the divine filiation [as sons of God] which makes us cry, "Abba! Father!".
2. It unites us more firmly to Christ.
3. It increases the gifts of the Holy Spirit in us.
4. It renders our bond with the Church more perfect.
5. It gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses to Christ, to confess the name of Christ boldly, and never be ashamed of the Cross.

In the Roman Catholic Church, the Sacrament of Confirmation is received by teenagers, years after First Communion, but many also receive Confirmation as adults (as I did, through RCIA). According to the Church's teachings:

All those who have been baptized are eligible to be confirmed, and, while the Western Church suggests receiving the sacrament after reaching the "age of reason" (around seven years old), it can be received at any time.

Confirmation is the conscious and outward profession of faith that began in Baptism. The faithful who choose to receive Confirmation in the Church are making a public profession of faith in the Lord.