Sacraments of the Catholic Church

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For the paintings by Poussin, see Seven Sacraments (Poussin). For the play, see
The Seven Sacraments of Nicolas Poussin. For the painting by van der Weyden, see
Seven Sacraments Altarpiece.
Seven Sacraments Altarpiece by Rogier van der Weyden, c.?1448.
Roman Catholic teaching holds that there are seven sacraments which Christ insti
tuted and entrusted to the Church. Sacraments are visible rituals that Catholics
see as signs of God's presence and effective channels of God's grace to all tho
se who receive them with the proper disposition. The sevenfold list of sacrament
s is often organized into those of: initiation (into the Church, the body of Chr
ist), that is, Baptism, Confirmation, and the Eucharist; healing sacraments, tha
t is, Penance and the Anointing of the Sick; and sacraments of service: Holy Ord
ers and Matrimony.[1]
Contents [hide]
1
Number
2
Faith and Grace
3
Sacraments of initiation
3.1
Baptism
3.2
Confirmation
3.3
Eucharist
4
Sacraments of healing
4.1
Penance or Reconciliation
4.2
Anointing of the Sick
5
Sacraments at the service of communion
5.1
Holy Orders
5.2
Matrimony
6
Validity and liceity of administration of the sacraments
7
References
8
Bibliography
9
Related links
10
External links
Number[edit]
The seven sacraments of the Catholic church.
The Catechism of the Catholic Church lists the sacraments as follows: "The whole
liturgical life of the Church revolves around the Eucharistic sacrifice and the
sacraments. There are seven sacraments in the Church: Baptism, Confirmation or
Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimo
ny."[2]
These seven sacraments were codified in the documents of the Council of Trent (1
545-1563), which stated:
CANON I.- If any one saith, that the sacraments of the New Law were not all inst
ituted by Jesus Christ, our Lord; or that they are more, or less, than seven, to
wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and
Matrimony; or even that any one of these seven is not truly and properly a sacr
ament; let him be anathema.
CANON IV.- If any one saith, that the sacraments of the New Law are not necessar
y unto salvation, but superfluous; and that, without them, or without the desire
thereof, men obtain of God, through faith alone, the grace of justification; -t
hough all (the sacraments) are not necessary for every individual; let him be an
athema.[3]
Faith and Grace[edit]
Distribution of divine graces by means of the Catholic Church and the sacraments

(Johannes Hopffe, Wrisberg epitaph, Hildesheim, before 1615).

The Catholic Church teaches that these are "efficacious signs of grace, institut
ed by Christ and entrusted to the Church, by which divine life is dispensed to u
s. The visible rites by which the sacraments are celebrated signify and make pre
sent the graces proper to each sacrament. They bear fruit in those who receive t
hem with the required dispositions."[4]
While the Church itself is the universal sacrament of salvation,[5][6] the sacra
ments of the Catholic Church in the strict sense[7] are seven sacraments that "t
ouch all the stages and all the important moments of Christian life: they give b
irth and increase, healing and mission to the Christian's life of faith".[8] "Th
e Church affirms that for believers the sacraments of the New Covenant are neces
sary for salvation", although not all are necessary for every individual,[9] and
has placed under anathema those who deny it: "If any one saith, that the sacram
ents of the New Law are not necessary unto salvation, but superfluous; and that,
without them, or without the desire thereof, men obtain of God, through faith a
lone, the grace of justification;-though all (the sacraments) are not ineed nece
ssary for every individual; let him be anathema."[10]
The Church further teaches that the effect of a sacrament comes ex opere operato
, by the very fact of being administered, regardless of the personal holiness of
the minister administering it.[11] However, a recipient's own lack of proper di
sposition to receive the grace conveyed can block the effectiveness of the sacra
ment in that person. The sacraments presuppose faith and through their words and
ritual elements, nourish, strengthen and give expression to faith.[12]
Sacraments of initiation[edit]
Main article: Sacraments of Initiation
The Compendium of the Catechism of the Catholic Church states: "Christian initia
tion is accomplished by means of the sacraments which establish the foundations
of Christian life. The faithful born anew by Baptism are strengthened by Confirm
ation and are then nourished by the Eucharist."[13]
Baptism[edit]
Scene of baptism. Stained glass, Paris, last quarter of the 12th century. From t
he Sainte-Chapelle of Paris.
Main article: Baptism
The Catholic Church sees baptism as the first and basic sacrament of Christian i
nitiation.[14] In the Western or Latin Church, baptism is usually conferred toda
y by pouring water three times on the recipient's head, while reciting the bapti
smal formula: "I baptize you in the name of the Father and of the Son and of the
Holy Spirit" (cf. Matthew 28:19). In the Eastern Catholic Churches of Byzantine
Rite immersion or submersion is used, and the formula is: "The servant of God,
N., is baptized in the name of the Father, and of the Son, and of the Holy Spiri
t."[15] Though sprinkling is not normally used, its validity is accepted, provid
ed that the water flows over the skin, since otherwise it is not a washing.[16][
17]
Confirmation[edit]
Main article: Confirmation (Catholic Church)
Confirmation or Chrismation is the second sacrament of Christian initiation.[18]
"It is called Chrismation (in the Eastern Churches: anointing with holy myron o
r chrism) because the essential rite of the sacrament is anointing with chrism.
It is called Confirmation because it confirms and strengthens baptismal grace."[
19] It is conferred by "the anointing with Sacred Chrism (oil mixed with balsam
and consecrated by the bishop), which is done by the laying on of the hand of th
e minister who pronounces the sacramental words proper to the rite."[20] These w
ords, in both their Western and Eastern variants, refer to a gift of the Holy Sp
irit that marks the recipient as with a seal. Through the sacrament the grace gi

ven in baptism is "strengthened and deepened."[21] Like baptism, confirmation ma

y be received only once, and the recipient must be in a state of grace (meaning
free from any known unconfessed mortal sin) in order to receive its effects. The
"originating" minister of the sacrament is a validly consecrated bishop; if a p
riest (a "presbyter") confers the sacrament
as is done ordinarily in the Eastern
Churches and in special cases (such as the baptism of an adult or in danger of
the death of a young child) in the Latin Church (CCC 1312 1313)
the link with the
higher order is indicated by the use of oil (known as "chrism" or "myron") bless
ed by the bishop on Holy Thursday itself or on a day close to it. In the East, w
hich retains the ancient practice, the sacrament is administered by the parish p
riest immediately after baptism. In the West, where the sacrament is normally re
served for those who can understand its significance, it came to be postponed un
til the recipient's early adulthood; in the 20th century, after Pope Pius X intr
oduced first Communion for children on reaching the age of discretion, the pract
ice of receiving Confirmation later than the Eucharist became widespread;[22] bu
t the traditional order, with Confirmation administered before First Communion,
is being increasingly restored.[22][23]
Eucharist[edit]
Main article: Eucharist (Catholic Church)
Communion of Saint Teresa, by Juan Martn Cabezalero, Museum of Lzaro Galdiano, Mad
rid.
The Eucharist, also called the Blessed Sacrament, is the sacrament (the third of
Christian initiation,[24] the one that the Catechism of the Catholic Church say
s "completes Christian initiation")[25] by which Catholics partake of the Body a
nd Blood of Jesus Christ and participate in his one sacrifice. The first of thes
e two aspects of the sacrament is also called Holy Communion. The bread (which m
ust be wheaten, and which is unleavened in the Latin, Armenian and Ethiopic Rite
s, but is leavened in most Eastern Rites) and wine (which must be from grapes) u
sed in the Eucharistic rite are, in Catholic faith, transformed in its inner rea
lity, though not in appearance, into the Body and Blood of Christ, a change that
is called transubstantiation. "The minister who is able to confect the sacramen
t of the Eucharist in the person of Christ is a validly ordained priest alone."[
26] The word "priest" here (in Latin sacerdos) includes both bishops and those p
riests who are also called presbyters.[27] Deacons as well as priests (sacerdote
s) are ordinary ministers of Holy Communion, and lay people may be authorized in
limited circumstances to act as extraordinary ministers of Holy Communion. The
Eucharist is seen as "the source and summit" of Christian living, the high point
of God's sanctifying action on the faithful and of their worship of God, the po
int of contact between them and the liturgy of heaven. So important is it that p
articipation in the Eucharistic celebration (see Mass) is seen as obligatory on
every Sunday and holy day of obligation and is recommended on other days. Also r
ecommended for those who participate in the Mass is reception, with the proper d
ispositions, of Holy Communion. This is seen as obligatory at least once a year,
during Eastertide.
Sacraments of healing[edit]
Penance or Reconciliation[edit]
Main article: Sacrament of Penance (Catholic Church)
The Sacrament of Penance is the first of two sacraments of healing. The Catechis
m of the Catholic Church mentions in the following order and capitalization diff
erent names of the sacrament, calling it the sacrament of conversion, Penance, c
onfession, forgiveness and Reconciliation.[28] It is the sacrament of spiritual
healing of a baptized person from the distancing from God resulting from sins co
mmitted. When people sin after baptism, they cannot have baptism as a remedy; Ba
ptism, which is a spiritual regeneration, cannot be given a second time.
The sacrament involves four elements: (1) Contrition (the penitent's sincere rem
orse for wrongdoing or sin, repentance, without which the rite has no effect); (

2) Confession to a priest who has the faculty to hear confessions (Canon 966.1)
while it may be spiritually helpful to confess to another, only a priest has the
power to administer the sacrament; (3) Absolution by the priest; and, (4) Satis
faction or penance.
"Many sins wrong our neighbour. One must do what is possible in order to repair
the harm (e.g., return stolen goods, restore the reputation of someone slandered
, pay compensation for injuries). Simple justice requires as much. But sin also
injures and weakens the sinner himself, as well as his relationships with God an
d neighbour. Absolution takes away sin, but it does not remedy all the disorders
sin has caused. Raised up from sin, the sinner must still recover his full spir
itual health by doing something more to make amends for the sin: he must 'make s
atisfaction for' or 'expiate' his sins. This satisfaction is also called 'penanc
e'" (CCC 1459). In early Christian centuries, this element of satisfaction was q
uite onerous and generally preceded absolution, but now it usually involves a si
mple task for the penitent to perform later, in order to make some reparation an
d as a medicinal means of strengthening against further temptation.
The priest is bound by the "seal of confession", which is inviolable. "According
ly, it is absolutely wrong for a confessor in any way to betray the penitent, fo
r any reason whatsoever, whether by word or in any other fashion."[29] A confess
or who directly violates the sacramental seal incurs an automatic excommunicatio
n whose lifting is reserved to the Holy See.[30]
In some dioceses, certain sins are "reserved" which means only certain confessor
s can absolve them. Some sins, such as violation of the sacramental seal, consec
ration of bishops without authorization by the Holy See, direct physical attacks
on the Pope, and intentional desecration of the Eucharist are reserved to the H
oly See. A special case-by-case faculty from the Sacred Penitentiary is normally
required to absolve these sins.
Anointing of the Sick[edit]
Main article: Anointing of the Sick (Catholic Church)
Extreme Unction, from Rogier van der Weyden's altarpiece.
Anointing of the Sick is the second sacrament of healing. In this sacrament a pr
iest anoints the sick with oil blessed specifically for that purpose. "The anoin
ting of the sick can be administered to any member of the faithful who, having r
eached the use of reason, begins to be in danger by reason of illness or old age
" (canon 1004; cf. CCC 1514). A new illness or a worsening of health enables a p
erson to receive the sacrament a further time.
When, in the Western Church, the sacrament was conferred only on those in immedi
ate danger of death, it came to be known as "Extreme Unction", i.e. "Final Anoin
ting", administered as one of the Last Rites. The other Last Rites are Confessio
n (if the dying person is physically unable to confess, at least absolution, con
ditional on the existence of contrition, is given), and the Eucharist, which whe
n administered to the dying is known as "Viaticum", a word whose original meanin
g in Latin was "provision for a journey".
Sacraments at the service of communion[edit]
Holy Orders[edit]
Main articles: Bishop (Catholic Church), Priesthood (Catholic Church) and Cathol
ic Deacon
Holy Orders is the sacrament by which a man is made a bishop, a priest, or a dea
con, and thus dedicated to be an image of Christ. The three degrees are referred
to as the episcopate, the presbyterate and the diaconate.[31] A bishop is the m
inister of this sacrament. Ordination as a bishop confers the fullness of the sa
crament, making the bishop a member of the body of successors of the Apostles, a
nd giving him the mission to teach, sanctify, and govern, along with the care of

all the Churches. Ordination as a priest configures the priest to Christ the He
ad of the Church and the one essential High Priest, and conferring on him the po
wer, as the bishops' assistant, to celebrate the sacraments and other liturgical
acts, especially the Eucharist. Ordination as a deacon configures the deacon to
Christ the Servant of All, placing him at the service of the bishop, especially
in the Church's exercising of Christian charity towards the poor and preaching
of the word of God.
Aspirants to the priesthood are required by canon law (canon 1032 of the Code of
Canon Law) to go through a seminary program that includes, as well as graduate
level philosophical and theological studies, a formation program that includes s
piritual direction, retreats, apostolate experience, etc. The course of studies
in preparation for ordination as a permanent deacon is decided by the episcopal
conference concerned.
Matrimony[edit]
Main article: Catholic marriage
Matrimony, from Rogier Van der Weyden's altarpiece.
Matrimony, or Marriage, is another sacrament that consecrates for a particular m
ission in building up the Church, and that provides grace for accomplishing that
mission. This sacrament, seen as a sign of the love uniting Christ and the Chur
ch, establishes between the spouses a permanent and exclusive bond, sealed by Go
d. Accordingly, a marriage between baptized people, validly entered into and con
summated, cannot be dissolved. The sacrament confers on them the grace they need
for attaining holiness in their married life and for responsible acceptance and
upbringing of their children. As a condition for validity, the sacrament is cel
ebrated in the presence of the local Ordinary or Parish Priest or of a cleric de
legated by them (or in certain limited circumstances a lay person delegated by t
he diocesan Bishop with the approval of the Episcopal Conference and the permiss
ion of the Holy See) and at least two other witnesses,[32] though in the theolog
ical tradition of the Latin Church the ministers of the sacrament are the couple
themselves. For a valid marriage, a man and a woman must express their consciou
s and free consent to a definitive self-giving to the other, excluding none of t
he essential properties and aims of marriage. If one of the two is a non-Catholi
c Christian, their marriage is licit only if the permission of the competent aut
hority of the Catholic Church is obtained. If one of the two is not a Christian
(i.e. has not been baptized), the competent authority's dispensation is necessar
y for validity.
Validity and liceity of administration of the sacraments[edit]
As stated above, the effect of the sacraments comes ex opere operato (by the ver
y fact of being administered). Since it is Christ who operates through them, the
ir effectiveness does not depend on the worthiness of the minister. The belief t
hat the validity of the sacrament is dependent upon the holiness of the administ
rator was rejected in the Donatist crisis.
However, an apparent administration of a sacrament is invalid, if the person act
ing as minister does not have the necessary power (as if a deacon were to celebr
ate Mass). They are also invalid if the required "matter" or "form" is lacking.
The matter is the perceptible material object, such as water in baptism or wheat
en bread and grape wine for the Eucharist, or the visible action. The form is th
e verbal statement that specifies the signification of the matter, such as, (in
the Western Church), "N., I baptize you in the name of the Father, and of the So
n, and of the Holy Spirit". Furthermore, if the minister positively excludes som
e essential aspect of the sacrament, the sacrament is invalid. This last conditi
on lies behind the 1896 judgement of the Holy See denying the validity of Anglic
an Orders.
A sacrament may be administered validly, but illicitly, if a condition imposed b

y canon law is not observed. Obvious cases are administration of a sacrament by

a priest under a penalty of excommunication or suspension, and an episcopal ordi
nation without a mandate from the Pope.
Canon law specifies impediments to reception of the sacraments of orders and mar
riage. Those concerning the first of these two sacraments only concern liceity,
but "a diriment impediment renders a person incapable of validly contracting a m
arriage" (canon 1073).
In the Latin Church, only the Holy See can authentically declare when divine law
prohibits or invalidates a marriage, and only the Holy See has the right to est
ablish for those who are baptised other impediments to marriage (canon 1075). Bu
t individual Eastern Catholic Churches, after having fulfilled certain requireme
nts that include consulting (but not necessarily obtaining approval from) the Ho
ly See, may establish impediments (Code of Canons of the Eastern Churches, canon
792).
If an impediment is imposed by merely ecclesiastical law, rather than being a ma
tter of divine law, the Church may grant a dispensation from the impediment.
Conditions for validity of marriage such as sufficient use of reason (canon 1095
) and freedom from coercion (canon 1103), and the requirement that, normally, a
marriage be contracted in the presence of the local Ordinary or parish priest or
of the priest or deacon delegated by either of them, and in the presence of two
witnesses (canon 1108), are not classified in the Code of Canon Law as impedime
nts, but have much the same effect.
Three of the sacraments may not be repeated: Baptism, Confirmation and Holy Orde
rs: their effect is permanent. This teaching has been expressed by the images of
, in the West, an indelible character or mark and of, in the East, a seal (CCC 6
98). However, if there is doubt about the validity of the administration of one
or more of these sacraments, a conditional form of conferral may be used, such a
s: "If you are not already baptized, I baptize you "[33]
In the still recent past, it was common practice in the Catholic Church to bapti
ze conditionally almost every convert from Protestantism because of a perceived
difficulty in judging about the validity in any concrete instance. In the case o
f the major Protestant denominations, agreements involving assurances about the
manner in which they administer baptism has ended this practice, which sometimes
continues for other groups of Protestant tradition. The Catholic Church has alw
ays recognized the validity of baptism in the Churches of Eastern Christianity,
but it has explicitly denied the validity of the baptism conferred in the Church
of Jesus Christ of Latter-day Saints.[34] It does not recognize a baptismal cer
emony in which the names of the three Persons of the Trinity, Father, Son and Ho
ly Spirit, are replaced by descriptions such as Creator, Redeemer and Sanctifier
, and requires that the conditional form should not be used when baptizing peopl
e who have received this kind of baptism.[35]
References[edit]
Jump up ^ Catechism of the Catholic Church, 1211
Jump up ^ Catechism of the Catholic Church, 1113
Jump up ^ The Seventh Session of the Council of Trent. London: Dolman: Hanover H
istorical Texts Project. 1848. pp. 53 67. Retrieved 23 April 2014.
Jump up ^ Catechism of the Catholic Church, 1131
Jump up ^ Catechism of the Catholic Church, 774 776
Jump up ^ "Lumen Gentium: chapter 7, section 48, paragraph 2". Retrieved 26 July
2012.
Jump up ^ Catechism of the Catholic Church, 1117
Jump up ^ Catechism of the Catholic Church, 1210
Jump up ^ Catechism of the Catholic Church, 1129

Jump up ^ Council of Trent, Seventh Session, canon IV

Jump up ^ New Catholic Dictionary
Jump up ^ Sacrosanctum Concilium, 59, quoted in Catechism of the Catholic Church
, 1123
Jump up ^ sacraments of Christian initiation Compendium of the Catechism of the
Catholic Church, 251
Jump up ^ Catechism of the Catholic Church, 1212
Jump up ^ Catechism of the Catholic Church, 1239 1240
Jump up ^ Charles Coppens, S.J., The Catholic Religion
Jump up ^ Catholic Encyclopedia: Baptism
Jump up ^ Compendium of the Catechism of the Catholic Church, 251
Jump up ^ Compendium of the Catechism of the Catholic Church, 266
Jump up ^ Compendium of the Catechism of the Catholic Church, 267
Jump up ^ Catechism of the Catholic Church, 1303
^ Jump up to: a b Liam G. Walsh, Sacraments of Initiation (Liturgy Training Publ
ications 2011 ISBN 978-1-59525035-3), pp. 153-154
Jump up ^ John Flader, "The age for Confirmation" in Question Time (Taylor Trade
2010 ISBN 978-1-58979594-5), pp. 86-87
Jump up ^ Catechism of the Catholic Church, 1212
Jump up ^ Catechism of the Catholic Church, 1322
Jump up ^ Code of Canon Law, canon 900 1
Jump up ^ While in the English language, the word "priest" usually means someone
received into the second of the three holy orders (also called the presbyterate
) but not into the highest, that of bishop, the Latin text underlying this state
ment uses the Latin term sacerdos, which comprises both bishops and, in the comm
on English sense, priests. To refer exclusively to priests in the more common En
glish sense, Latin uses the word presbyter. See Dennis Chester Smolarski, The Ge
neral Instruction of the Roman Missal, 1969 2002: A Commentary (Liturgical Press 2
003 ISBN 9780814629369), p. 24.
Jump up ^ Catechism of the Catholic Church, 1423 1424
Jump up ^ canon 983 of the Code of Canon Law
Jump up ^ canon 1388
Jump up ^ US Conference of Catholic Bishops. Compendium: Catechism of the Cathol
ic Church. USCCB Publishing. p. 93. ISBN 978-1-57455-720-6.
Jump up ^ canons 1108 and 1112 of the Code of Canon Law
Jump up ^ Code of Canon Law, canon 869; cf. New Commentary on the Code of Canon
Law By John P. Beal, James A. Coriden, Thomas J., pp. 1057 1059.
Jump up ^ "Response of the Congregation for the Doctrine of the Faith". Vatican.
va. 5 June 2001. Retrieved 26 March 2010.
Jump up ^ "Response of the Congregation for the Doctrine of the Faith". Vatican.
va. 1 February 2008. Retrieved 26 March 2010.
Bibliography[edit]
Raniero Cantalamessa OFMCap, Introduction, in: Easter in the Early Church. An An
thology of Jewish and Early Christian Texts, (1993), J.M. Quigley SJ, J.T. Lienh
ard SJ (translators & editors), Collegville, Minnesota: The Liturgical Press, pp
. 254, ISBN 0-8146-2164-3
Kenan B. Osborne, OFM, (1987), The Christian Sacraments of Initiation. Baptism,
Confirmation, Eucharist, New York-Mahwah: Paulist Press, ISBN 0-8091-2886-1
Poschmann Bernhard SJ (1963). Penance and the Anointing of the Sick. The Herder
History of Dogma. Fr. Courtney SJ (transl. from German). Freiburg
London: Herder
- Burns & Oates. p. 257.
Liam G. Walsh OP (1988), The Sacraments of Christian Initiation. Baptism, Confir
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Vogel C. (1982). Le pcheur et la pnitence dans l'glise ancienne. Paris: Cerf. p. 21
3. ISBN 2-204-01949-6.
Vogel C. (1982). Le pcheur et la pnitence au moyen-age. Paris: Cerf. p. 245. ISBN
2-204-01950-X.
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82 0

Related links[edit]
Wikisource has original text related to this article:
Thomas Aquinas, Summa Theologiae, "On the Sacraments in general (III qq. 60 64)"
Sacraments of Initiation
Thomas Aquinas and the Sacraments
Sacraments of the Living
External links[edit]
Catechism of the Catholic Church on the Seven Sacraments
The Council of Trent on the Sacraments
Seven Catholic Sacraments' Signs and Instruments of God's Grace
[1] The Sacraments Through the Ages produced by EWTN hosted by Fr. Charles Conno
r RealAudio
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