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The Sacrament of Eucharist

The Sacrament of Eucharist, also known as "Holy Communion", is the third of the Sacraments of Initiation. Even though we are required to receive Communion at least once per year (our Easter Duty), and the Church urges us to receive Communion frequently (even daily, if possible), it is called a Sacrament of Initiation because, like Baptism and Confirmation, it brings us into the fullness of our life in Christ.

In Holy Communion, we are eating the True Body and Blood of Jesus Christ, without which "you shall not have life in you" (John 6:53).

Because of the intimate connection of the Sacrament of Holy Communion to our life in Christ, we must be free of any grave or mortal sin before receiving it, as St. Paul explained in 1 Corinthians 11:27-29. Otherwise, as he warns, we receive the Sacrament unworthily, and we "eateth and drinketh damnation" to ourselves.

If we are aware of having committed a mortal sin, we must participate in the Sacrament of Reconciliation first. The Church sees the two Sacraments as connected and urges us, when we can, to join frequent Reconciliation with frequent Communion.

The Sacrament of Reconciliation

Through Reconciliation, Christians are freed from sins committed after Baptism. The Sacrament of Reconciliation is considered the normal way to be absolved from mortal sins which, it is believed, would otherwise condemn a person to Hell.

The Sacrament has four elements, three on the part of the penitent (contrition, confession and satisfaction) and one on the part of the minister of the Sacrament (absolution).

Catholics distinguish between two types of sin: Mortal sins are a grave violation of God's law that turns man away from God. Someone who is aware of having committed mortal sins must repent of having done so, and must confess them in order to benefit from the Sacrament. Venial sins, the kind that "does not set us in direct opposition to the will and friendship of God", can be remitted by contrition and reception of other Sacraments, but they too are rightly and usefully declared in confession.

The Sacrament of Confirmation

It is evident from its celebration that the effect of the Sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.

From this fact, Confirmation brings an increase and deepening of baptismal grace:

• it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!" (Romans 8:15);
• it unites us more firmly to Christ;
• it increases the gifts of the Holy Spirit in us;
• it renders our bond with the Church more perfect;
• it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:

Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.

Holy Matrimony

At its most basic level, marriage is a union between a man and a woman for the purpose of procreation and mutual love and support.

In the Catholic Church, marriage is considered to be 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.

The ministers of the Sacrament of Marriage are the spouses themselves, because the mark - the external sign - of the Sacrament is not the wedding Mass, but the marriage contract itself. This does not mean the wedding license that the couple receives, but the vows that each spouse makes to the other. As long as each spouse intends to contract a true marriage, the Sacrament is performed.

The effect of the Sacrament is an increase in sanctifying grace for the spouses, a participation in the divine life of God Himself.

The Sacrament of Holy Orders

The Sacrament of Holy Orders is the continuation of Christ's priesthood, which He bestowed upon His Apostles; thus, the Catechism of the Catholic Church refers to the Sacrament of Holy Orders as "the Sacrament of Apostolic Ministry."

In the Sacrament of Holy Orders, a man is incorporated into the priesthood of Christ at one of three levels: the episcopate, the priesthood, or the diaconate.

The Sacrament of Holy Orders can be validly conferred only on baptized men, following the example set by Christ and His Apostles, who chose only men as their successors and collaborators. A man cannot demand ordination; the Church has the authority to determine eligibility for the Sacrament.

Anointing of the Sick

Formerly known as "Last Rites" or "Extreme Unction", the Anointing of the Sick is one of the three repeatable Sacraments in the Catholic Church. The proper time for receiving this holy anointing has arrived when the believer begins to be in danger of death becasue of illness or old age. Each time a Christian falls seriously ill, they may receive the Anointing of the Sick, and after they have received it, if the illness worsens.

The belief that the Anointing of the Sick should be received only in the moments before death, is a misconception. The Sacrament is often received:

1. Before surgery, or a serious medical precedure.
2. During a long-term or terminal illness.
3. Experiencing health issues related to old age.

The Anointing of the Sick is a prayer of healing, not only for our physical healing, but also for spiritual health, and for the strength, peace, and courage to bear the burden of illness.

As Catholics, we are asked to see our sufferings as a way of being united with the sufferings of Christ.

The Anointing of the Sick also imparts the forgiveness of sins, and therefore can only be administered by a priest or bishop.