A Brief Overview - The Seven Sacraments of the Catholic Church

(Some of the following is excerpted from "The Catholic Encyclopedia": http://www.newadvent.org/cathen/13295a.htm)

I. NECESSITY AND NATURE

(1) In what sense necessary

Almighty God can and does give grace to us in answer to our internal aspirations and prayers without the use of any external sign or ceremony. This will always be possible, because God, grace, and the soul are spiritual beings. God is not restricted to the use of material, visible symbols in dealing with us; the sacraments are not necessary in the sense that they could have been dispensed with. But, if it is known that God has appointed external, visible ceremonies as the means by which certain graces are to be conferred on us, then in order to obtain those graces it will be necessary for us to make use of those Divinely appointed means.
In this sense the Council of Trent (1545-1563, Sess. VII, can. 4) declared heretical those who assert that the sacraments of the New Law are superfluous and not necessary, although all sacraments are not necessary for each individual. It is the teaching of the Catholic Church and of Christians in general that, while God was not bound to make use of external ceremonies as symbols of things spiritual and sacred, it has pleased Him to do so, and this is the ordinary and most suitable manner of dealing with men. Writers on the sacraments refer to this as the necessitas convenientiae, the necessity of suitableness. It is not really a necessity, but the most appropriate manner of dealing with creatures that are at the same time spiritual and corporeal (human). In this assertion all Christians are united: it is only when we come to consider the nature of the sacramental signs that Protestants (except some Anglicans) differ from Catholics.

They were not ‘officially’ promulgated as "The Seven Sacraments" until the Council of Trent, although they were always taught and mentioned since the first A.D. by Pope St. Peter and various Popes, saints, and theologians. Many Protestants point this out as proof of the Church "inventing" the Sacraments, but many times issues were officially declared in Councils to clarify/iterate Church Teachings that have been attacked/incorrectly taught by heresies, etc. Except for Baptism, one does not fully receive the Graces from the Sacrament if they are in a state of mortal sin; however, when they make a true, contrite confession after receiving the Sacrament, they then receive the Graces from it.


The Seven Sacraments
1. Baptism

SIGNIFICANCE The Roman Catechism offers the following definition: "Baptism is the sacrament of regeneration by water in the word" (per aquam in verbo). Baptism was instituted to confer upon us the beginnings of the spiritual Life, to transfer us from the state of enemies of God to the state of adoption as sons and daughters of God. This definition combines the physical and metaphysical definitions of baptism. "The sacrament of regeneration" is the metaphysical essence of the sacrament, while the physical essence is expressed by the second part of the definition of the sacrament (i.e. the washing with water (matter), accompanied by the invocation of the Holy Trinity (metaphysical form)). Baptism is, therefore, the sacrament by which we are born again of water and the Holy Ghost, that is, by which we receive in a new and spiritual life, the dignity of adoption as sons and daughters of God and heirs of God's kingdom.
MANNER Baptism is conferred on the recipient when a Priest or Deacon pours water over their forehead and recites the words of Baptism: I baptize you in the Name of the Father and of the Son and of the Holy Spirit.
MATTER The matter of baptism is water, and this taken in its usual meaning. Theologians have said that "what we would ordinarily declare water" is valid baptismal material, whether it’s salt/fresh water, from a fountain/well/marsh, whether it’s clear/turbid hot/cold, colored/uncolored. Water from melted ice, snow, or hail is also valid. However, unmelted ice, snow, and hail are not considered "water". Dew, sulfur or mineral water, and condensed water from steam are also valid. If the water is a "mixture" with something else, it is held as proper matter if the water predominates and the mixture would still be called water. Invalid matter is every liquid that is not usually designated true water, such as: oil, saliva, wine, tears, milk, sweat, beer, soup, the juice of fruits. The vast majority of the time, Baptism is conferred by pouring water over the forehead and reciting the words of Baptism; sometimes partial immersion is preferred by the baptizee.
VALIDITY If it’s doubtful whether a liquid is considered "water" or not, it is not permissible to use for baptism except in case of absolute necessity when no certainly valid matter can be obtained. On the other hand, it is never allowable to baptize with an invalid liquid. There is a response of Pope Gregory IX to the Archbishop of Trondhjem in Norway where beer (or mead) had been employed for baptism. The pontiff says: "Since according to the Gospel teaching, a man must be born again of water and the Holy Ghost; those are not to be considered validly baptized who have been baptized with beer". The "formula" used for Baptism must be "I baptize thee in the Name of the Father and of the Son and of the Holy Ghost" (or similar variant). If some other variant is used in a Protestant "baptism", a person entering into the Catholic Church must be rebaptized with the correct words. The normal baptizer is a Priest or Deacon, but in emergencies any person (lay Catholic, heretic, gnostic, etc.) can baptize AS LONG AS they intend to do what the Church does.

2. Reconciliation/Penance/Confession

SIGNIFICANCE The Sacrament of Confession is the manner in which we reconcile ourselves with God after we commit the heinous act of sin and, having a contrite heart, truly desire to be reunited fully with God.
VALIDITY In order to obtain a valid confession, the penitent must have true sorrow for committing their sins, and must confess all mortal sins which they are aware of at the time of the Confession after examining their conscience. In addition, one of the Precepts of the Church require that it is the duty of the Faithful to confess one’s sins at least once a year. Although you are only required to confess mortal sins, there is no reason why you shouldn’t also tell God your sorrow for committing venial sins.
The Council of Trent (1551) declares: "As a means of regaining grace and justice, penance was at all times necessary for those who had defiled their souls with any mortal sin…The Lord then principally instituted the Sacrament of Penance, when, being raised from the dead, he breathed upon His disciples saying: 'Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained' (John, 20:22-23). By which action so signal and words so clear the consent of all the Fathers has ever understood that the power of forgiving and retaining sins was communicated to the Apostles and to their lawful successors, for the reconciling of the faithful who have fallen after Baptism." Farther on the council expressly states that Christ left priests, His own vicars, as judges (praesides et judices), unto whom all the mortal crimes into which the faithful may have fallen should be revealed in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or retention of sins" (Sess. XIV, c. v)

It is noteworthy that the fundamental objection so often urged against the Sacrament of Penance was first thought of by the Scribes when Christ healed the sick man with palsy and says: "Thy sins are forgiven thee." When Jesus felt the scribes asking in their hearts "Why doth this man speak thus? he blasphemeth. Who can forgive sins but God only?" But Jesus seeing their thoughts, said to them: "Which is easier to say to the sick of the palsy: Thy sins are forgiven thee; or to say, Arise, take up thy bed and walk? But that you may know that the Son of man hath power on earth to forgive sins, (he says to the man with palsy,) I say to thee: Arise, take up thy bed, and go into thy house" (Mark, 2:5-11; Matt., 9:2-7). Christ wrought a miracle to show that He had power to forgive sins and that this power could be exerted not only in heaven but also on earth.

This power, moreover, He transmitted to Peter and the other Apostles. To Peter He says: "And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven" (Matt.,16:19). Later He says to all the Apostles: "Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven" (Matt., 18:18).


3. Holy Eucharist

SIGNIFICANCE The Greatest Sacrament, the Holy Eucharist—the Body and Blood, Soul and Divinity, of Jesus Christ—was given to us by Christ so that we may enter into union with Christ Himself and His Love, as when Jesus says "He that eateth my flesh, and drinketh blood, abideth in me, and I in him" (John, 6:57) The Eucharist removes our venial sins from our soul, and is a great aid in avoiding the temptation to commit mortal sins. It is because of this that many Saints have said that the Holy Sacrifice of the Mass (particularly the Eucharist) is "the perfect prayer".
MATTER/VALIDITY The Holy Eucharist is composed of two elements: the bread and the wine, which are later Consecrated by the priest into the Body and Blood of Jesus. The bread (in the Latin Rite) must be composed of only unleavened wheaten flour and water, and then baked. The importance of wheaten bread is deduced immediately from the words of Institution: "The Lord took bread" (ton arton), in connection with which it may be remarked, that in Scripture bread (artos), without any qualifying addition, always signifies wheaten bread. No doubt, too, Christ adhered unconditionally to the Jewish custom of using only wheaten bread in the Passover Supper, and by the words, "Do this for a commemoration of me", commanded its use for all succeeding times. In addition to this, uninterrupted tradition, whether it be the testimony of the Fathers or the practice of the Church, shows wheaten bread to have played an essential part.
The other Eucharistic element is wine, which must be from grapes. Any other juice from fruits is not allowed. The necessity of wine from grapes is not so much the result of the authoritative decision of the Church, as much as it is presupposed by her (Council of Trent, Sess. XIII, cap. iv), and is based upon the example and command of Christ, Who at the Last Supper converted the natural wine of grapes into His Blood. This is deduced partly from the rite of the Passover, which required the head of the family to pass around the "cup of benediction" (calix benedictionis) containing the wine of grapes, partly, and especially, from the express declaration of Christ, that henceforth He would not drink of the "fruit of the vine" (genimen vitis).

MANNER Concerning when the Consecration of the bread and wine can take place, Canon Law states: It is absolutely wrong, even in urgent and extreme necessity, to consecrate one element without the other, or even to consecrate both outside the eucharistic celebration (Mass). (Cannon 927) Only a priest can consecrate the Eucharist, although a Deacon can assist at various points in the Celebration of the Mass.
Due to the extreme holiness of the Sacrament as well as its symbolism of being in full communion with the Church, only Catholics may enter into the Sacrament of the Eucharist. It is a mortal sin to receive the Eucharist while you knowingly have an unconfessed mortal sin on your soul.


4. Confirmation

SIGNIFICANCE Confirmation imparts 1) an increase of sanctifying grace which makes the recipient a "perfect Christian"; 2) a special sacramental grace consisting in the seven gifts of the Holy Ghost and notably in the strength and courage to confess boldly the name of Christ; 3) an indelible character by reason of which the sacrament cannot be received again by the same person.
Confirmation can be conferred only on those who have already been baptized and have not yet been confirmed. In the early years of the Church, when only adults were usually baptized, confirmation was administered immediately after; however, when infant baptism was the predominate custom, confirmation (in the Latin Rite) was kept at the "age of adulthood", which in the US is usually around age 14/8th grade. Its reception is obligatory (necessitate præcepti) "for all those who are able to understand and fulfill the Commandments of God and of the Church. This is especially true of those who suffer persecution on account of their religion or are exposed to grievous temptations against faith or are in danger of death. The more serious the danger so much greater is the need of protecting oneself". (Trent)

MANNER The bishop alone is the ordinary minister of confirmation. This is expressly declared by the Council of Trent (Sess. VII, De Conf., C. iii). Simple priests may be the extraordinary ministers of the sacrament under certain conditions (during the Easter Vigil Mass). In such cases, however, the priest cannot wear pontifical vestments, and he is obliged to use chrism blessed by a Catholic bishop. In the Greek Church, confirmation is given by simple priests without special delegation, and their ministration is accepted by the Western Church as valid. They must, however, use chrism blessed by a patriarch.
The Bishop/priest takes Chrism, makes the sign of the Cross on the forehead of the recipient, and says "Receive the Gift of the Holy Spirit".


5. Matrimony

Contrary to popular misconception, the priest does NOT confer the sacrament of Holy Matrimony—the priest is merely the ‘witness’ to the man and woman making their vows before God. It is the husband and wife who ‘minister’ the Sacrament to themselves from God. However, the fact that a husband and wife make the sacrament between themselves and God does not mean that they can ‘unmake’ this union, as it is an agreement until the death of one of the parties.

6. Holy Orders

In the Latin Rite, the current discipline is for only non-married Catholics may be ordained priests; however, converts to the Catholic Faith who are married may later become ordained because the Church recognizes their marriage as valid and does not want to deny them the opportunity to serve the Church as a priest if they had previously joined in marriage in another Church before knowing the fullness of the Catholic Faith.

7. Extreme Unction(Anointing of the Sick)

Administered to a person who is dying, it may be given to both Catholics and non-Catholics who truthfully declare (in danger of death) to have a desire to enter into the Catholic Church and profess the Faith that the Catholic Church teaches.
First, the Sacrament of Penance is administered, then the anointing with the oil, and then the giving of the Eucharist (called Viaticum for this Sacrament)

As administered in the Western Church today according to the rite of the Roman Ritual, the sacrament consists (apart from certain non-essential prayers) in the unction with oil, specially blessed by the bishop, of the organs of the five external senses (eyes, ears, nostrils, lips, hands), of the feet, and, for men (where the custom exists and the condition of the patient permits of his being moved), of the loins or reins; and in the following form repeated at each unction with mention of the corresponding sense or faculty: "Through this holy unction and His own most tender mercy may the Lord pardon thee whatever sins or faults thou hast committed [quidquid deliquisti] by sight [by hearing, smell, taste, touch, walking, carnal delectation]".

The unction of the loins is generally, if not universally, omitted in English-speaking countries, and it is of course everywhere forbidden in case of women. To perform this rite fully takes an appreciable time, but in cases of urgent necessity, when death is likely to occur before it can be completed, it is sufficient to employ a single unction (on the forehead, for instance) with the general form: "Through this holy unction may the Lord pardon thee whatever sins or faults thou hast committed." By the decree of 25 April, 1906, the Holy Office has expressly approved of this form for cases of urgent necessity.



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I speak with the successor of the fisherman...Though I acknowledge none as first except Christ, I am joined in communion with your Holiness, that is to say, in communion with the Chair of Peter. I know that it is upon that rock that the Church has been built.
– St. Jerome, Ad Damasum, circa 420 A.D.