I.

Course Content: Module 2

II. Overview:
The Sacraments are divided into: the Sacraments of Christian Initiation (Baptism,
Confirmation, Holy Eucharist); the Sacraments of Healing (Penance and Anointing
of the Sick); and the Sacraments at the service of Communion and Mission (Holy
Orders and Matrimony). The Sacraments touch all the important moments of Christ’s
life. All the Sacraments are ordered to the Holy Eucharist “as to their end” (St.
Thomas Aquinas).

Lesson 1: Sacrament of Baptism

1.1 Meaning and Origin
1.2 Matter and Form
1.3 Ministers of the Sacrament
1.4 Recipients of the Sacrament
1.5 Effects of Baptism
1.6 Role of Parents and Sponsors

Lesson 2: Sacrament of Confirmation

2.1 Meaning and Origin
2.2 Matter and Form
2.3 Minister of the Sacrament
2.4 Age of Confirmation
2.5 Effects of Confirmation
2.6 Gifts and Fruits of the Holy Spirit
2.7 Role of Parents and Sponsors

Lesson 3: Sacrament of the Holy Eucharist

1.1 Meaning and Origin
1.2 Symbols, Ministers, and Recipients
1.3 Effects of Holy Eucharist
1.4 Structure, Actions, and Significance of its Actions

Lesson 4: The Sacrament of Healing: Reconciliation or Confession

1.1. Meaning, Origin and Biblical Foundations
1.2. Matter and Form
1.3. Effects of Sin
1.4. The Effects of the Sacrament of Reconciliation
1.5. The Process of Reconciliation
1.6. Rite of Reconciliation

Lesson 5: The Sacrament of Healing: Anointing of the Sick

1.1. Meaning, Origin and Biblical Foundations
1.2. Matter and Form
1.3. Recipients
1.4. Effects of Anointing of the Sick
1.5. Rite of Anointing of the Sick

Lesson 6: The Sacrament of Vocation or Commitment: Matrimony or Marriage

1.1. Meaning, Origin and Biblical Foundations
1.2. Matter and Form
1.3. Marriage is a Covenant
1.4. Marriage as a Sacrament
1.5. Effects of Marriage

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 1.6. Indissolubility of Marriage
1.7. Rite of Marriage

Lesson 7: The Sacrament of Vocation or Commitment: Holy Orders

7.1. A Call to Service
7.2. A Special Call
7.3. The Meaning of Holy Orders
7.4. Matter and Form
7.5. The Recipient of Holy Orders
7.6. Rite of Holy Orders

Assessments and Activity

Introduction:
Christian Initiation is accomplished by means of the sacraments which establish the
foundations of Christian life. The faithful born anew by Baptism are strengthened by
Confirmation and are then nourished by the Eucharist.
“Each one of you is a son of God because of your faith in Christ Jesus. All of you who have been
baptized into Christ have clothed yourselves with Him.” Gal. 3:26-27

LESSON 1: Sacraments of Baptism

1.1 Meaning and Origin
1.2 Matter and Form
1.3 Ministers of the Sacrament
1.4 Recipients of the Sacrament
1.5 Effects of Baptism
1.6 Role of Parents and Sponsors
1. Baptism:
Is primarily called because of the central rite with which it is celebrated. To
baptize means to “immerse” in water. The one who is baptized is immersed into the death of
Christ and rises with Him as a “new creature”(2 Cor. 5:17). This sacrament is also called the
“bath of regeneration and renewal in the Holy Spirit” (Titus 3:5); and it is called “enlightenment”

Foretold in Ezekiel: “I shall pour clean water over you and you will be cleansed; I shall cleanse you
of all your defilement and all your idols. I shall give you a new heart, and put a new spirit in you.”
(Ezk. 36: 25-26)

because the baptized becomes “a son of light” (Eph. 5:8).

Vatican II, Decree on Ecumenism (Unitatis Redintegratio), No. 22

By the sacrament of Baptism, whenever it is properly conferred in the way the Lord
determined, and received with the proper disposition of soul, man becomes truly incorporated
into crucified and glorified Christ and is reborn to sharing of the divine life.
Baptism, therefore, constitutes the sacramental bond of unity existing among all who through it
are reborn. But Baptism, of itself, is only a beginning, a point of departure, for it is wholly
directed toward the acquiring of fullness of life in Christ. Baptism is thus ordained toward a
complete profession of faith, a complete incorporation into the system of salvation such as Christ
Himself willed it to be, and finally, toward a complete integration into the Eucharistic
communion.

Catechism of the Catholic Church (CCC). Nos. 1213;1253-1254

Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit and
the door which gives access to the other sacraments. Through Baptism, we are freed from sin and

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reborn as sons and daughter of God; we become members of the Body of Christ, are incorporated
into the Church and made sharers in her mission.
Baptism is the sacrament of faith. But faith needs the community of believers. It is only within
the faith of the Church that each of the faithful can believe. The faith required for Baptism is not
a perfect and mature faith but a beginning that is called to be developed. The catechumen or the
godparent is asked” “What do you ask of God’s Church?” The response is: “Faith.”
For all the baptized children or adults, faith must grow after Baptism. For this reason, the Church
celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for
Baptism leads only to the threshold of new life. Baptism is the source of the new life in Christ
from which the entire Christian life springs forth.

Catechism for Filipino Catholics (CFC), No. 1609

Thus, the baptized are called to exercise their sharing in Christ’s priesthood (offer
spiritual sacrifices) and bear witness to Christ (proclaim, give answers) who is their Light. But
this can take place only in the “spiritual house,” the living community of members bonded
together sacramentally in Baptism.

A. Meaning and Origin

a. Prefigured in the Old Covenant
In the Old Covenant, Baptism was prefigured in many ways:
a.1. Water: seen as source of life and of death.
a.2. Noah’s Ark: humanity was saved by means of water.
a.3. Red Sea: which liberated Israel from Egyptian slavery.
a.4. River Jordan: crossing the river brought Israel into the promised land
which is the image of eternal life.

b. Fulfilment of Prefigurations:
All the Old Covenant prefigurations find their fulfilment in Jesus
Christ.
a.1. At the beginning of His public life, Jesus had Himself baptized by
John the Baptist in the Jordan,
a.2. On the Cross, blood and water, signifies Baptism,
a.3. And the Eucharist, flowed from His pierced side
a.4. His resurrection, He gave to His Apostles the
The time when Christ
mission: “Go forth and make disciples of all commanded the sacrament of
nations, baptizing them in the name of the Father, and Baptism.
of the Son and of the Holy Spirit.” (Mt. 28:19)
B. Matter and Form
a. Matter: Water, commonly recognized as such, even though other things
may be dissolved in it. Except in case of urgent necessity, the water should
be specially blessed for Baptism.
b. Form: The necessary and sufficient form of Baptism in the invocation of
the Blessed Trinity: “I baptized you in the name of the Father, and of the

The matter and form are united when the water and words of Baptism are combined in
one ritual act. While water is flowing on the head, one and the same person applies the
water and pronounces the invocation of the Trinity.

Son, and of the Holy Spirit.”

C. Ministers of the Sacrament

From the day of Pentecost, the Church has administered Baptism to
anyone who believes in Jesus Christ.

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 The ordinary ministers of Baptism are the Bishop, and the Priest. In the
Latin Church, the Deacon also can baptize. In case of necessity, any person can
baptize provided he has the intention of doing what the church does. This is done
by pouring water on the head of the candidate while saying the Trinitarian
formula of Baptism. “I baptize you in the name of the Father, and of the Son, and
of the Holy Spirit.”

D. Recipients of the Sacrament

Every person not yet baptized is able to receive the Sacrament of Baptism.

E. Effects of Baptism
Baptism takes away original sin, all personal sins and all punishment due
to sin. It makes the baptized person a participant in the divine life of the Trinity
through the sanctifying grace, the grace of justification which incorporates one
into Christ and into His church. It gives one a share in the priesthood of Christ
and provides the basis for communion with all Christians. It bestows the
theological virtues and the gifts of the Holy Spirit. A baptized person belongs
forever to Christ. He is marked with indelible seal of Christ (character).
a. Virtues infused into the soul at Baptism
The virtues infused into the soul at Baptism are faith, hope, and
charity. Among the gifts of grace infused at Baptism are the peace and
joy of the Holy Spirit, which make possible the practice of the Beatitudes.
b. Baptismal Character
The Baptismal character is a permanent, irremovable change
produced by the sacrament. It imparts to those who receive it a likeness to
Christ in His priesthood, grafts them onto Christ, the Vine, so that they
participate in a unique way in the graces of His humanity. It imprints on
their souls an indelible/permanent seal that nothing, not even the loss of
virtue or faith itself, can eradicate.

F. Role of Parents and Sponsors

a. Parents: Are gravely bound to see that no child should die without
baptism. As defined by the Council of Trent, justification from original sin
is not possible “without the washing unto regeneration or the desire for the
same.” After baptism, parents are to teach their children the true faith, and
train them in the practice of the Catholic religion.
b. Sponsors: Is second only to that of the parents. Sponsors are official
representatives of the community of faith and, with the parents, request
baptism for the child. They are to take the place of the parents if the
parents are unable or fail to provide for the religious training of the child.
At least one sponsor of godparent is required for baptism.
However, sponsors are not necessary for valid conferral/transfer of the
sacrament. The sponsors must be of the same faith/religion, and willing to
fulfil the obligations of a godparents.

How do we make ourselves worthy of this high calling? Here are some ways:
1. Strive to grow in our understanding of Jesus’ teaching.
2. Respond to Jesus’ teaching through prayer and moral action.
3. Keep in constant union with Jesus, especially through the sacraments.
4. Keep ourselves open to the presence of the Holy Spirit so that He may guide us to make
fruitful efforts to bring God’s gift eternal life to all people.

Lesson 2: Sacrament of Confirmation

2.1 Meaning and Origin
2.2 Matter and Form
2.3 Minister of the Sacrament

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 2.4 Age of Confirmation
2.5 Effects of Confirmation
2.6 Gifts and Fruits of the Holy Spirit

2. Confirmation
Confirmation is the sacrament of spiritual strengthening. It is the
sacrament in which, through chrism and the imposition of hands together with the use
of certain sacred words, a baptized person receives the Holy Spirit, is strengthened in
grace, and signed as a soldier of Christ.
Why is this sacrament called Chrismation or Confirmation? It is called
Chrismation (in the Eastern Churches: Anointing the with holy myron or chrism)
because the essential rite of the sacrament is anointing with chrism. It is called
Confirmation because it confirms and strengthens baptismal grace.

A. Meaning and Origin

We know that Christ instituted the sacrament of confirmation because of the evidence
in the New Testament. The ancient prophets had foretold the outpouring of the Spirit of
God over the whole of mankind, as a sign of the Age of the Messiah (cf.Joel 3:1, Isaiah
44:3-5, Ezekiel 39:29). Jesus promised his apostles and all the future faithful to send
them the Holy Spirit (cf. John 14:16, Luke 24:49, Acts 1:5, John 7:38). On the feast of
Pentecost, he fulfilled His word to the first Christian community. "They were all filled
with the Holy Spirit" (Acts 2:4). Later on, the apostles communicated the Holy Spirit by
the outward rite of imposition of hands on the baptized (cf. Acts 8:14-17). St. Paul
communicated the Holy Spirit to some twelve disciples in Ephesus after they had
received Christian baptism (cf. Acts 19:6) and the early converts from Judaism were told
that the imposition of hands, which brings the communication of the Holy Spirit, belongs
to the foundation of the Christian religion (cf. Hebrews 6:2, 4).

B. Minister of the Sacrament

The original minister of Confirmation is the bishop. In this way the link between
the confirmed and the Church in her apostolic dimension is made manifest. When a priest
confers this sacrament, as ordinarily happens in the East and in special cases in the West,
the link with the bishop and with the Church is expressed by the priest who is the
collaborator of the bishop and by the Sacred Chrism, consecrated by the bishop himself.

C. Matter and Form

Matter: Oil of the Chrism and the Laying of Hands
Form: “N…be sealed with the gift of the Holy Spirit.”

D. Age of Confirmation
Confirmation may be received validly and fruitfully by any baptized person who has
not already been confirmed. A person who has reached the age of reason must have at
least the intention of receiving the sacrament. But to receive the full effects of
confirmation, one must be in the state of grace and should have received instruction in the
principal truths of the faith, especially those pertaining to this sacrament.

E. Effects of Confirmation
Confirmation increases the possession of divine life, confers actual graces, a special
sacramental grace, and gives a unique sacramental character. The divine life becomes more resilient,
and better able to resist dangers and overcome opposition to its existence and growth. Confirmation
gives us grace to fulfill Christ's command: “You must therefore be perfect just as your heavenly
Father is perfect” (Matthew 5:48).

F. Gifts and Fruits of the Holy Spirit

While confirmation increases all the infused virtues and the gifts of the Holy Spirit, it
mainly strengthens the virtue of faith in the mind and the gift of fortitude in the will.

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 1. Wisdom: Helps us to see the world in its true light and to value more the things of
heaven.
2. Understanding: helps us grasp better the truth of our faith.
3. Counsel: Helps us to see and pick what is best for God’s glory and for our salvation.
4. Knowledge: Points out to us the path to follow and the dangers to avoid.
5. Fortitude: Gives us courage and strength to overcome difficulties and temptations.
6. Piety: Helps us to embrace all that is part of God’s service because of our confidence
in Him.
7. Fear of the Lord: Helps us avoid sin because it offends God whom we should love
above all.

What actual graces are received?

The actual graces received through confirmation are illuminations of the mind
to believe more firmly and inspirations of the will to do battle against the enemies of
divine truth.

What is the sacramental grace of confirmation?

The sacramental grace of confirmation brings to perfection the supernatural life
infused at baptism by giving it the power to withstand opposition from within, which is
human respect and fear, and from without, which is physical or psychological coercion
to deny or compromise what the faith demands.

As Confirmed Christians, we must develop the following qualities:

Christian witnesses possess personal knowledge, awareness, and experience of Christ in their
daily lives.
To develop this quality, confirmed Christians must conscientiously study the faith either
by attending Catechism classes or by intently listening to the priest's homily during the Mass. To
experience Christ in their daily lives, they must be ready and eager to follow Christ's command
to love others and to serve them. It is by our solidarity with others, especially the poor, that we
experience Christ.

Christian witnesses possess strong and enthusiastic Christian convictions and active commitment
to Christ and the Church.
To develop this quality, confirmed Christians must find time to get involved in the
activities and celebrations in their own parishes. It is in the parish where we have an experience
of the Church—when the Christian community gathers during the liturgical celebrations and in
parish organizations. Our active involvement in the parish would enhance our Christian
convictions and our commitment to Christ and the Church.
Christian witnesses possess a basic grounding in Scripture, Church teaching, and fundamental
human experience.
To develop this quality, confirmed Christians must make it part of their daily activities to
read the Bible. Reading the Bible will help us understand our Faith better and how much God
loves us. Reading the Bible will also help us realize what we must do to show our gratitude to
God who unconditionally loves us. It will also help if we join the Bible study group in our parish.
Joining will give us the opportunity to understand God's Word and appreciate its role in our life.

Christian witnesses possess human leadership qualities of honesty and integrity that inspire
confidence and a following:
To develop these qualities of honesty and integrity, Christian witnesses must strive to
practice detachment, simplicity, and selflessness. When we are detached, simple, and selfless,
we will not have any desire for excessive power and wealth. Excessive desire for power and
wealth is normally the reason why people are moved to steal, to cheat, and trade their good
name for fame and money.

Christian witnesses possess the communication skills needed to present Christ's challenge to the
Filipino of today in an attractive and persuasive manner.

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 To develop this quality, confirmed Christians need to be aware of their talents, develop,
and use them to do their mission of spreading the faith. Not all of us are called to be priests,
sisters, catechists, or preachers. But all of us are called to help the Church spread the faith by
the kind of talent we possess. If we are good at singing, we can use this to glorify God or if we
are good at painting, this could be the means by which we help in the task of evangelization.

Christian witnesses possess the courage to suffer and risk for the kingdom of God.
To develop this quality, we need to draw strength from prayer and the Eucharist.
Prayer will sustain us in the daily grind of life while the Eucharist provides us the
nourishment we need to be able to endure the temptations and trials that followers of
Christ face.

Lesson 3: Sacrament of the Holy Eucharist

I.1 Meaning and Origin
I.2 Matter and Form
I.3 Effects of Holy Eucharist
I.4 Ministers of the Sacrament
I.5 Structure, Actions, and Significance of its Actions

3. Holy Eucharist
Eucharist means "thanksgiving.” The name is explained by the fact that
Christ "gave thanks” when He instituted the Eucharist and this is the supreme act of
Christian gratitude to God.
The Eucharist is the very sacrifice of the Body and Blood of the Lord Jesus which
He instituted to perpetuate the sacrifice of the cross throughout the ages until his
return in glory. Thus He entrusted to His Church this memorial of his death and
Resurrection. It is a sign of unity, a bond of charity, a paschal banquet, in which
Christ is consumed, the mind is filled with grace, and a pledge of future glory is given
to us.

Catechism of the Catholic Church (CCC), N. 1359

The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a
sacrifice of praise in thanksgiving for the work of creation. In the Eucharistic sacrifice, the whole
of Creation loved by God is presented to the Father through the death and the Resurrection of
Christ. Through Christ, the Church can offer the sacrifice of praise in thanksgiving for all that
God has made good, beautiful, and just in creation and in humanity.

Catechism for Filipino Catholics (CFC), No. 1692

…the key to this UNITY of the Eucharistic sacrifice and the Sacrifice of the Cross is Christ
Himself. For Catholics, the Eucharist is more than just a sign of Christ’s sacrifice without the
reality of that sacrifice. Rather, the Eucharist is the presence of Christ’s sacrifice, because
Christ’s sacrifice is Christ and Christ is really present in the Eucharist. Christ is both priest and
victim of the Sacrifice of the Cross, which is celebrated sacramentally in the Eucharistic
sacrifice. Therefore, Christ is central to the Eucharist, not just as Supreme Worshipper, but more
importantly, as the PRIEST and VICTIM of the Eucharistic sacrifice.

Why is the Eucharist the most excellent of all the sacraments?

The Eucharist is the most excellent of all the sacraments because it contains Christ
himself. All the other sacraments are channels of grace but they do not actually possess Jesus
Christ, the Author of grace. Moreover, the other sacraments point to the
Eucharist as their purpose or end. Baptism enables us to receive the Eucharist;
confirmation perfects the Christian so that his faith in the Eucharist may remain strong;

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 penance and anointing of the sick cleanse the soul from weakness and sin and dispose it for
the reception of the Eucharist; holy orders ordains the priests necessary to consecrate and
offer the Eucharist; and matrimony is the earthly sign of the purpose of the Eucharist, to
unite the faithful With Christ in selfless love.

A. Meaning and Origin

The sacrament of the Eucharist was instituted at the Last Supper the night before Christ
died. This is recorded by St. Paul in his letter to the Corinthians (cf. 1 Corinthians 11:23-26)
and in the Synoptic Gospels of Matthew (26:26–28), Mark (14:22-24), and Luke (22:19-20).
St. John omitted the institution because he wrote his gospel to supplement what the other
evangelists had already written.

How did Christ institute the Holy Eucharist?

The Eucharist was instituted in this way: "Jesus took some bread, and when he
had said the blessing he broke it and gave it to the disciples. ‘Take it and eat'; He
said, 'this is my body.' Then He took a cup, and when He had returned thanks He
gave it to my blood' them. 'Drink all of you from this,' he said, 'for this is (Matthew
26:26-28).

How does Christ become present in the Eucharist?

Christ becomes present in the Eucharist by means of Transubstantiation. The
term is used to identify the change that takes place at the consecration.
Jesus Christ is present in the Eucharist in a unique and incomparable way. He is
present in a true, real and substantial way, with his Body and his Blood, with his Soul and
Divinity. In the Eucharist, therefore, there is present in a sacramental way, that is, under the
Eucharistic species of bread a wine, Christ whole and entire, God and Man.
Transubstantiation means the change of the whole substance of bread into the
substance of the Body of Christ and the whole substance of wine into the substance of His
Blood. This change is brought about in the Eucharistic prayer through the efficacy of the
word of Christ and by the action of the Holy Spirit. However, the outward characteristics of
bread and wine that is, the “Eucharistic species”, remain unaltered.

B. Matter and Form

Matter: Latin Rite, the bread must be unleavened; in the Eastern Rites. The
matter of the sacrament is wheaten bread and wine. In the Catholic Church, leavened
bread is used. The wine is mix with a little water before consecration.
Why did Christ choose bread and wine for the matter of this sacrament?
Christ chose bread and wine for the matter of the sacrament in order to
teach that as we daily partake of food for the body so we should daily receive this
heavenly food for the soul.
Form: The form of the sacrament of the Eucharist consists in the words: "This is
my body. This is my blood."

C. Effects of Holy Eucharist

a. Eucharist reveal God's Power
The Eucharist reveals God's power because it is a compendium of
miracles: the change of substance of bread and of wine into the body and blood of
Christ; the remaining appearances of bread and wine, after the bread and wine
have ceased to exist; the presence of Christ at the same time in heaven and under
the sacramental species in many different places; the presence of Christ,
whole and entire and living under the sacred elements; the presence of the Trinity
in the Eucharist as a result of the union of the two natures in Christ, and the union
of the Son of God with the Father and the Holy Spirit; and the multiplication of
His presence in every particle of the species.

b. Eucharist reveal God's Wisdom

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 The Eucharist reveals God's wisdom in that God has made this sacrament
the center on which all other mysteries converge, especially those of redemption
and sanctification. It is also in the light of the Eucharist that everything else in the
faith takes on a deeper meaning. By this marvellous invention of His divinity,
Christ remains among us and unites himself to us in Communion, even while He
is in heaven.

c. Eucharist reveal God's Goodness

The Holy Eucharist reveals God's goodness in that Christ gives us not only
his grace, but all that he is and all that he has. Since goodness means giving, in the
Eucharist God gives Himself to the limit of divine love.

D. Ministers of the Sacrament

There are two kinds of ministers for the Eucharist: one for consecrating the
sacrament and the other for distributing it.

1. Consecrating the Sacrament

The ministers for consecrating the sacrament are bishops and priests. Our
Lord gave to the apostles and their successors alone the power to consecrate when
he said, "Do this as a memorial of me" (Luke 22:19).

2. Distributing the Eucharist

The official ministers for distributing the Eucharist are the priests and
deacons. "Acolytes duly appointed, moreover, may, as extraordinary
ministers, distribute Holy Communion when no priest or deacon is available,
when neither priest nor deacon is able to distribute it on account of ill health
or advanced age, or because of the pressure of other pastoral duties. Acolytes
may similarly distribute Holy Communion when the number of the faithful
approaching the altar is so large that the celebration of Mass or other sacred
ceremony would be unduly prolonged." Besides, "The local ordinary may give
to other extraordinary ministers the faculty to distribute Holy Communion
whenever this seems necessary for the pastoral good of the faithful and when
no priest, deacon, or acolyte is available" (Sacred Congregation for Divine
Worship, Eucharistiae Sacramentum, III, 17).

E. Structure, Actions, and Significance of its Actions

The Order of Mass

The celebration of Mass consists of the following:

A. Introductory Rite
The community sings the Entrance Song, after which everyone makes the Sign of the
Cross. Then, comes the Greeting of the priest, followed by the Penitential Rite. In this part,
the priest invites the people to recall their sins and to ask forgiveness from God and from
those whom they have sinned against. The recitation of the "I Confess" is followed by the
Kyrie or "Lord, Have Mercy" which is either sung or recited. When prescribed, the singing or
the recitation of the Gloria follows. The Introductory Rite is capped by the Opening Prayer.

B. Liturgy of the Word

The Liturgy of the Word is one of the two major parts of the Eucharistic Celebration. It
consists of the following:
Scripture Reading:
The first reading is taken from the Old Testament or The Letters of the Apostles.
On Sundays and other special occasions, there is a second reading which is usually
taken from the Letters of the Apostles. The Responsorial Psalm is found in between

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 the First and Second Reading or after the First Reading. After the Responsorial Psalm
or the Second Reading, the Alleluia Verse is either recited or sung.
The Gospel is the center of the Liturgy of the Word and is taken from the four
gospels. When the priest reads the Gospel, Jesus Christ speaks to us and it is therefore
important that we listen with full attention.

Homily: Follows the Scripture Readings. Here the priest explains how the Word
of God should influence our thoughts, feelings, and actions. In response to Christ
speaking to us through His word in the Scriptures, we profess our faith by reciting the
Apostles' Creed. Finally, in the last part of the Liturgy of the Word we pray for the
Church, our country, for others, especially those who are suffering and for our own
personal intentions. We call this part of the Mass Prayer of the Faithful or
Intercessions.

C. Liturgy of the Eucharist

The Liturgy of the Eucharist is the second major part of the Eucharistic Celebration,
consisting of the following:
Offertory Song: While the gifts of the people are brought forward to the priest and are
placed at the altar, the offertory song is sung.
If there is no singing, the priest says aloud the offertory prayer, to which the community
responds: "Blessed be God forever."
Prayer Over the Gifts: he priest, speaking on our behalf, implores the Father to accept
and bless our gifts.
Eucharistic Prayer: This includes the Preface, the Sanctus or Holy, Holy which is either
sung or recited. This is followed by the Invocation to the Holy Spirit, whereby the priest asks
God to send forth His Spirit in order to make the gifts of bread and wine holy.

At the center of the Eucharistic Prayer is the Last Supper's Narrative of the Institution.
Here the priest uses the same words that Jesus used during His last supper with His apostles.
In this "institution narrative, the power of the words and the action of Christ, and the power
of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's
Body and Blood, His sacrifice offered on the cross once and for all" (CCC 1353).

The Memorial Acclamation follows the Institution Narrative. Here the priest asks the
faithful to proclaim the mystery of faith. We usually give this response: "Christ has died,
Christ is risen, Christ will come again."

Finally, the priest, taking the chalice and the paten with host, lifting
them up says The Great Doxology: "Through Him, with Him, in Him, in the unity of the
Holy Spirit, all glory and honor is Yours, Almighty Father, forever and ever!" To this we
respond with the Great Amen.

D. Communion Rite
The Communion Rite consists of the following:
Recitation or singing of the Lord's Prayer
Prayer of Peace
Breaking of the Bread: Here the priest breaks the host, symbolizing our unity and
our sharing in the same body. After this, the community sings or recites the "Lamb of
God". This is followed by the Communion of the Faithful whereby the priest presents
Jesus as the Lamb of God who takes away the sins of the world. To the priest's words, we
respond: "Lord, I am not worthy to receive you, but only say the Word and I shall be
healed."
Reception of Communion
Prayer After Communion

E.Concluding Rite

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 This last part of the Mass is an important part of the celebration and should therefore not
be skipped. It consist of:
Final Blessing: Here, the priest blesses the community in the Name of the Father, and of
the Son, and of the Holy Spirit.
Dismissal: The priest proclaims that the Mass has ended and admonishes us to go in
peace and to do our mission of spreading the good news of salvation by loving and serving the
Lord.
Final Song

How then can we help make the Holy Mass a vibrant celebration of Christ's presence
among us?

We prepare ourselves for the celebration of the Eucharist.

Just as we prepare ourselves before attending a party, a meeting or any other
social gathering, we should prepare ourselves for the celebration of the Holy Mass. First,
we have to prepare the clothes that we will wear. We have to make sure that our clothes
are decent and appropriate for the solemn celebration. We have to make sure that we
arrive in the Church before the start of the Holy Mass so that we have a moment of prayer
before the celebration. Finally, we have to prepare ourselves spiritually. We have to make
sure that we are free from mortal sins or we have reconciled with the people we have hurt
so that we can worthily receive Holy Communion.

We actively participate in the celebration.

We are not mere spectators when we attend the Holy Mass. We do not simply
watch things happen or worse, get busy with other activities like talking with our friends
or texting. We are part of the celebration and as such, we make sure that we put our
minds and hearts into it. Thus, we join the community in the prayers and songs, we make
the proper responses, we listen attentively to the Homily, we make the necessary gestures
and receive Holy Communion with respect and utmost devotion. We also have to make
sure that we leave the Church only after the Final Hymn.

We love and serve the Lord.

The Holy Mass should not be separated from our day-to-day lives. This means
that our participation in the Eucharist should move us to practice the virtues of charity,
justice, and compassion. Our participation in the celebration of the Holy Mass should
make us better and more faithful followers of Jesus who live morally upright lives. Our
active participation in the celebration is meaningless if we close our eyes to the cry of the
poor or if we engage in activities that are not wholesome.

We spread the Good News of Salvation.

The celebration of the Holy Mass should not be separated from our day-to-day
lives. We continue to celebrate Christ's love when we tell others of the beauty of our
Faith.

Assessment/s: Answer the followings: 5 points each.

1. Define Baptism and explain its significance in Christianity.

2. Describe the biblical basis for the practice of Baptism. Mention specific passages or
stories.
3. Explain the purpose of the sacrament of Confirmation in the Christian faith.
4. Discuss the significance of the Holy Spirit in Confirmation and how it relates to the
sacrament.
5. Describe the meaning and significance of the Holy Eucharist (Communion or the Lord's
Supper) in Christian theology.

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 6. Provide an overview of the biblical foundations of the Holy Eucharist, including relevant
passages.
7. Discuss the concept of transubstantiation or the real presence of Christ in the Eucharist
and its significance in different Christian traditions.

Lesson 4: The Sacrament of Healing: Reconciliation or Confession

4.1. Meaning, Origin and Biblical Foundations
4.2. Matter and Form
4.3. Effects of Sin
4.4. The Effects of the Sacrament of Reconciliation
4.5. Rite of Reconciliation

These sacraments offer healing, forgiveness, and reconciliation, addressing the spiritual and
physical aspects of human existence. They emphasize the presence and action of Christ's healing
love in the lives of believers.

1. Meaning, Origin and Biblical Foundations

Catechism of the Catholic Church (CCC), Nos. 410; 412

After all his fall, man is not abandoned by God. On the contrary, God calls him and in a
mysterious way heralds the coming victory over evil and his restoration from his fall.
By why did God prevent the first man from sinning? Leo the great responds, “Christ’s
inexpressible grace gave us blessings better than those the demon’s envy had taken away.” And
St. Thomas Aquinas wrote,” There is nothing to prevent human nature’s being raised up to
something greater, even after sin; God permits evil in order to draw forth some greater good.
Thus, St. Paul says, “Where sin increased, grace abounded all the more…”

Catechism for Filipino Catholics (CFC), No. 1770

Different names bring out particular dimensions of the sacrament. Confession stresses the
importance of acknowledging our sins while asking for God’s forgiving grace. Sacrament of
Penance emphasizes rather than the whole of conversion, including contrition, repentance and
satisfaction, which the penitent enters into, both personally and as a member of the Church
community. Sacrament of Reconciliation brings out the relationship between being reconciled
with God and being reconciled with our neighbor. This link is stressed by Christ in His great
Sermon on the Mount: “Go first and be reconciled with your brother, then come and offer your
gift to God.”

The Sacrament of Reconciliation, also known as Confession, holds great significance within
Catholic doctrines. It encompasses the meaning of repentance, forgiveness, and spiritual
healing.

A. Meaning:
The Sacrament of Reconciliation is a sacred rite through which Catholics seek
forgiveness for their sins and reconcile with God and the Church. It is a sacrament of
healing and grace, aiming to restore the soul's harmony with God, oneself, and others.
By confessing their sins to a priest, Catholics express remorse, receive absolution,
and are granted spiritual healing and renewal.

B. Origin:
The practice of reconciliation finds its roots in the teachings and actions of Jesus Christ.
In the Gospels, Jesus bestowed the authority to forgive sins upon the apostles,
establishing the sacramental nature of reconciliation. This authority has been passed

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 down through the apostolic succession, making priests the ministers of this sacrament
in the Catholic Church.

The sacrament of reconciliation begins with the ministry of Jesus. A message of God’s love
and mercy. During the fifth centuries, venial sins were forgiven through participation in the
Eucharist, through prayer, and by works of mercy. But mortal sin was a different manner. The
sinner entered into an order called Penitents, confessed his or her sins to the bishop and did a
public penance for a long period of time. Penance was quite severe. It involved demonstrating
clearly to the community harmed by the sin that the sinner had indeed repented.

By sixth centuries to the twelfth centuries, the practice of private confession was started. The
monks in the monastery selected a spiritual director who attend to this sacrament among the lay
people, like you. However, the practice of public penance continued.

From twelfth through the fifteenth centuries, theologians gave precision to the practice of the
sacraments. They said that confession of sins to lay people, like you--- common during the early
times—did not constitute a sacrament. Like, St. Thomas Aquinas, defined the nature of
sacrament as both the sign of and the cause of the sinner’s forgiveness. He said, it is God’s grace
that gives love to the sinner and turns his or her heart to the sacrament. The sinner’s true sorrow
for sin--- contrition –remits venial sin but sacramental confession is necessary for the forgiveness
of mortal sin. Penance and absolution together formed the sacrament.

The Sixteenth Century to Modern times, two innovations were introduced. The screen between
the priest and the penitent to protect the anonymity of the sinner and the requirement that
confessions were to be done in Church in confessional or face to face style of confession. The
bishops and priests are the only ministers to have the power to forgive sins. They have the
serious obligation to impose a penance.

C. Biblical Foundations:
The biblical foundations of the Sacrament of Reconciliation can be traced to several
passages. In John 20:22-23, Jesus breathes on the apostles, saying, "Receive the Holy
Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of
any, they are retained." Here, Jesus grants the apostles the power to forgive or retain
sins, implying the need for confession and absolution.

Additionally, James 5:16 states, "Therefore, confess your sins to one another, and pray
for one another so that you may be healed." This verse highlights the importance of
confession and communal reconciliation, emphasizing the spiritual healing and
restoration it brings.

Moreover, Jesus teaches about the necessity of repentance and confession in Luke 15
through the parables of the Lost Sheep, the Lost Coin, and the Prodigal Son. These
parables illustrate God's immense mercy and the joyous reconciliation that takes place
when a sinner repents and returns to God.

In summary, the Sacrament of Reconciliation holds a profound place in Catholic

doctrines. Its meaning lies in seeking forgiveness, spiritual healing, and restoring
harmony with God, oneself, and others. Its origin can be traced to Jesus Christ, who
granted the apostles the authority to forgive sins. The biblical foundations of
reconciliation are found in passages such as John 20:22-23, James 5:16, and the
parables of Luke 15. Through this sacrament, Catholics experience God's mercy and
find reconciliation with Him and the Church.

2. Mater and Form

1. Matter:

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 The matter of the Sacrament of Reconciliation refers to the physical elements or
actions involved. In this sacrament, the primary matter is the penitent's act of
contrition, which signifies their genuine sorrow and repentance for their sins.
This act is typically expressed through a verbal confession made to the priest.

To fulfill the adequate purposes of the sacrament, the signs of God’s forgiveness
are so placed that the penitents acknowledge their sins, feel sorrow for them, and
resolve to lead a new life in the future. These signs are provided in the rites or
processes of the sacrament of reconciliation which consists of four parts.

Contrition, which is an expression of regret or sorrow for sins committed. At the

same time, it is an intention to avoid sin in the future and it involves a change in
the way of life of the penitent. The biblical term for this is metanoia, a change of
heart whereby we model our lives on Jesus.
Then, Confession of sins to the priest. It is an external sign that an external sorrow
is genuine. Through confession, we demonstrate our sincerity and humility.
Through confession, we show faith in the Lord’s saving touch. The priest’s
spiritual counsel and encouragement embodies Jesus’ word of forgiveness,
concern and love.

2. Form:
The form of the Sacrament of Reconciliation pertains to the specific words and
prayers that are used to confer the sacramental grace. The essential form of this
sacrament is the prayer of absolution pronounced by the priest. The words of
absolution typically include the formula: "I absolve you from your sins in the
name of the Father, and of the Son, and of the Holy Spirit." These words,
spoken by the priest with the authority granted by Jesus to the Church, convey the
forgiveness of sins and the reconciling grace of God.

3. Effects of Sin:
Sin has a harmful effect not only on the sinner but also on others. Sin harms the sinner
even when the sin is hidden, like having envious and jealous thoughts. Sin gnaws at the
sinner’s mind, and rots and weakens his or her character. In case of a sinner who cheats
or lies, the sin can cause loss of money or good name to the victim of the sinner. In both
hidden and open sin, sinners cannot spread God’s message because they cannot mirror
the truth and love that God intended for them.

A sinful member of the Church can affect the whole Church just as a small,
injured part of the body of a person can affect the whole person. That is why the Church
tries to heal the sinful member just as a doctor tries to heal the illness or injury of a sick
person. Sin is a kind of sickness that damages the personality and makes the sinner
unable to attain the goal of perfect happiness and fulfilment that God intended for each of
us.
Following the tradition set by Jesus and His Apostles, the Catholic Church gives a
sign of Jesus’ forgiveness of sins through the sacrament of reconciliation. The sacrament
of reconciliation is a personal encounter with Christ. Christ, through the person of the
priest, accepts and forgives the sinner.

The Sacrament of Reconciliation is a powerful reminder that our goal as

individuals and as a community is to conform ourselves to Jesus Christ. The test of
whether or not this conformity takes place is when we grow in service to both Go and
neighbor.

Then Act of Penance, which aims to restore the order that was disturbed by sin.
Through penance, we make a reparation for the offense done against God and our
neighbor. The act of penance should be taken, not as a burden butt as a welcome

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 opportunity to help repair any damage done by our sins. By performing our penance, we
help put the sin behind us so that, we can follow the Lord once more.
Lastly, Absolution, the words given by the priest which reassure us that God’s
forgiveness has been given—a visible sign of God’s loving forgiveness.

4. The Effects of the Sacrament of Reconciliation

These effects are understood to be the result of God's grace working through the
sacramental encounter.

a. Forgiveness of Sins: The primary effect of the Sacrament of Reconciliation is the

forgiveness of sins. Through sincere confession and the absolution pronounced by
the priest, the penitent is reconciled with God, and their sins are forgiven. This
forgiveness restores the person's relationship with God and removes the burden of
guilt.

b. Reconciliation with God and the Church: The sacrament brings about
reconciliation, not only with God but also with the Church. By confessing their
sins and receiving absolution, the penitent is reconciled with the community of
believers and is restored to full communion with the Church.

c. Spiritual Healing: The Sacrament of Reconciliation offers spiritual healing and

renewal. It helps individuals grow in holiness and strengthens their spiritual life.
Through the sacrament, the penitent receives the grace to resist sin, make progress
in virtue, and overcome the effects of sin in their life.

d. Peace and Serenity: The sacramental experience of reconciliation brings inner

peace and serenity to the penitent. The weight of sin and guilt is lifted, and they
experience the healing and liberating love of God. This peace extends to their
relationships with others, promoting harmony and forgiveness in their
interactions.

e. Growth in Self-Knowledge and Conversion: Through the sacrament, individuals

gain a deeper understanding of their weaknesses, faults, and patterns of sin. This
self-examination leads to true contrition and a sincere desire for conversion and
transformation. The grace received in the sacrament empowers them to grow in
holiness and turn away from sin.

f. Grace for the Journey: The Sacrament of Reconciliation provides the penitent
with the grace needed to resist temptation and live a more virtuous life. It
strengthens them in their ongoing spiritual journey, helping them to persevere in
their commitment to follow Christ.

These effects of the Sacrament of Reconciliation highlight its transformative power,

bringing about forgiveness, healing, and renewal in the lives of individuals who seek
God's mercy and reconciliation.

5. Rite of Reconciliation
The Sacrament of Reconciliation, also known as the Sacrament of Penance or
Confession, is an important sacrament in the Catholic Church. It is a sacrament of healing
and reconciliation with God and the Church. The process of the Sacrament of
Reconciliation typically involves the following steps:

Examination of Conscience: Before going to confession, individuals are encouraged to

examine their conscience, reflecting on their thoughts, words, and actions in order to
identify any sins or shortcomings. This self-reflection helps in acknowledging one's sins
and being genuinely sorry for them.

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 Act of Contrition: When preparing for the sacrament, individuals should also pray an act
of contrition, expressing their sorrow for their sins and their intention to avoid sin in the
future. There are traditional prayers of contrition, but individuals can also express their
contrition in their own words.

Confession: The next step is to go to the confessional or reconciliation room where the
priest is available to hear confessions. The individual enters the confessional and may
choose to either sit face-to-face with the priest or behind a screen for anonymity. The
penitent begins by making the sign of the cross and saying, "Bless me, Father, for I have
sinned. It has been [state the duration] since my last confession."

Confession of Sins: The individual then confesses their sins to the priest. It is customary
to begin with the most serious sins and conclude with the lesser ones. It is important to
confess all mortal sins (grave sins that sever one's relationship with God) in kind and
number, while confessing venial sins (lesser sins) is encouraged but not obligatory.

Guidance and Counsel: After hearing the confession, the priest may offer guidance,
counsel, or advice to help the penitent overcome their sins and grow in their spiritual life.
The priest may also provide practical suggestions for making amends and avoiding sin in
the future.

Penance: The priest assigns a penance to the penitent, which usually involves prayers,
acts of charity, or other spiritual exercises. The purpose of penance is to express one's
willingness to make amends and to help strengthen the penitent's resolve to avoid sin.

Absolution: The priest, acting in the person of Christ, then offers absolution, imparting
God's forgiveness and reconciling the penitent with God and the Church. The priest
extends his hands over the penitent (or the penitent's head) and says the words of
absolution, concluding with, "I absolve you from your sins, in the name of the Father, and
of the Son, and of the Holy Spirit."

Act of Thanksgiving: After receiving absolution, the penitent may express gratitude to
God for the forgiveness received. This can be done privately in the confessional or later
in a separate place of prayer.

The Sacrament of Reconciliation is a deeply personal and spiritual experience, allowing

individuals to receive God's mercy, reconcile with the Church, and receive grace to
overcome sin. The exact procedures and practices may vary slightly among different
Catholic rites and local customs, but the general process remains consistent.

Lesson 5. The Sacrament of Healing: Anointing of the Sick

1.1. Meaning, Origin and Biblical Foundations
1.2. Recipients
1.3. Effects of Anointing of the Sick
1.4. Matter and Form
1.5. Rite of Anointing of the Sick

Church Teachings:

Catechism of the Catholic Church (CCC), No. 1520

The first grace of this sacrament is one of strengthening, peace and courage to overcome the
difficulties that go with the condition of serious illness of the frailty of old age. This grace is a

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gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations
of the evil one, the temptation to discouragement and anguish in the face of death. This
assistance from the Lord by the power of His Holy Spirit is meant to lead the sick person to
healing of the soul, and also of the body, if such is God’s will. Furthermore, if he has committed
sins, he will be forgiven.

Vatican II, Sacred Liturgy (Sacrosanctum Concilium), Nos. 73-75

Extreme Unction which may also and more fittingly be called, “Anointing of the Sick,” is a
sacrament not only for those who are at the point of death. Hence, as soon as anyone of the
faithful begins to be in danger of death from sickness or old age, the fitting time for him or her to
receive this sacrament has certainly already arrived.

The Sacrament of Anointing of the Sick, also known as Last Rites or Extreme Unction, is one of
the seven sacraments of the Catholic Church. It is administered to those who are seriously ill,
facing surgery, or nearing the end of their lives. The meaning, origin, and biblical foundations of
this sacrament are as follows:

5.1. Meaning:
The Sacrament of Anointing of the Sick holds great significance in the Catholic
faith. It is a sacrament of healing, comfort, and spiritual strength for those who are
suffering from physical or mental illness. Through the anointing with holy oil and the
prayers of the priest, the sacrament provides spiritual graces, forgiveness of sins, and, if it
is God's will, physical healing. It also offers the opportunity for the person to unite their
suffering with the suffering of Christ and find strength and peace in their journey.

Origin:
The origins of the Sacrament of Anointing of the Sick can be traced back to the
early Christian community. In the New Testament, we find references to the practice of
anointing the sick with oil and praying for their healing. James 5:14-15 is often cited as a
biblical foundation for this sacrament. It states, "Is anyone among you sick? Let them call
the elders of the church to pray over them and anoint them with oil in the name of the
Lord. And the prayer offered in faith will make the sick person well; the Lord will raise
them up. If they have sinned, they will be forgiven."

Biblical Foundations:

James 5:14-15: As mentioned above, this passage urges the sick to call upon the
elders of the church, who will pray over them and anoint them with oil. It connects the
physical act of anointing with the prayer offered in faith, expressing the potential for
physical healing and forgiveness of sins.

Mark 6:12-13: In this passage, Jesus sends out his disciples to preach repentance,
heal the sick, and anoint them with oil. This highlights the role of the apostles and their
successors in continuing the healing ministry of Jesus through the sacrament.

Mark 16:17-18: In the Gospel of Mark, Jesus speaks of signs that will accompany
those who believe, including the ability to lay hands on the sick and see them recover.
This passage emphasizes the power of prayer and sacramental actions in bringing healing
and grace to the sick.

Throughout history, the Sacrament of Anointing of the Sick has evolved and developed
within the Catholic Church. The Second Vatican Council (1962-1965) further clarified the
understanding and practice of this sacrament, emphasizing its broader purpose beyond the
moment of imminent death and highlighting its significance as a sacrament of healing and
spiritual support for the sick and suffering.

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 It's important to note that the administration of this sacrament is reserved for priests or
bishops. If someone is seriously ill or in need of this sacrament, it is recommended to reach out
to a priest to receive it.

5.2. Recipient/s
In Catholic doctrines, the recipients of the Sacrament of the Anointing of the Sick
are those who are seriously ill, facing surgery, or nearing the end of their lives. The
Church recognizes that physical illness can have profound effects on a person's well-
being, and this sacrament is intended to provide spiritual healing, comfort, and strength
during times of illness and suffering.

The Code of Canon Law of the Catholic Church specifies the recipients of this sacrament
in Canon 1004:

"§1. The anointing of the sick can be administered to any member of the faithful who,
having reached the use of reason, begins to be in danger due to sickness or old age.

§2. This sacrament can be repeated if the sick person, having recovered, again becomes
gravely ill or if the condition becomes more grave during the same illness."

Based on this canon, the sacrament can be received by any baptized Catholic who has
reached the age of reason (usually around seven years old) and is facing a serious
physical illness or deterioration due to old age. It is not limited to those who are
imminently dying but can be received at any stage of serious illness.

The sacrament can be administered to individuals in a variety of settings, such as

hospitals, nursing homes, or in the person's home. It is typically performed by a priest,
who anoints the recipient with holy oil (the Oil of the Sick) on the forehead and hands,
while praying for healing, strength, and forgiveness of sins.

It's important to note that the sacrament can be received more than once if the person
recovers and then becomes seriously ill again or if the condition worsens during the
same illness. Additionally, if someone is in immediate danger of death and unable to
receive the full sacrament, they may receive the Apostolic Pardon, which grants
forgiveness of sins and prepares the soul for the journey to eternal life.

It's recommended for individuals or their loved ones to contact a priest to receive the
Sacrament of the Anointing of the Sick when it is appropriate and needed. The Church
encourages those who are seriously ill to seek the sacrament as a source of spiritual
strength, healing, and the grace of God during times of physical suffering.

5.3. Effects of the Sacrament of Anointing of the Sick

The Sacrament of the Anointing of the Sick has several effects that are understood
to be conferred by God's grace through the sacramental action. The effects of this
sacrament, as outlined in the Catechism of the Catholic Church (1499), are as follows:

Union with the Passion of Christ: Through the anointing with oil, the person who is
seriously ill is united in a special way to the suffering and redemptive work of Jesus
Christ. The sacrament helps the individual to participate in the saving power of Christ's
Passion, uniting their own sufferings with His and finding meaning and purpose in their
illness.

Strengthening and Comfort: The sacrament provides spiritual strength and comfort to
the person who is seriously ill. It gives them the grace to endure their suffering, face the
challenges of their illness, and find peace and trust in God's loving presence.

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 Forgiveness of Sins: If the recipient is unable to confess their sins sacramentally (in the
Sacrament of Reconciliation), the anointing of the sick forgives sins, provided the
person is properly disposed and desires to receive this forgiveness. This forgiveness
extends to both mortal and venial sins, renewing the person's relationship with God and
reconciling them with the Church.

Restoration of Health, if God Wills: The sacrament may include a prayer for physical
healing, but it's important to note that the physical healing is not guaranteed or
automatic. While God can and does heal according to His will, the sacrament primarily
focuses on spiritual healing and the person's overall well-being, including their
spiritual, emotional, and psychological state.

Preparation for the Final Journey: If the person is in danger of death, the sacrament
helps to prepare them for the final journey from this life to eternal life. It offers them
spiritual support, forgiveness, and the grace to face death with trust in God's mercy and
the hope of resurrection.

It's important to recognize that the effects of the Sacrament of the Anointing of the Sick
are not solely dependent on the physical outcome of healing. The sacrament provides spiritual
graces and accompanies the person in their journey of suffering and, if necessary, towards the
end of their earthly life. It is a source of strength, comfort, forgiveness, and preparation for the
ultimate encounter with God.

5.4. Matter and Form

According to Catholic doctrines, the Sacrament of the Anointing of the Sick has specific
matter and form, which are essential components of the sacramental rite. The matter and form
of this sacrament are as follows:

Matter:
Anointing with the Oil of the Sick and laying on of hands.
The matter of the Sacrament of the Anointing of the Sick is the anointing with oil.
Specifically, the Church prescribes the use of oil that has been blessed by a bishop, known as
the Oil of the Sick or the Oil of Anointing. This oil symbolizes the healing, strengthening, and
comforting grace of the Holy Spirit.
The anointing is typically done on the forehead and the hands of the person receiving the
sacrament, although variations may exist in different cultural or regional practices. The
anointing itself is performed by the priest, who applies the blessed oil while praying for the
person's healing and spiritual well-being.

Form:
“Through this holy anointing may the Lord in His love and mercy help you by the grace
of the Holy Spirit, and may the Lord who frees you from sin, save you and raise you up.”

The form of the Sacrament of the Anointing of the Sick consists of the prayers and words
spoken by the priest during the anointing. While the exact wording may vary slightly, the
essential form of the sacrament includes the following elements:

a) Prayer of Thanksgiving: The priest begins by thanking God for His loving care and
praying for the person's well-being and strength.

b) Invocation of the Holy Spirit: The priest invokes the Holy Spirit, asking for the
outpouring of grace and healing upon the person who is receiving the sacrament.

c) Anointing and Prayer: The priest anoints the person with the blessed oil, typically on
the forehead and hands, while saying a prayer that asks for healing, comfort, forgiveness, and
strength.

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 d) Closing Prayer: The priest concludes the sacrament with a final prayer, expressing
trust in God's mercy, commending the person's well-being to God's care, and asking for the
person's perseverance in faith.

The specific prayers and wording may vary among different liturgical traditions or
cultural practices within the Catholic Church, but the essential elements of anointing with oil
and the accompanying prayers are integral to the sacramental form.

It's important to note that the proper administration of the sacrament, including the use of
blessed oil and the valid form of prayers, should be carried out by a priest or bishop who has
the necessary authority to administer the Sacrament of the Anointing of the Sick in the Catholic
Church.

5.5.Rite of Anointing of the Sick

The general outline of the Rite of Anointing of the Sick, as prescribed by the Roman
Catholic Church, includes the following:

Introductory Rites:

Greeting and Introduction

Penitential Rite (confession of sins, if desired)
Liturgy of the Word (Scripture readings and psalm)
Litany and Prayer of Intercession:

The priest offers prayers of intercession for the sick person, the Church, and the
community.
Laying on of Hands:

The priest extends his hands over the sick person, invoking the Holy Spirit and praying
for healing, strength, and comfort.

Anointing with Oil:

The priest anoints the forehead and hands of the sick person with the Oil of the Sick
(blessed oil).
The anointing is accompanied by a prayer of anointing, expressing the Church's
invocation for healing, forgiveness, and spiritual support.
Prayer after Anointing:

The priest offers a prayer after the anointing, asking God to grant the person the grace to
bear their illness, find comfort, and be restored in body, mind, and spirit.
Concluding Rites:

Concluding Blessing
Dismissal

It's important to note that the Rite of Anointing of the Sick may be adapted or modified to
accommodate particular circumstances, such as hospital or home visits, communal
celebrations, or the inclusion of additional prayers and rituals specific to a particular culture or
tradition.

The administration of the Sacrament of Anointing of the Sick through the Rite of
Anointing provides a structured and sacred context for the person to receive God's grace,
healing, and spiritual support in their time of illness or suffering.

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 Lesson 6: The Sacrament of Vocation or Commitment: Matrimony or Marriage
1.1. Meaning, Origin and Biblical Foundations
1.2. Marriage is a Covenant
1.3. Marriage as a Sacrament
1.4. Matter and Form
1.5. Effects of Marriage
1.6. Indissolubility of Marriage
1.7. Rite of Marriage

1.1. Meaning, Origin and Biblical Foundations

Church Teachings:

Catechism for Filipino Catholics (CFC), No. 1512

Married couples and parents, then, have their own proper path to holiness by faithful
love, sustaining one another in grace all through their lives and forming their children in
Christian truths and evangelical virtues. This authentic and profound and profound conjugal and
family relationships, marked by fidelity, a spirit of mutual respect and readiness to forgive,
generous service, and prayer. Fidelity in married life, for example, consists primarily not in the
negation of adultery, but in the positive growth in deepening faith and trust in each other.

Familiaris Consortio, No. 83

The Church and society should do all they can to preserve marriages. But couples in
difficulties should also know that they do not have to remain together at all costs. Under certain
conditions, living separately may be the will of the Lord from them, specially, when continuing
to live together poses dangers to the physical, psychological, or spiritual well-being of one of the
partners, or the children. However, separation must be considered as a last resort. Separation in
itself does not give marriage partners the right to marry another person prior to the death of his or
her marital partner.
After God created man and woman, He blessed them, then shared with them the power to
create. In inviting the man and woman to share in His act of love, God founded marriage and
gave it an important place in His plan of salvation. Through the sacrament of marriage, God
builds up Hid kingdom on earth.

The Sacrament of Matrimony, also known as Marriage, is a sacred covenant between a

man and a woman that is recognized and celebrated in the Catholic Church. According to
Catholic doctrine, the meaning, origin, and biblical foundations of the sacrament of Matrimony
are as follows:

Meaning:
The Catholic Church teaches that marriage is a divine institution established by
God as a lifelong union between a man and a woman. It is a vocation, a calling from God,
in which a couple commits to loving and supporting one another in a faithful, exclusive,
and fruitful relationship. Marriage is seen as a reflection of God's love for His people, and
the spouses are called to grow in holiness together, to support and nurture one another,
and to raise children in the faith.

Marriage as a sacrament is a special sign of God’s love. This love is symbolized and
made present when husband and wife do something for each other without asking something in
return, when they love each other’s daily faults; when they enjoy the warmth and friendship of
being together, or when they give of themselves in love. In the sacrament of marriage, the bride
and the bridegroom are, themselves, the ministers as they recite their vows and exchange rings.
They minister the sacrament to each other. The priest, as leader of the assembly and official
representatives of the Church in the sacrament, offers the married couple God’s blessings and the

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prayers of the community. The mutual exchange of vows and the exchange of rings are the signs
of the sacrament. The partners proclaim their special love for each other publicly and promise to
be faithful to each other forever. The weddings rings are signs of the nuptial vows and visual
reminders of the mutual promises of love and faith. the bond of union between husband and wife
is such that St. Peter sees in it an image of the bond of union between Christ and His Church. In
both relationships, the bond is one of perfect unity, fidelity and indissolubility. Through the
Sacrament of Matrimony, the Catholic Church gives an effective sign of Jesus transforming the
couple’s into a revelation of God’s love and an active participation in the new covenant.
Therefore, the effects of marriage are a relationship of indissoluble love, increase of sanctifying
grace and help for married partners to become better Christians.

Matrimony is an unending source of the grace needed for the proper exercise of the
many functions of marriage---begetting and bringing up of children; mutual exchange of love,
fidelity, and comfort and maintenance of the family. The indissolubility of marriage of a
Christian marriage is not a law ordained by the Church, but by God. Thus, the teaching of Jesus,
the bond of matrimony lasts until the death of one of the partner. And therefore, to preserve the
unity and sacred character of marriage and to provide for the proper upbringing of children
which cannot be obtained if divorce were permitted are the reasons of indissolubility of
marriage. Moreover, indissolubility does not mean, that the Church forces the couple to continue
living together even if they cannot agree peaceably. The Church may declare a separation of a
validly married couple when there is grave cause like adultery, heresy, threats on the life of the
other. The separation declared but the Church does not cut the valid marital bond. Neither of the
parties involved may marry another till the death of the other party. That is why you should
consider seriously the responsibilities of matrimony before going into it; and when you do decide
to marry, you should do so with prayers and with the blessings of the Church. Therefore, by the
law of God, the bond uniting husband and wife can be dissolved only by death.

Origin:
The origin of marriage can be traced back to the very beginning of creation in the
book of Genesis in the Bible. In Genesis 1:27-28, it is stated that God created humanity in
His image as male and female and blessed them, commanding them to be fruitful and
multiply. This passage highlights the complementary nature of man and woman and their
call to enter into a lifelong union.

Biblical Foundations:

Genesis 2:18, 21-24: In this passage, God creates Eve as a suitable partner for
Adam, and Adam recognizes her as "bone of my bones and flesh of my flesh." This text
emphasizes the unity and indissolubility of marriage, stating, "Therefore a man leaves his
father and his mother and clings to his wife, and they become one flesh."

Ephesians 5:21-33: The apostle Paul uses the imagery of marriage to illustrate the
relationship between Christ and the Church. He emphasizes the sacrificial love of
husbands for their wives, mirroring Christ's love for the Church, and the submission of
wives to their husbands. This passage highlights the self-giving and sacrificial nature of
love within the marital union.

Mark 10:6-9: Jesus, in response to a question about divorce, reaffirms the divine
intention for marriage as a lifelong commitment. He quotes from Genesis, stating, "What
God has joined together, let no one separate." This teaching underscores the
indissolubility of the marriage bond.

Throughout history, the Catholic Church has developed its understanding and teachings
on the sacrament of Matrimony. The Council of Trent (1545-1563) further clarified and defined
the nature and indissolubility of marriage as a sacrament. The Code of Canon Law of the

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Catholic Church provides specific guidelines and regulations for the valid celebration of the
sacrament.

In Catholic doctrine, the sacrament of Matrimony is a sacred union that reflects God's
love and is rooted in the biblical teachings on marriage. It is a lifelong commitment between a
man and a woman, founded on love, mutual support, and the desire for spiritual growth and the
procreation of children.

1.2. Marriage as Covenant

Marriage is considered a covenant in Catholic teachings because it is a sacred and
mutual commitment between a man and a woman, entered into with the intention of a
lifelong union. A covenant is more than a contract; it is a sacred bond established by
God, characterized by love, fidelity, and self-giving. In marriage, the spouses promise
to love, honor, and support each other, reflecting God's covenantal love for His
people. The covenantal nature of marriage emphasizes its enduring and unbreakable
nature, mirroring the everlasting love between Christ and the Church.

1.3. Marriage as a Sacrament

Marriage is considered a sacrament in Catholic teachings because it is a visible
sign of God's grace and presence in the lives of the couple. The sacrament of
Matrimony sanctifies the love between a man and a woman, uniting them in a
sacred bond. Through the sacrament, the couple receives the grace to live out their
marital vows, to love each other selflessly, and to raise their children in the faith.
Marriage as a sacrament signifies the presence of Christ in the couple's union,
making it a source of grace and a means of their journey towards holiness.

1.4. Matter and Form

Matter:
The matter of the sacrament is the mutual consent or the exchange of vows
between the man and woman entering into marriage. The couple freely
expresses their intention to enter into a lifelong union, to love and honor each
other, and to be open to the procreation and upbringing of children. This mutual
consent is the essential matter of the sacrament.

Form:
The form of the sacrament is the exchange of marital vows in the
presence of an authorized witness, typically a priest or deacon, and other
witnesses. The couple makes their vows to each other, expressing their
commitment to love and honor one another, to remain faithful, and to live out
their marriage according to the teachings of the Catholic Church. The specific
formula of the vows may vary, but they must express the essential elements of
marriage as taught by the Church.

The Church's role in witnessing and blessing the marriage signifies the ecclesial
dimension of the sacrament and the recognition of the Church's authority in
uniting the couple in marriage.

It's important to note that the couple's consent and the exchange of vows are
essential for the validity of the sacrament. The presence of a priest or deacon, as
the official Church witness, ensures the sacramental nature of the marriage.
Additionally, the Church requires certain canonical requirements to be fulfilled
for the valid celebration of the sacrament.

In summary, the matter of the sacrament of Marriage is the mutual consent and
exchange of vows between the couple, while the form is the exchange of those

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 vows in the presence of an authorized witness and in accordance with the
teachings of the Catholic Church.

1.5. Effects of Marriage

According to Catholic teachings, the Sacrament of Marriage has several effects on
the couple who enter into this sacred covenant. The effects of marriage, as
understood in Catholic doctrine, include:

Unity and Indissolubility: Marriage establishes a lifelong bond between the

spouses, joining them together as one flesh. It creates a unique unity and intimacy
between the husband and wife, rooted in their mutual self-giving love. The
sacrament also emphasizes the indissolubility of marriage, reflecting the
unbreakable bond established by God.

Grace for Spousal Love: Through the sacrament, the couple receives the grace to
love each other selflessly, to be faithful, and to support one another in their
journey toward holiness. The grace of the sacrament strengthens the couple's
marital commitment, enabling them to overcome challenges and grow in love and
virtue.

Fruitfulness: The sacrament of Marriage is inherently ordered toward the

procreation and education of children. The grace received in the sacrament helps
the couple fulfill their vocation as parents, fostering an environment of love and
faith within the family.

Sanctification and Mutual Holiness: The sacrament of Marriage is a path to

holiness for both spouses. Through their shared life and mutual support, the
couple assists one another in growing closer to God and striving for holiness.
They are called to support and challenge each other on their journey of faith.

Witness to the World: The marital union, rooted in the sacrament, becomes a
witness to God's love and fidelity. The love and unity displayed by the couple can
serve as a sign to the world of God's love for His people and the redemptive
power of Christ.

Domestic Church: The family that arises from the sacrament of Marriage
becomes a domestic church, a small ecclesial community. The couple, as the
primary educators of their children, have the responsibility to transmit the faith
and raise their children in the love and knowledge of God.

These effects highlight the transformative nature of the sacrament of Marriage in

the lives of the couple and the impact it has on their relationship, family life, and
their journey towards holiness.

1.6. Indissolubility of Marriage

The indissolubility of marriage refers to the understanding that a valid and
sacramental marriage bond cannot be dissolved or broken by any human power.
Once a couple enters into a valid sacramental marriage, their union is considered
permanent and cannot be dissolved by divorce or any other means.

The indissolubility of marriage is rooted in the teachings of Jesus Christ, who

emphasized the sanctity and permanence of marriage. In the Gospel of Matthew
(19:6), Jesus teaches, "So they are no longer two, but one flesh. Therefore,
what God has joined together, let no one separate." This teaching highlights the
divine intention for marriage as a lifelong commitment.

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 The Catholic Church upholds the indissolubility of marriage as an essential aspect
of the sacrament. The Church believes that marriage reflects the eternal and
unbreakable love between Christ and the Church. It affirms that a valid
sacramental marriage is a unique bond that is meant to endure through all
circumstances, challenges, and difficulties that may arise.

While the Catholic Church recognizes that marital difficulties and crises can
occur, it maintains that the bond of marriage remains intact even in challenging
circumstances. The Church encourages couples to seek reconciliation,
forgiveness, and healing through various means, such as marriage counseling and
pastoral support, rather than pursuing divorce as a solution.

In cases where a marriage is believed to be invalid due to factors such as lack of

proper consent or impediments, the Church may conduct an investigation known
as a declaration of nullity (commonly referred to as an annulment). A declaration
of nullity does not dissolve a marriage but rather determines that a valid marriage
never existed from the beginning.

The teaching on the indissolubility of marriage reflects the Catholic Church's

understanding of the sacredness and permanence of the marital union and the
commitment to upholding the lifelong bond established through the sacrament.

1.7. Rite of Marriage

The Rite of Marriage in the Catholic Church encompasses a variety of liturgical
elements and rituals that are performed during the wedding ceremony. While
there may be some variations depending on local customs and traditions, the
general outline of the Rite of Marriage, as prescribed by the Roman Catholic
Church, includes the following:

Introductory Rites:

Entrance Procession: The entrance of the wedding party, including the bride and
groom, along with the officiating priest or deacon.
Greeting: The priest or deacon welcomes the congregation and offers an opening
greeting.
Liturgy of the Word:

Scripture Readings: Selected readings from the Old Testament, New Testament,
and a Gospel passage, typically highlighting the meaning and significance of
Christian marriage.
Responsorial Psalm: A psalm response or hymn is sung or recited by the
congregation.
Homily:

The priest or deacon offers a reflection on the scriptural readings and provides
guidance and instruction on the sacrament of Marriage.
Rite of Marriage:

The Exchange of Consent: The bride and groom publicly exchange their marital
vows, expressing their commitment to love, honor, and remain faithful to each
other.
Blessing and Exchange of Rings: The rings are blessed by the priest or deacon,
and the couple exchanges them as a symbol of their love and commitment.
Nuptial Blessing: The priest or deacon offers a special blessing for the couple,
invoking God's grace upon their marriage.
Prayers of the Faithful:

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 Intercessory prayers are offered for the needs of the couple, the Church, and the
world.
Liturgy of the Eucharist (if included):

If the wedding takes place within a Mass, the Liturgy of the Eucharist is
celebrated, including the presentation of the gifts, consecration, and reception of
Holy Communion.
Concluding Rites:

Final Blessing: The priest or deacon imparts a final blessing upon the newly
married couple.
Dismissal: The congregation is dismissed with a closing statement or prayer.
It's important to note that certain variations can occur, especially if the marriage
ceremony does not include the celebration of the Eucharist. Additionally, cultural
or regional customs may be incorporated, such as the inclusion of special rituals,
music, or traditions.

Lesson 7: The Sacrament of Vocation or Commitment: Holy Orders

Church Teachings:

Vatican II, Dogmatic Constitution on the Church (Lumen Gentium), No. 18

In order to shepherd the People of God and to increase its number without cease,
Christ the Lord set up in His Church a variety of offices which aim at the good of the
whole boy. The holders of office who are invested with a sacred power, are in fact,
dedicated to promoting the interests of their children.

Catechism for Filipino Catholics (CFC) Nos. 1970-1971

Priests are ordained to be sacraments of Christ, configured to Christ in such a wat
that they are able to act in the person of Christ the head. This does not mean that Christ is
absent, or that the priest somehow substitutes for Christ. On the contrary, in the ecclesial
service of the ordained ministry, it is Christ Himself who is present and acting through
His ordained minister. Through his person and ministry, the priest serves Christ by being
the sign and instrument through whom Christ reaches out to touch and transform the
faithful in Hid Church.

7.1. Meaning, Origin, and Biblical Backgrounds

The Sacrament of Holy Orders, according to Catholic doctrines, is a
sacrament through which men are ordained for ministry in the Church as
deacons, priests, or bishops. It conveys a special grace and authority to carry
out the sacred duties and responsibilities of their ordained role. The meaning,
origin, and biblical backgrounds of the Sacrament of Holy Orders are as
follows:

Meaning:
The Sacrament of Holy Orders is rooted in the belief that Jesus Christ
entrusted His authority and mission to His apostles, who in turn passed it on
through the ages through the laying on of hands. Through Holy Orders,
ordained ministers become successors of the apostles, participating in the
priesthood of Christ and serving as shepherds of His flock. They are called to
lead, teach, and sanctify the Church, acting as Christ's representative on earth.

Origin:

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 The origins of the Sacrament of Holy Orders can be traced back to Jesus
Christ Himself, who selected and appointed the Twelve Apostles to carry out
His mission. In Matthew 10:1-4, Jesus calls His disciples and gives them
authority to cast out demons, heal the sick, and proclaim the Kingdom of God.
Later, before His Ascension, Jesus commissions the apostles to go and make
disciples of all nations (Matthew 28:18-20). This initial act of ordination
established the foundation for the Sacrament of Holy Orders.

Biblical Backgrounds:
Institution of the Apostles: The institution of the apostles by Jesus is
foundational to the Sacrament of Holy Orders. In Luke 6:13, Jesus chooses the
Twelve Apostles from among His disciples and commissions them to be with
Him and to preach. This act of selection and commissioning represents the
beginning of the ministerial priesthood.

The Priestly Prayer of Jesus: In John 17:18, Jesus prays to the Father,
saying, "As you sent me into the world, so I have sent them into the world."
Here, Jesus prays for His apostles, whom He has chosen and sent forth into
the world to continue His mission. This prayer highlights their unique role and
mission as ordained ministers.

Ordination of the Apostles: In John 20:22-23, after His resurrection, Jesus

breathes on the apostles and says, "Receive the Holy Spirit. If you forgive the
sins of any, they are forgiven them; if you retain the sins of any, they are
retained." This act symbolizes the bestowal of authority and the power to
forgive sins, which is an essential aspect of the sacramental ministry of
ordained priests.

The Primacy of Peter: In Matthew 16:18-19, Jesus gives Peter the keys to
the kingdom of heaven and declares, "Whatever you bind on earth shall be
bound in heaven, and whatever you loose on earth shall be loosed in heaven."
This passage emphasizes the authority and leadership bestowed upon Peter,
the first bishop of Rome, and subsequently passed down through the papacy.

Throughout history, the Sacrament of Holy Orders has developed and evolved
in the Catholic Church. The Church's understanding of the sacrament, its
hierarchical structure, and the specific roles of deacons, priests, and bishops
have been further defined and organized to fulfill the mission of the Church
and the pastoral needs of the faithful.

The Sacrament of Holy Orders, with its origin and biblical foundations, is
seen as a divine institution entrusted to the apostles and their successors,
providing the Church with ordained ministers who carry out the sacred duties
of leadership, teaching, and sacramental ministry.

7.2. Matter and Form

Matter:
Laying on of hands

The matter of the Sacrament of Holy Orders differs depending on the specific
degree of ordination:

Diaconate: The matter for the ordination to the diaconate includes the laying
on of hands by the bishop upon the candidate. This gesture signifies the
transfer of authority and the calling forth of the candidate for service in the
Church.

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 Presbyterate (Priesthood): The matter for the ordination to the priesthood is
the laying on of hands by the bishop, along with the prayer of consecration.
This gesture, combined with the prayer, signifies the conferral of the
priesthood and the bestowal of the power to offer the Eucharistic sacrifice,
forgive sins in the sacrament of Reconciliation, and perform other priestly
duties.

Episcopate (Bishop): The matter for the ordination to the episcopate is also the
laying on of hands by bishops who are already in the apostolic succession,
ensuring the continuity of the apostolic ministry. This gesture, accompanied
by the prayer of consecration, signifies the conferral of the fullness of the
sacrament of Holy Orders and the participation in the office of the bishop.

Form:
“We ask you, allpowerful Father..”

The form of the Sacrament of Holy Orders is the specific prayers and
consecratory words spoken by the bishop during the ordination:
Diaconate: The essential form for the ordination to the diaconate includes the
prayer of consecration, which asks for the Holy Spirit to be poured out upon
the candidate and grants the power to serve the Church in the diaconal
ministry.

Presbyterate (Priesthood): The essential form for the ordination to the

priesthood includes the prayer of consecration, which implores the Holy Spirit
to transform the candidate into a priest, specifically invoking the power to
offer the sacrifice of the Eucharist and forgive sins.

Episcopate (Bishop): The essential form for the ordination to the episcopate
includes the prayer of consecration, which invokes the Holy Spirit to confer
the fullness of the sacrament of Holy Orders and consecrate the candidate as a
bishop, conferring the power to teach, sanctify, and govern the Church.

The specific prayers and words used during the ordination may vary
depending on the liturgical tradition and rites followed within the Catholic
Church. However, the essential elements of the matter and form remain
consistent in conferring the grace and authority of the Sacrament of Holy
Orders.

7.3. A Call to Service

The Sacrament of Holy Orders is understood as a call to service. This
sacrament ordains men to a specific role within the Church hierarchy,
including the diaconate, the priesthood, or the episcopate. The call to Holy
Orders is seen as a vocation or a special invitation from God to dedicate one's
life to serving the Church and its people. There are several reasons why the
Sacrament of Holy Orders is considered a call to service:

Following the Example of Christ: The call to Holy Orders is rooted in the
example of Jesus Christ, who came not to be served but to serve (Mark 10:45).
By entering Holy Orders, individuals are called to imitate Christ's selfless love
and service to others, particularly through the ministry of preaching,
sacraments, and pastoral care.

Shepherd of God's Flock: Those ordained to the priesthood or episcopate are

entrusted with the pastoral care and spiritual guidance of God's people. They
are called to be shepherds, leading and nourishing the faithful, providing them

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 with spiritual guidance, teaching the Gospel, and administering the
sacraments.

Sacramental Ministry: Through Holy Orders, ordained ministers are given

the authority to preside over and administer the sacraments, particularly the
Eucharist and Reconciliation. They have the power to consecrate the bread
and wine into the Body and Blood of Christ and to offer forgiveness of sins in
the name of Christ.

Serving the Church: Ordained ministers are called to serve the Church as a
whole, working in collaboration with the laity and other members of the
clergy to build up the Body of Christ. They participate in the mission of the
Church to proclaim the Gospel, foster unity, and promote justice and charity
in the world.

Sacrificial Love: Holy Orders requires a willingness to make personal

sacrifices for the sake of the Church and its people. It involves dedicating
one's life to the service of others, often foregoing personal ambitions or
desires for the greater good of the community.

Humility and Obedience: Those called to Holy Orders are called to embrace
humility and obedience. They are to be servant leaders, placing the needs of
others before their own and faithfully carrying out their responsibilities within
the Church's hierarchical structure.

Overall, the sacrament of Holy Orders is seen as a call to service in imitation

of Christ, entrusted with specific roles and responsibilities to serve the Church
and its people. It involves selfless love, pastoral care, sacramental ministry,
and a commitment to humble service and obedience.

7.4. A Special Call

The Sacrament of Holy Orders is called "A Special Call" according to
Catholic teachings because it is believed to be a unique and particular calling
from God to a specific vocation of ordained ministry in the Church. This
calling is considered special for several reasons:

Divine Initiative: The call to Holy Orders is understood as a divine initiative,

originating from God Himself. It is not merely a personal choice or human
ambition but a response to God's specific invitation to serve in a particular
way within the Church.

Discernment and Confirmation: The call to Holy Orders involves a process

of discernment, both on the part of the individual feeling the call and the
Church community. Through prayer, spiritual direction, and guidance from
the Church, the call is discerned and confirmed as being authentic and in
accordance with God's will.

Gift of Grace: The call to Holy Orders is accompanied by a special gift of

grace. Through the sacrament, the ordained minister receives an outpouring of
the Holy Spirit, empowering them with the necessary gifts, charisms, and
authority to fulfill their ministry effectively.

Set Apart for Service: Those called to Holy Orders are set apart or
consecrated for a specific role and service within the Church. They are
entrusted with the pastoral care, leadership, and administration of the
sacraments, and they are called to dedicate their lives to the service of God's
people.

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 Hierarchical Structure: The call to Holy Orders involves entering into a
hierarchical structure within the Church. Deacons, priests, and bishops all
have distinct roles and responsibilities, each building upon the previous order.
The hierarchical nature of Holy Orders emphasizes the unique call and
mission of each ordained minister.

Ongoing Formation and Commitment: Those who receive the call to Holy
Orders are called to ongoing formation, spiritual growth, and a lifelong
commitment to their vocation. They are entrusted with the responsibility of
faithfully living out their calling, deepening their knowledge of theology,
scripture, and pastoral care, and remaining committed to the teachings and
traditions of the Catholic Church.

The special nature of the call to Holy Orders highlights the unique role and
responsibility that ordained ministers have within the Church. It is a calling
that demands personal sacrifice, dedication, and a wholehearted commitment
to serving God's people and building up the Kingdom of God on Earth.

7.5. The Meaning of Holy Orders

Holy orders, is the sacrament of service and leadership for people who want
to devote their entire lives to the preaching of the Gospel and to the nourishing
of God’s family. Through the ministry of service and leadership, the bishops,
priests and deacons build up the Church as the people of God, the body of
Jesus and the temple of the Holy Spirit.

Functions of the different degrees of orders of priesthood.

Bishop- comes from the latin word “episcopoi”—meaning overseer. He is the

successor to the Apostles, in union with the Pope, the bishop of Rome, and
other bishops and is responsible for the welfare of the whole Church. He is the
spiritual father of the local Church or Diocese. He is the chief priest of a
diocese and he is the symbol of service to the people of God.

Priest- comes from the latin word “presbyteroi”—referring to the elders in the
early Church who presided over the Eucharist. He helps the bishop and is the
bishop’s extension into the diocese. He presides at Eucharist, leads the people
and serves the Lord in representing the sacrifice of the cross. He serves the
lord and the community by celebrating the sacraments (except holy orders and
usually, confirmation) and he is a symbol by his prayerful witness to the
Lord’s presence.

Deacon- comes from the latin word “diaconoi”—meaning servers. This

revived order can include married and single men of mature age. He is
ordained by the bishop. He serves God by doing the following: assisting the
priests in the parish, baptizing, anointing of the sick, distributing communion,
reading the Bible/Sacramentary/Gospel during the Mass, doing works of
charity and doing Church administration work

Because the Church needs leaders, shepherds, official teachers and signs of
unity, God calls some men to a very special ministry and that is for the Holy
Orders. The term orders, specifically refers to hierarchical organizations. So,
when a man receives Holy Orders, it means he is consecrated to a certain
position of service and leadership in a hierarchical Church. This position
confers on him certain responsibilities. To be able to meet these
responsibilities, a candidate must have good health, intellectual ability, moral

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 fitness, strength of character, a desire to do priestly work and the capacity to
carry out the obligations of the ordained ministry. A boy who wishes to take
up the ministerial priesthood goes to a seminary where he I guided to acquire
spiritual, intellectual, social, moral, physical, and emotional qualities
necessary for the fulfillment of his future mission. A person who receives holy
orders does not become “super holy.” His ordination only means that the
Church approves of him as one who has received the gift from the Lord to
serve His people in the Christian community. An ordained priest is generally
more successful at fulfilling his mission when he has the following qualities:
that he is a man of prayer, he knows and accepts his role of serving others and
that he witnesses to God’s kingdom. One who is called to holy orders brings
about a special participation in the mission of Jesus.

The officiating minister is the bishop, for he alone can officiate this
sacrament. The rite of Ordination for Priests in done within the mass. It
starts with the introduction (same as the introductory rites of a typical mass),
the call to priestly ministry (candidate is called), the Assent to serve- the
bishop questions the candidates on their willingness to serve. Then,
ordination. The prayers are concluded, the candidates go and kneel before the
bishop who lays hands on them. Then all the priests present lay hands on the
candidates. Then the bishop says the consecratory prayer- which is prepared
for the candidates. The ordination ceremony concluded with the vesting of the
new priests with chasubles, anointing of the hands with chrism, the
presentation of a chalice filled with water and wine, and the exchange of a
sign of peace. Lastly, the Eucharistic celebration continues as usual.

The dignity of the priest is higher than any earthly dignity, for the priest
is a representative of God. he has the power that the most powerful civil
rulers do not possess. He can convert bread and wine into the Body and Blood
of Christ. Because he is the representative of God, we owe the priest
reverence and respect.

7.6. The Recipient of Holy Orders

According to Catholic doctrines, the recipients of the sacrament of Holy
Orders are baptized men who have been called and chosen by God to enter
into ordained ministry.

It is important to note that the Catholic Church maintains the tradition of a

male-only priesthood, based on the understanding that Jesus Christ, in
selecting male apostles, established a pattern to be followed in the Church's
ministerial priesthood. The Church believes that this practice has been
faithfully handed down through apostolic succession.

The discernment and selection of candidates for Holy Orders involve a

thorough process of formation, evaluation, and recommendation. Candidates
undergo seminary training, which includes theological studies, spiritual
formation, pastoral experience, and human development.

The recipients of Holy Orders are called to serve the Church, to minister to the
faithful, and to participate in the apostolic mission of Christ in the world.
They are entrusted with the responsibility of leading, teaching, sanctifying,
and shepherding the people of God under the authority of the bishop.

7.7. Rite of Holy Orders

The Rite of the Sacrament of Holy Orders in Catholic rites is a liturgical
ceremony that includes various prayers, gestures, and rituals associated with

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 the ordination of men to the diaconate, priesthood, or episcopate. The specific
structure of the rite may vary depending on the degree of ordination and the
particular liturgical tradition being followed, but the essential elements remain
consistent.

The general outline of the Rite of Holy Orders, as prescribed by the Roman
Catholic Church, includes the following:

Introductory Rites:

Entrance Procession: The entrance of the candidate for ordination,

accompanied by the liturgical ministers.

Liturgy of the Word: Scripture readings and a homily that emphasize the
significance of the ordained ministry.
Presentation of the Candidates:

The candidates are presented to the bishop by a designated representative of

the community, affirming their suitability and readiness for ordination.

Homily:
The bishop delivers a homily that reflects on the nature and responsibilities of
the particular degree of Holy Orders being conferred and provides guidance
and encouragement to the candidates.
Examination of the Candidates:

The bishop questions the candidates, inquiring about their intentions,

readiness, and willingness to fulfill the responsibilities of the ordained
ministry.
Promise of Obedience and Prayer of Consecration:

The candidates make a promise of obedience to the bishop and the Church,
expressing their commitment to serve according to the teachings and authority
of the Church.

The bishop and the assisting priests lay their hands on the candidates,
invoking the Holy Spirit for the outpouring of grace and consecration.

A prayer of consecration is offered, asking for the sanctification and

empowerment of the candidates for their ordained ministry.
Investiture and Anointing (for the priesthood and episcopate):
The candidates for the priesthood or episcopate receive the stole and chasuble
(priestly vestments) or the miter and crosier (episcopal insignia), respectively.
The candidates may also receive the anointing of their hands with sacred
chrism as a sign of their consecration and empowerment.
Prayer of Ordination and Litany of Supplication:

The bishop offers a prayer of ordination, calling upon God to bestow His
grace upon the candidates and to sanctify them for their ministry.
A litany of supplication is prayed, invoking the intercession of saints and
seeking their prayers for the newly ordained ministers.

Concluding Rites:
The newly ordained ministers receive a fraternal kiss of peace and are
welcomed by the bishop and the assembly.

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 The Mass or liturgical service proceeds, with the participation of the newly
ordained ministers in the liturgical rites, particularly in the Eucharistic
celebration.

It's important to note that the Rite of Holy Orders may have variations based
on cultural or regional practices and the liturgical traditions within the
Catholic Church. The specific prayers, rituals, and gestures may also differ
depending on whether the ordination is to the diaconate, priesthood, or
episcopate.

The administration of the Sacrament of Holy Orders through the Rite of

Ordination marks the official entry of men into ordained ministry, conferring
upon them the authority, grace, and responsibility to serve the Church and the
people of God.

Assessment/s: Explain the following statements: Statement one (1)-30 points, Statement two
(2)-20 points, Statement three (3)-20 points
1.) The Sacrament of Initiation, comprising Baptism, Confirmation, and
Eucharist, is an essential and transformative process in the life of a
Christian believer, facilitating spiritual rebirth, personal commitment to
faith, and participation in the communal body of Christ.

2.) The Sacrament of Healing, encompassing Reconciliation and Anointing

of the Sick, serves as a profound spiritual and emotional remedy,
offering forgiveness, restoration, and comfort to individuals, promoting
inner healing, reconciliation with God and others, and fostering a
holistic approach to health and well-being within the Christian faith.

3.) The Sacraments of Communion and Mission, namely

Matrimony/Marriage and Holy Orders, play crucial roles in the life of
the Church by establishing and nurturing a sacramental bond between
individuals and God, empowering them to live out their vocations as
spouses, families, and ordained ministers, thereby actively participating
in God's mission of love, service, and salvation in the world.

Output: 30 points
Write a reflection paper on why and how the Sacraments are essential/substantial to one’s self
and one’s relationship with one’s neighbor and God.

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