Module 2 Theo3
Module 2 Theo3
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
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)
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.
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.
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.
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.
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).
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.
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.
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.
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.
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.
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
How then can we help make the Holy Mass a vibrant celebration of Christ's presence
among us?
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.
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
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.
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.
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.
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
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.
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.
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:
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.
Church Teachings:
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.
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.
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.
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.
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.
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.
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.
Introductory Rites:
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.
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.
Church Teachings:
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
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
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.
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
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.
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.
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.
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:
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.
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:
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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
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.
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.
The general outline of the Rite of Holy Orders, as prescribed by the Roman
Catholic Church, includes the following:
Introductory Rites:
Liturgy of the Word: Scripture readings and a homily that emphasize the
significance of the ordained ministry.
Presentation of the Candidates:
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 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.
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.
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.
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.
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.