Sacraments are external signs or visible symbols, which are instituted by Christ, and which provide grace or blessing to people who receive and use these signs. Sacraments are all of the following: " Sacraments are special means for us humans to receive God's grace; that is, they are channels of divine blessing. " A Sacrament is a presence of the Lord in us. It is a God-experience or God-encounter. " Sacraments constitute highly symbolic religious rituals and special ceremonies, and form part of our culture. Further, sacraments are gifts from God in order to reinforce and strengthen our faith in God, and pointers of more divine grace and blessing to come. The Vatican Council II (1962-65) explained the presence of Christ in sacraments, and the significance of sacraments, as follows: " By His power Christ is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes. " The purpose of the sacraments is to sanctify men, to build up the body of Christ, and, finally, to give worship to God; because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it; that is why they are called "sacraments of faith." They do indeed impart grace, but, in addition, the very act of celebrating them most effectively disposes the faithful to receive this grace in a fruitful manner, to worship God duly, and to practice charity. It is therefore of the highest importance that the faithful should easily understand the sacramental signs, and should frequent with great eagerness those sacraments which were instituted to nourish the Christian life. The Seven Sacraments There are seven sacraments in the Catholic Church: " Baptism " Confirmation or Chrismation " Reconciliation or Confession/Penance " Holy Eucharist or Holy Communion " Holy Orders " Holy Matrimony " Anointing of the sick or Extreme Unction As you can see, these seven sacraments touch all the important points of human life. The sacraments of Baptism, Confirmation, and Holy Eucharist are called the sacraments of Christian initiation. The sacraments of Reconciliation (Confession) and Anointing of the sick (Extreme Unction) are known as the sacraments of healing. The other two sacraments -- Holy Orders and Holy Matrimony -- form the sacraments at the Service of the Communion (sacraments of vocation and commitment). Baptism Christian life begins with Baptism. It is a new birth, a re-birth. The explicit command of the Lord is in Mt 28:19ff. Baptism blots out original sin and our personal sins. It gives us adoptive sonship and priestly status. What happens at baptism is explained by our Lord himself in his conversation with Nicodemus (Jn 3:1-10). It is a new form of existence in which divinity and humanity are engaged. The divine-human engagement in baptism is explained in concrete terms through two views. i. Baptism as a rebirth (new birth) following the Johannine view: "Jesus answered him (Nicodemus): 'Very truly, I tell you, no one can see the Kingdom of God without being born from above.'" (Jn 3:3) ii. Baptism as 'death, burial, and resurrection' in line with the Pauline teaching: "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?" (Rom 6:3) In the vision of baptism as rebirth, Christ's baptism in Jordan is considered as the source and fountainhead of Christian baptism. In the vision of baptism as death and resurrection, Christ's own death and resurrection are seen as the source and power of Christian baptism. Three Baptisms: Old Testament washings, Baptism of John (Mt 3:7-12, Mk 1:2-8), Christian Baptism The two views of Baptism (i) Baptism as 'Rebirth' in the Johannine Perspective (Jn 3:1-10) At each Christian baptism, the sanctified water of Jordan extends its sanctification at the blessing of the water in the baptismal font. It is the Holy Spirit who effects this sanctification by bringing together in sacred time each Christian in baptism with Christ's baptism. Ephrem considers that Christ has been baptized in the womb of Jordan. Hence, that institution of baptism itself became a 'womb' that gives birth to Christians at their baptism. Baptism is a 'spiritual womb' for humanity. Christ dwelt in the virgin's womb and then became baptized in the Jordan in order to sanctify for us the womb of waters that regenerate us in life. The womb of the baptismal font is contrasted with the womb of Eve. The womb of Eve produced children who are mortal and corruptible. But the womb of water produces children who are heavenly, spiritual, and immortal. In this perspective, baptism is described as a 'spiritual womb' or 'the new and spiritual mother' who gives birth spiritually. (ii) Baptism as 'Death and Resurrection' in the Pauline Perspective (Rom 6:3-5) In various baptismal commentaries, the threefold immersion in the font is associated with the three days, which Christ spent in the tomb. The font is the tomb of Christ. The person going down into the water is going down into a grave. Baptism represents a death to sin and to 'the old man', and the rising up from the font represents the resurrection of Christ and resurrection of each Christian. The Johannine and Pauline views on baptism have to be combined. One of the biblical episodes and images for this is the pierced side of Christ (Jn 19:34). This episode gives a very rich network of typological interpretations with rich implications for Baptism, Eucharist, and the Church in the history of salvation. The pierced side of Christ, and the blood and water that flowed from His side (Jn 19:34): - Water signifies: Baptism - Blood signifies: Eucharist Through the sacrament of Baptism, we are proclaiming that we are children of God. We also need nutrition from time to time, given by other sacraments like the Eucharist. In the baptismal rite, there are two main elements: anointing with the oil and immersion in the font. This anointing was called 'a marking' with reference to Ezk 9:4. Later the post baptismal anointing became prominent. This 'marking' has at least five important aspects, which are: mark of ownership, sign of protection, cleansing and healing, conferring of the priesthood of the people of God, and conferring of sonship. Eucharist Adam and Eve were set in Paradise in an intermediary state where they had to decide from their own free will to accept either immortality or mortality. In their decision, they failed and they began to give in to death. If they had obeyed the commandment of God they would have been given the permission not only to eat of the tree of the knowledge of good and evil, but also from the Tree of Life, and thus entered into the eternal life. Partaking of the Eucharist is the promised eating from the Tree of Life. The commandment was to make Adam/humanity to toil and earn the crown. Only if one has toiled would he enjoy the reward. In the initial Paradise, God gave Adam the fruits of the trees. But in the eschatological Paradise, God provided the planter of the trees himself (Christ) as our food in the Eucharist (cf. Armenian Hymns 49). One who eats of the spiritual bread will become an eagle that can fly to Paradise on clouds and meet the Son of God (Hymns on Unleavened Bread 17:11-12). Imageries of Christ the Eagle and Christians who become eagles are powerful. One biblical image presents Eucharist as 'Coal of Fire' with reference to Is 6:6, where a coal of fire simply touched the lips of Isaiah by which his lips were purified and his sins were blotted out. But the Eucharist, in our case, is not only touching our lips, but in fact we are consuming it and we become totally purified. The seraph could not touch the coal of fire with his fingers, and the coal merely touched Isaiah's mouth: the seraph did not hold it, Isaiah did not consume it, but our Lord has allowed us to do both (Hymns on Faith 10:10) Divine fire has double action: it burns and destroys sins; it sanctifies as well. Christ is the 'Coal of Fire', which came down to burn away thorns and thistles (Gen 3:18), and dwelt in the womb for refining and sanctifying the place of Pangs and curses (Gen 3:16). Ephrem compares the presence of Christ in the womb of Mary as well as in the River Jordan and in the Eucharistic bread: See, Fire and Spirit are in the womb of her who bore you, see, Fire and Spirit are in the river in which you were baptized. Fire and Spirit are in our baptismal font, in the Bread and Cup are Fire and Holy Spirit (Hymns on Faith 10:17) Old Testament Types of Eucharist Offering of Melchizedek (Gen 14:18-20); Three angels visiting Abraham (Gen 18:1-8); The sacrifice of Isaac (Gen 22); Paschal Lamb of Egypt (Ex 12); Manna in the Desert (Ex 16:4-26); The Bronze serpent (Num 21:4-9); The flour and Oil of the widow of Seraptha (1 King 17:8-16); Cluster of grapes from the valley of Eshcol (Num 13:23); Bread of Elijah (1 King 19:1-9); Isaiah's coal of fire (Is 6:6-7). New Testament Types of Eucharist Miracle of loaves (Jn 6:1-13; Mt 14:13-21; Mk 6:30-44; Lk 9:10-17); Wedding at Cana (water made wine, Jn 2:1-11); Three measures of flour a woman mixed (Mt 13:33; Lk 13:20-21); Last supper at Cenacle and the death on the cross (Mt 26:17 - 27:50 and parallels); The pierced side of Christ (Jn 19:34). Confirmation Confirmation is the Pentecost for each Christian. It is related to Baptism and Eucharist as a Sacrament of Initiation by which a Christian is brought to the mature stature. By the gifts of the Holy Spirit, a Christian is consecrated and equipped with a firm commitment to bear witness to his Christian faith. We should have the broader background of the pouring out of the Spirit in the history of salvation in order to situate the Sacrament of Confirmation. The main stages are creation, the righteous of the OT, Incarnation, Resurrection, Ascension, and Pentecost. Anointing of the Christian is essentially related to the anointing of the Prophets and Kings of the OT, and the prophetic anointing of Christ (Lk 4:18; Acts 4:27, 10:38; Heb 1:9). All should be born by water and Spirit, and that process is confirmed in Christian anointing (2 Cor 1:21-22; Eph 1:13; 1 Jn 2:20,27). The Spirit is the source and development of Christian life as well as the soul of Christian existence (Gal 5:25, 6:9; Rom 8:9,13; Eph 4:30). The Spirit is also the source of Christian charity (Rom 3:5; 1 Cor 13), prayer (Rom 8:16; Gal 4:6), and all charisms (1 Cor 12:4-12). Confirmation is a New Pentecost and actualization of the Pentecostal experience in each Christian. Baptismal consecration is brought to its full stature in confirmation. Hence, confirmation gives full membership in the Church Holy Orders Ordained ministers in Christianity are to minister to the priesthood of the community of the faithful. Ordained priesthood is essentially related to the priesthood of Christ. It is the new priesthood of the new covenant. Letter to the Hebrews speaks about the newness of the priesthood of Christ. The old covenant and its priesthood have been superseded by the new covenant and its priesthood exercised by Christ and is being handed over to the ordained ministers of Christ. Jesus is the High Priest as one from us (Heb 4:15). >> Ordained minister is one among the faithful Jesus, the High Priest, is the Compassionate One (Heb 5:1-10). >> Ordained minister is minister of compassion Christ's priesthood is according to the order of Melchizedek and replaces the Levitical priesthood of the old Law in the order of Aaron. Christ is High Priest out of his own power (Heb 7:16). Christians by their baptism and confirmation become incorporated to the body of Christ, the Church, and shares in the priesthood of Christ. This priesthood of the faithful is exercised and realized through the ministerial priesthood. Ordained ministers are for the service of the mystical body of Christ Marriage Christian marriage is a conjugal covenant animated by the redeeming power of Christ, the Saviour, initiated by the saving ministry of the Church. A comprehensive understanding of Christian marriage is provided in the Second Vatican Council's Constitution on the Church in the Modern World, # 47-52. Regarding the role and goal of marriage, there is a shift from the biological and juridical (legal) factors to its interpersonal, existential, and spiritual factors. Interpersonal life: Marriage is a living together, a covenantal life, in which faithfulness, sharing, and mutual support between man and woman plays the central role. Man and woman should become dynamic equivalent to each other. This is not something static, but ever dynamic in such a way that both should be always attentive to each other and perform complementary to each other. This becomes possible only through an ever-increasing communion between them. Earlier, indissolubility was stressed. Now-a-days, beyond indissolubility, communion is emphasized. Mutual acceptance and forgiveness are the ways to keep up the relationship. Marital partners have to cultivate an ever-exclusive pre-eminence for each other; it is an ever-deeper sense of solidarity. Faithfulness and forgiving love are the key virtues that make Christian marriage a sacrament. Existential focus: Marriage has and should have an existential development. It starts from the intention of the partners and moves to the accomplishment. In pure faithful love, partners have to create and develop relationship in mutual acceptance at all levels. Mutually accepting relationship is an indicator of the actualization of marriage. In mutual acceptance, mutual revelation and building up in a developmental basis should go forward. Spiritual thrust: Marital spirituality is a relational spirituality. Husband and wife travel together on their way to God realization. Situations and the arena of marital life provide the canvas on which the partners draw their saving life. The effectiveness of their saving life depends on their pure communion. Road of marital communion should lead to their communion with God. Such a communion is the communion in the diversity of man and woman, for which the best ideal model is that of the Trinitarian model. Such deeper marital communion in the family is the living block of the Church. Reconciliation or Confession Jesus had compassion for the sinners. Parable of the prodigal son is a summary of the salvation history. Prodigal son is a representative of Adam. Adam's threefold fall is explicit in prodigal son at the same time making manifest the infinite mercy of the Father. Adam lost his familiarity with his Father's house, Adam lost his status as the adopted son of God, and Adam underwent disintegration of his person leading to physical annihilation (death). Regarding integration, Adam became divided in his heart. He failed to adore his God whole-heartedly. The heart is the centre of a human being. Conflict started in the heart of Adam and he became proud, arrogant, and disobedient. Hence, there is a conflict in human beings (Rom 7:14-25). Integration has to start from the heart. One can purify the mind more easily than the heart. If the heart is purified, the whole person would be purified. For all of us, there is an inner heart that controls us. This interior heart is the outcome of our physical heart, intellect, reason, and will be governed by the guiding spirit in us. This spirit can be either Holy Spirit or evil spirit, from time to time. Adam/humanity needs a journey of integration for regaining the status and the familiarity with the Father's house. Anointing of the Sick Anointing of the sick is alluded to Mk 6:13 ("they rubbed olive oil on many sick people and healed them") and recommended by James 5:14-16. In the anointing, the Church by her ministry and prayers of the priest recommends all sick people to the glorified Lord to restore them to health so as to bear witness to him. In the afflictions of the sick, the Christian spirit of the person has to be strengthened so as to overcome all weaknesses. Suffering and sicknesses are the outcome of sin and deviation from the proper path. For a Christian, a proper restoration in body and spirit in all harmony is possible only in relationship with the suffering, death, and resurrection of Christ. The sick has a role in the church, reminding the healing power of Christ and the need of being strengthened by the wounded healer, the crucified but risen Lord. The faculties and powers given to the twelve in their ministry (Mk 6:13) became clearly verified in James 5:14-16. James gives the order of the ministry to the sick and points to the communitarian character of this sacrament.