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According to the ''Compendium of the Catechism of the Catholic Church'', 224, the sacraments are efficacious signs, perceptible to the senses, of Grace ,. They have been instituted by Christ and entrusted to the Church, and through them divine life is bestowed on us. They are means by which Christ gives the particular grace indicated by the sign aspect of the sacrament in question, helping the individual to advance in holiness, and contributing to the Church' s growth in charity and in giving witness. Not every individual receives every sacrament, but the Church sees the sacraments as necessary means of salvation, conferring each sacrament' s special graces, forgiveness of sins, adoption as children of God, conformation to Christ, and membership of the Church. The effect of the sacraments comes ''ex opere operato'' (by the very fact of being administered). Regardless of the personal holiness of the minister administering the sacraments, Christ provides the graces of which they are signs. However, a recipient's own lack of proper disposition to receive the grace conveyed can block their effectiveness in that person. The sacraments presuppose faith and, in addition, their words and ritual elements nourish, strengthen and give expression to faith. The sacraments are seven, and are listed in the '' Catechism Of The Catholic Church '' (hereinafter referred to as CCC) in the following order:
The following description of each of the seven sacraments is mainly based on the ''Compendium of the Catechism of the Catholic Church''. Baptism Baptism is the first and basic sacrament of Christian initiation. It is administered by immersing the recipient in water or by pouring (not just sprinkling) water on the person's head "in the Name of the Father and of the Son and of the Holy Spirit" (cf. Matthew 28:19). The ordinary minister of the sacrament is a bishop or priest, or (in the Western Church , but not in the Eastern Churches ) a deacon. In case of necessity, anyone intending to do what the Church does, even if that person is not a Christian, can baptize. Baptism frees from Original Sin and all personal sins and from the punishment due to them, and makes the baptized person share in the Trinitarian life of God through " Sanctifying Grace " (the grace of justification that incorporates the person in Christ and his Church). It makes the person a sharer too in the priesthood of Christ and is the foundation of communion between all Christians. It imparts the "theological" virtues (faith, hope and charity) and the gifts of the Holy Spirit. It marks the baptized person with a spiritual seal or character that indicates permanent belonging to Christ. Confirmation Confirmation or Chrismation is the second sacrament of Christian initiation. It is conferred by anointing with chrism, an oil into which balm has been mixed, giving it a special perfume, together with a special prayer that refers, in both its Western and Eastern variants, to a gift of the Holy Spirit that marks the recipient as with a seal. Through the sacrament the grace given in baptism is "strengthened and deepened" ( CCC 1303 ). Like baptism, confirmation may be received only once, and the recipient must be in a state of grace (meaning free from any known unconfessed mortal sin) in order to receive its effects. The "originating" minister of the sacrament is a validly consecrated Bishop ; if a priest (a "presbyter") confers the sacrament — as is done ordinarily in the Eastern Churches and in special cases (such as the baptism of an adult or in danger of the death of a young child) in the Latin-Rite Church (CCC 1312–1313) — the link with the higher order is indicated by the use of oil (known as " Chrism " or " Myron ") blessed by the bishop on Holy Thursday itself or on a day close to it. In the East the sacrament is administered immediately after baptism. In the West, where administration is normally reserved for those who can understand its significance, it came to be postponed until the recipient's early adulthood; but in view of the earlier age at which children are now admitted to reception of the Eucharist, it is more and more restored to the traditional order and administered before giving the third sacrament of Christian initiation. Eucharist The Eucharist is the sacrament (the third of Christian initiation) by which Catholics partake of the Body and Blood of Jesus Christ and participate in his one sacrifice. The first of these two aspects of the sacrament is also called Holy Communion. The bread and wine used in the Eucharistic rite are, in Catholic faith, transformed in all but appearance into the Body and Blood of Christ, a change that is called Transubstantiation . Only a bishop or priest is enabled to be a minister of the Eucharist, acting in the person of Christ himself. Deacons as well as priests are ordinary ministers of Holy Communion, and lay people may be authorized in limited circumstances to act as extraordinary ministers of Holy Communion. The Eucharist is seen as "the source and summit" of Christian living, the high point of God 's sanctifying action on the faithful and of their worship of God, the point of contact between them and the liturgy of heaven. So important is it that participation in the Eucharistic celebration (see Mass (liturgy) ) is seen as obligatory on every Sunday and Holy Day Of Obligation and is recommended on other days. Also recommended for those who participate in the Mass is reception, with the proper dispositions, of Holy Communion. This is seen as obligatory at least once a year, during Eastertide. Penance and Reconciliation Penance And Reconciliation is the first of two sacraments of healing, and is also called the Sacrament of Confession, of Conversion, and of Forgiveness ( CCC 1423–1424 ). It is the sacrament of spiritual healing of a baptized person from the distancing from God involved in sins committed. It involves four elements: the penitent's contrition for sin (without which the rite does not have its effect), confession to a priest (it may be spiritually helpful to confess to another, but only a priest has the power to administer the sacrament), absolution by the priest, and satisfaction. "Many sins wrong our neighbour. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbour. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must 'make satisfaction for' or 'expiate' his sins. This satisfaction is also called 'penance'" (CCC 1459). In early Christian centuries, this element of satisfaction was quite onerous and generally preceded absolution, but now it usually involves a simple task for the penitent to perform, to make some reparation and as a medicinal means of strengthening against further temptation. The priest is bound by the "seal of confession", which is inviolable. "Accordingly, it is absolutely wrong for a confessor in any way to betray the penitent, for any reason whatsoever, whether by word or in any other fashion" (canon 983 of the Code of Canon Law). A confessor who directly violates the sacramental seal incurs an automatic excommunication whose lifting is reserved to the Holy See (canon 1388). Anointing of the Sick Anointing Of The Sick is the second sacrament of healing. In it a priest anoints the sick with oil blessed specifically for that purpose. "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 by reason of illness or old age" (canon 1004; cf. CCC 1514). A new illness or a worsening of health enables a person to receive the sacrament a further time. When, in the Western Church, the sacrament was conferred only on those in ''immediate'' danger of death, it came to be known as "Extreme Unction", i.e. "Final Anointing", administered as one of the "Last Rites". The other "Last Rites" are Confession (if the dying person is physically unable to confess, at least absolution, conditional on the existence of contrition, is given), and the Eucharist, which when administered to the dying is known as "Viaticum", a word whose original meaning in Latin was "provision for a journey". Holy Orders Holy Orders is the sacrament by which a man is made a bishop, a priest, or a deacon. Only a bishop may administer this sacrament. Ordination as a bishop confers the fullness of the sacrament, making the bishop a member of the body of successors of the Apostles, and giving him the mission to teach, sanctify, and guide, along with the care of all the Churches. Ordination as a priest configures the priest to Christ the Head of the Church and the one essential High Priest, and conferring on him the power, as the bishops' assistant, to celebrate the sacraments and other liturgical acts, especially the Eucharist. Ordination as a deacon configures the deacon to Christ the Servant of All, placing him at the service of the bishop, especially in the Church's exercising of Christian charity towards the poor and preaching of the word of God. Matrimony Matrimony , or Marriage, like Holy Orders, is a sacrament that consecrates for a particular mission in building up the Church, and that provides grace for accomplishing that mission. This sacrament, seen as a sign of the love uniting Christ and the Church, establishes between the spouses a permanent and exclusive bond, sealed by God. Accordingly, a marriage between baptized persons, validly entered into and consummated, cannot be dissolved. The sacrament confers on them the grace they need for attaining holiness in their married life and for responsible acceptance and upbringing of their children. The sacrament is celebrated publicly in the presence of the priest (or another witness appointed by the Church) and other witnesses, though in the theological tradition of the Latin Church the ministers of the sacrament are the couple themselves. For a valid marriage, a man and a woman must express their conscious and free consent to a definitive self-giving to the other, excluding none of the essential properties and aims of marriage. If one of the two is a non-Catholic Christian, their marriage is licit only if the permission of the competent authority of the Catholic Church is obtained. If one of the two is not a Christian (i.e. has not been Baptized ) this permission is necessary for validity. Validity and liceity of administration of the sacraments As stated above, the effect of the sacraments comes ''ex opere operato'' (by the very fact of being administered). Since it Christ who operates through them, their effectiveness does not depend on the worthiness of the minister. However, an apparent administration of a sacrament is invalid, if the person acting as minister does not have the necessary power (as, for instance, if a deacon were to celebrate Mass) , or if the required "matter" or "form" is lacking. The matter is the perceptible material object , such as water (not wine) in baptism or wheaten bread and grape wine (not potatoes and beer) for the Eucharist. The form is the verbal statement that specifies the signification of the matter, such as, for baptism, "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit" (in the Western Church) or "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit" (in Eastern Churches). Furthermore, if the minister positively excludes conferral of the sacrament or some essential aspect of the sacrament, the sacrament is invalid. This last condition lies behind the negative judgement of the Holy See in 1896 on the validity of Anglican Orders. A sacrament may be administered validly, but illicitly, if a condition imposed by law is not observed. Obvious cases are administration of a sacrament by a priest under a penalty of excommunication or suspension, and an episcopal ordination without a mandate from the Pope. Three of the sacraments may not be repeated: Baptism, Confirmation and Holy Orders: their effect is permanent. This teaching has been expressed by the images of, in the West, an indelible Character Or Mark and of, in the East, a seal (CCC 698). However, if there is doubt about the validity of the administration of one or more of these sacraments, a conditional form of conferral may be used, such as: "If you are not already baptized, I baptize you …" Ordinary and extraordinary ministers of the sacraments External links
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