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“The Sacraments”

What good is it to say: “I have Faith”, if one
does not partake in the sacramental rites
ordained by God? Let us assume from the
beginning that these sacraments are a mecha-
nism of purification and sanctification, designed
by God, which keeps us united to Jesus Christ,
the True Vine, and which helps us cleanse
ourselves, so that we may be able to bear
​more fruit
(Read John 15:1-17) :

-Holy Baptism- 

The Baptism, as the Confirmation and the
Eucharist are sacraments of initiation. By the
baptism, we are born as new creatures, we are
​ adopted as sons of God
(Read Matthew 3:13-17;
2 Corinthians 5:17; Galatians 4:5-7, 6:15; Romans 6:3-4;
Colossians 2:12; John 3:5, 17:21-23; Matthew 28:19-20; CCC 1214)
it makes us “Members of the Body of Christ” (Read
Ephesians 4:25; 1 Corinthians 12:13; CCC 1267)
and the same
baptism cleanse us from the original sin, the
personal sins, and
also all penalties (punishments)
due to sin
(Read CCC 1213,1262-1263).
Never the less,
in the baptized remain certain temporary
quences from sin (suffering, sickness, death,
weakness of
character, etc.) as well as an “incli-
nation to sin” that traditionally
is called “con-
cupiscence” or “fomes pecatti” and that we are
to resist with courage (Read 2 Timothy 2:5;
CCC 1264)
. We, the baptized, become “living
stones” to build a “spiritual temple” a “holy
priesthood” that, through Jesus Christ, offers
“spiritual sacrifices”
pleasant to God ​(Read
1 Peter 2:4-5)
to announce the marvelous
from God, who called us to come out from
the darkness
to enter into his marvelous light
(Read 1 Peter 2:9; CCC 1268).

-Holy Confirmation-
A sacrament of initiation that unites more inti-
mately the baptized with the church, and enriched
him with a special strength from the Holy Spirit
(Read John 4:34; Acts 2:11;38; Romans 8:15), comprised by the
following gifts
(Read Isaiah 11:1-3)
: “wisdom”, under-
, knowledge”, counsel”, “fortitude”,
“piety and fear of God” 
(reverence, wonder ​ and awe
before the presence of God)
. The sacrament of confir-
mation is necessary to complete the baptismal
grace. With this sacrament, one commits much
more with Jesus Christ, to extend and defend the
faith with his words and deeds
(Read CCC 1285, 1262-
​1263, 1303
). Jesus Christ was conceived by the
Holy Spirit and the power of God the Father
(Read Luke 1:35). The Holy Spirit guided and enlight-
ened Jesus in all his walk
(Read John 3:34; CCC 1286).
The Holy Spirit rested upon Jesus at the moment
of his baptism
(Read Matthew 3:16-17; Mark 1:9-11; Luke 3:21-22).
In the last supper, Jesus promised to send the
Holy Spirit to his disciples
(Read John 14:26). After his
resurrection, Jesus breathed the Holy Spirit to his
(Read John 20:22-23). In Pentecost, the
disciples were filled with the Holy Spirit  
Acts 2: 11)
and Peter said that when being baptized
we receive the gifts of the Holy Spirit
(Read Acts 2:38;
CCC 1287)
. The fruit of the Spirit is Love (Read Gala-
tians 5: 16-17; 22-26)
. The biblical account that comes
closest to the Sacrament of Confirmation is the
outpouring of the Holy Spirit in Pentecost
(Read Acts 2:1-4).

-Holy Eucharist-

The Holy Eucharist is the third sacrament of
Christian initiation
(Read CCC 1322). Through the
Eucharist, the Christian partakes with all the
community, in the sacrifice of the Lord, the
Lamb of God that takes away the sin of the
(Read John 1:29). In the last supper Jesus insti-
tuted the
eucharist as a memorial of his life,
​ death and resurrection
(Read Luke 22:19-20; 1 Corin-
thians 11: 24-26; Matthew 26:26-28; Mark 14:22-24;
Luke 22:19-20;
CCC 1337)
. The bread and wine have always been
sources of sustenance for humanity, represent
the fruit of man’s
work. But before are, fruit of
“the earth” and “the vine”, gifts from
God, the
​ Creator. Jesus used these symbols to fulfil his
to be always with us and give us food
for our journey and life in
him (Read Matthew 18: 20;
28:18-20; John 6:35,48,51,53-56; CCC 1333-1334)
. After the
experience of Pentecost, the disciples continue
meeting, day by day, ​to read the scriptures and
break the
bread. These celebrations (-where the
bread was being blessed in thanksgiving to God,
was broken and shared with a meaning
of ente-
ring again in the life, death and resurrection of
were called “eucharist” (In greek: “eucha-
ristia”), that means
“give thanks” (Read Acts 2:42, 46-47).
In the Liturgy (Reading of
the scriptures, homily
and prayer), we are nurtured with the
Word of
God to live according to his will. Then, the bread
the wine are taken to the altar, and offered
in the name of Jesus
Christ, by the priest, as an
eucharistic sacrifice, which are
converted in the
​ body and the blood of Christ
(Read CCC 1350).
The Eucharistic Prayer “recalls” the Paschal
Mystery of Jesus,
“making present” the saving
action of God through Christ (The
Lamb of God
who takes away the sin of the world [John 1:29]).
​ This memorial is called “anamnesis” (The action
of “recall”
and “make present”). Through the
“anamnesis”, the marvelous deeds from God
are “recalled” by the liturgical assembly
and are
“made present” in its midst. When the Church
“memory”, this is accompanied with the
​ invocation of the
Holy Spirit, called “epiclesis”,
who “consecrates” or “makes
holy” the people,
the bread and the wine of the sacrament.
the priest prays the “epiclesis”, the Church asks
the Father to: (a) Send the Holy Spirit over
the bread  and
the wine, to be converted (not
​ only represent) in the body
and the blood of
Jesus; (b) Those who receive the Eucharist to
be converted in one in Christ, in body and in
(Read CCC 1353). The “epiclesis” completes and
culminates the action of  “anamnesis”. The “ana-
mnesis” leads to “epiclesis”, in the same way that
the Paschal Mystery leads to Pentecost. The
Eucharistic Prayer ends with the doxology:
“…through Him, with Him and in Him…”
where later we respond “Amen”. Then we pre-
pare ourselves to the reception of the eucharist
praying the Our Father and interchanging the
Greeting of Peace. Then we are invited to
receive the “Communion” with the faith of ​the
centurion: “Lord, I do not deserve to have you
come under
my roof. But just say the word, and
my soul shall be healed.”
(Read  Matthew 8:8). The rite
ends with the priest asking the blessing
of God
over us, in the same way he did it at the begin-
ning of
Mass. The word “Mass” comes from the
Latin: “Ite missa est”,
that literally means: “Go,
it is sent”, and that in the liturgy
means: “what
we have come here together to do is done; no
​ go
out and fulfill it.” Calling us to be part of
the Eucharist in a
“complete”, “active” and
“conscient” way
(Read 1 Thessalonians 2:13).
In other
words, we surrender before the Lord in
altar, to transform us in better disciples,
through the
celebration, where at
that moment, the priest is acting
“in the
of Christ”, and “Christ is present in the bread
and the
wine”. This invitation of Jesus to partake
​ in the Eucharist: “I tell
you the truth, unless you
eat the flesh of the Son of Man and
drink his
blood, you have no life in you.”
John 6:53, calls us
make ourselves an “examination of cons-
cience” to prepare
ourselves to this so great and
holy moment. If we partake in the
Eucharist in
an undignified way, we are sinning against the
body and blood of Christ, that it is to eat
and drink our own
punishment. Therefore,
​ who has conscience of sin, must receive
sacrament of Penance and Reconciliation,
before partaking in the Eucharist (Read 1 Corin-
thians 11:27-29; CCC 1384-1385) (Read CCC 1322 -1419)

-Holy Penance & Reconciliation-

Those who approach the sacrament of Penance,
obtain the
forgiveness of their sins, thanks to the
mercy of God. At the
same time, they Reconcile
themselves with the Church -the
Body of Christ-,
to which -to whom-, they wounded with their
sins. The sacrament is called also “of Conver-
sion”, because
sacramentally is the call from Jesus
to be converted
(Read Mark 1:15).
It is called also
“of the Penance” because consecrates a perso-
and ecclesial process of conversion, repen-
tance and reparation
by the sinner. It is called
also “of the Confession” because is a
process to
declare or confess the sins to the priest. It is
called also
“of the Pardon” because, by the sacra-
​mental absolution of the
priest, God concedes
to the penitent “the forgiveness and the
It is called also “of Reconciliation” because,
grants to
​ the sinner the love of God that recon-
ciles: “be reconciled with
God” (2 Corinthians 5:17-20).
It is the call from Jesus Christ to the
ciliation before the offering (your partaking in
the eucharist): “go first and reconcile with your
brother, and then come and present your
(Matthew 5:24). It is a sacrament of recon-
ciliation after the baptism: “… you were washed,
and sanctified to God. You have been freed
from guilt in the name of the Lord Jesus Christ
and by the Spirit of our God.”
(Read 1 Corinthians 6:11)
This is the greatness of the gift from God after
the sacraments of christian initiation: Baptism,
Confession and Eucharist; that makes us saints
and immaculate before him
(Read Ephesians 1:4), as
the same Church, wife of Christ, that is saint
and immaculate before him
(Read Ephesians 5:27). Sin
does not fit in “he who has been clothed with
(Read Galatians 3:27). But, “If we say ‘we have
no sin’, we deceive ourselves and the truth is not
in us.”
(Read 1 John 1:8). And the same Lord tells us
when teaching us the Our Father: “Forgive us our
passes” (Read Luke 11:4). Therefore, it is necessary
another sacrament to cleans us from the future
sins after the sacraments of initiation, as the bap-
tized continue fighting against the human fragi-
lity and the temptations that leads him to
“incline himself to sin” (traditionally called: con-
cupiscence). This sacrament, that allows us to
cleanse ourselves and reconcile ourselves again
with God, is the Penance &
(Read CCC 1425-1426).
​ In other words, there are two conversions:
(a) The First and Fundamental Conversion:
 For those who do not know Christ and his Gospel.
By the faith in the Good News and by the Sacra-
ment of Baptism, is the renunciation to evil and
salvation, the remission of all sins and the gift of
a new life, is attained
(Read Mark 1:15; CCC 1427).
(b) The Second and Uninterrupted Conversion:
Is for all the church that receives sinners, and that
it is saint at the same time, and that it needs a
constant purification, seeking unceasingly for
penance and renewal. It is the “contrite heart”
(Read Psalm 51:19) attracted and moved by the grace of
​ God to respond to the merciful love of God,
seeking to do his will, and please him with our
(Read CCC 1427-1428). This second uninterrup-
ted conversion is achieved by the “repentance”
and the “confession ​of sins” through the Sacra-
ment of Penance & Reconciliation; created like
this, by God, a mechanism of  purification and
sanctification, that, if it is being done often,
maintains the baptized united to Christ and in
a state of  permanent purification that is pleasant
​ to God. In other words, it is like changing the
oil to the car in a frequent manner, in this way,
the engine functions always in its optimum
point and with oil without dirt. If one does not
change the oil, it comes the moment that the
engine is so dirty that it locks up and stops
working. Therefore, as a recordatory measure,
one must go to
confession, as minimum, one
time for each oil change. It is useless to drive a
car with a clean oil and engine, if oneself is
dirty for all the accumulated sin carried within.
It is ironic, but humanity worries more for
cleansing its car, than for cleansing its soul:
“Oh unbelieving and perverse generation!
How long shall I stay with you and put up
with you?”
Luke 9:41 (Lee CIC 1422-1498).

-Holy Anointing of the Sick-

With the Holy Anointing of the Sick and the
prayers of the priests, the whole church
commends the sick to the suffering and
glorified Lord to alleviate them and save them
(Read CCC 1499). This sacrament is based on what
initially was part of Jesus Christ’s call to his dis-
ciples: “They drove out many demons and
anointed ​ many sick people with oil and healed
Mark 6:13 (Read Mark 16:17-18; Matthew 10:8; James 5:14-15;
CCC 1506-1507, 1509-1510)
. The Old Testament shows
sickness as a punishment from God, linked to sin
and evil done by that sick person; and a mecha-
nism of conversion for the sick to turn to God
and follow his laws and commandments; and
​ the forgiveness from God will heal him
(Read Exo-
​dus 15:26; CCC 1502)
. For the contrary, in the New Tes-
tament, the same Jesus Christ shows illness or
disability in a person, as something not linked
to the sin of that person, or of his (her) parents:
“…‘Rabbi, who sinned, this man or his parents,
that he was born blind?’ ‘Neither this man nor
his parents sinned,’ said ​ Jesus, ‘but this
happened so that the works of God might be
​displayed in him’.”
John 9: 2-3; rather, sickness is
linked to the original sin, that brought as a result
the suffering, the illnesses, the disabilities from
birth, and death
(Read CCC 1264; 1426; 1500-1501; 1505).
Jesus Christ teaches us in his life, to have compa-
ssion for the sick and for their suffering
Matthew 4:24)
. All the healings performed by Jesus
are a marvelous sing that God has visited his
(Read Luke 7:16). Not only Jesus came to heal
the sick, also to forgive them their sins
​Mark 2:5-12)
. Jesus cures the sick, his soul and body,
he is the doctor that they need
(Read Mark 2:17). The
compassion from Jesus is so great the he identi-
fies himself with the sick: “…I was sick and you
visited me”
(Read Matthew 25:36). “My grace is suffi-
cient for you, for my power is made perfect in
the weakness.”
2 Corinthians 12: 9. And his love for the
sick continues with this sacrament called the
Anointing of the Sick
(Read CCC 1503-1513). The grace
of this sacrament has as a result: (a) The uniting
of the sick to The Passion of the Christ; (b) The
comfort, the peace and the cheering to endure,
in a christian way, the sacrifice; (c) The forgive-
ness of sins if the sick could not get it through
the sacrament of penance and ​reconciliation;
​ (d) The establishment of the corporal health,
if it is convenient to the spiritual health;
and (e) The
preparation for the step to
eternal life
(Read CCC 1532).

-Holy Order-

There are two ways of participating in the priest-
hood of Jesus, that flow from the baptismal grace
of all cristians. The first is the common priest-
hood to which all baptized and confirmed are
consecrated. The second is the ministerial
thood, through the Sacrament of the
Order, which is at the service of the common
priesthood, a means in which Jesus Christ
unceasingly builds his Church. The ecclesial
​service from the order ministry, is Christ
himself who is present in his Church as: Head
of his Body, Pastor of his Flock, High Priest,
Teacher of the Truth. In other words, the priest,
for the Sacrament of the Order, acts in the per-
son of Christ: “in persona Christi Capitis”
(Read CCC
. The sacrament of the Order complies
with the mission from Christ trusted to his
apostles, exercised in the Church until the end
of times. It is the sacrament of the apostolic
ministry that comprehend three degrees:
episcopal, priesthood, and diaconate. It is called
Order because the apostolic body is organized in
an order (the three grades); that goes beyond of
a simple election, as each order gives a special
gift of the Holy Spirit which allows to exercise
a sacred power that can only comes from Jesus
Christ. The ordain is also called “consecration”
because it is a “put aside” and an “invest” (clothe
​ someone with a certain quality) by Christ him-
self for his church
(Read CCC 1536-1538; 1 Timothy 3).
Through the grace of the Holy Spirit the
ordained man is configured to Christ as priest,
teacher, and pastor. Jesus Christ resurrected,
by giving the Holy Spirit to his apostles, trusted
them his sanctifying power
(Read John 20: 21-23),
and they became sacramental signs of Christ.
And through the power of the Holy Spirit, they
trusted this power to their successors. This “apos-
tolic succession” structures the whole liturgy life
of the Church. She himself is sacramental,
transmitted by the sacrament of the Order
(Read CCC 1087). To carry out such a great work,
Jesus Christ is always present in his Church,
in the liturgy, in the person of the ministry
(e.g.: priest), in the eucharist, in the sacra-
ments (e.g.: when the priest baptizes, is Christ
who is baptizing): “For where two or three
gather in my name, there am I with them.”
Matthew 18:20…“Therefore, go and make disciples
of all nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit,
and teaching them to obey everything I have
commanded you. And surely, I am with you
always, to the very end of the world.”
Matthew 28:19-20
(Read CCC 1088)
. A work for which God is perfectly
glorified and men are sanctified. Christ asso-
ciated always the Church, his beloved wife, that
invokes her Lord and by him gives worship to
the Eternal Father
(Read CCC 1089). And finally,
a work that is protected against the powers of
hell: “Jesus replied, ‘Blessed are you, Simon son
of Jonah, for this was not revealed to you by
flesh and blood, but by my Father in heaven.
And I tell you that you are Peter, and on this
​ rock I will build my church, and the gates of
Hades will not overcome it. I will give you the
keys of the kingdom of heaven; whatever you
bind on earth will be bound in heaven, and
whatever you loose on earth will be loosed
​ in heaven’.”
Mathew 16:17-19.

-Holy Matrimony-

The sacrament of Matrimony is the matrimonial
union of one man and one woman, who’s union
has been elevated, by Jesus Christ, to the dignity
of a “sacrament” between the baptized man and
the baptized woman
(Read CCC 1601). The matri-
mony is an integral part of the Plan of Salvation
from God for humanity. As the man unites with
his wife and becomes one
(Read Mark 10:7-9), the
Savior​ unites with the Chruch and becomes
(Read Revelations 19:7-9; CCC 1602). Both unions are
possible by the love of both parts, as God is Love
(Read 1 John 4:8-16), and the man and the woman have
been created in the likeness of God
(Read Genesis 1:26-
,to love (Read John 13:34-35; CCC 1604). The matrimo-
ny between a man and a woman must reflect the
matrimony between the Savior and his Church:
“Husbands, love your women as Christ loved his
church and he gave himself for her to sanctify
Ephesians 5:25-26; and in the same way: “Wives,
submit to your own husbands, as to the Lord.
Because the husband is the head of the wife as
Christ is the head of the church, his body, and
he himself is its​ Savior”
Ephesians 5:22-23 (Read CCC
. Jesus Christ teaches us clearly that the recipe
for a successful matrimony (avoid fights and the
divorce) is to understand matrimony as God
created and defined it: “Have you not read that
from the beginning the Creator made them male
and female and said, ‘For this reason man will
leave his father and mother to unite with his wife
​ and the two will become one flesh.’ So, they are
no longer two, but one flesh. Therefore, what
God has joined together, let no man separate.”
Matthew 19:3-6. The main factor for which fights
(silent or not) start in marriage, to the point that
the divorce is reached, is the original sin. The
original sin threatens the “order” that must exist
in the relation between the man and his wife,
converting it in a “disorder” in the relation. The
man and his wife now must repair that “disorder”
and take it to an “order”, that is ​only achieved
​ with the mercy of God. Therefore, for the
success of the matrimony, the man and his wife
must remain united asking God for help, to
overcome all the obstacles and attempts against
their union: discord, the spirit of the devil,
jealousy and conflicts that can lead to hatred
and rupture, etc.
(Read CCC 1601-1608). “In his mercy,
God did not abandon the sinner man. The pe-
nalties that are a consequence of sin, ‘the pains
​ of childbirth’ 
(Read Genesis 3:16), the labor by ‘the
sweat of your brow’
(Read Genesis 3:19), constitute
remedies that limit the damages from sin. After
the fall, the matrimony helps to overcome the
withdrawal on oneself, selfishness, the pursuit of
one’s own pleasure, and to open oneself to the
other, to the mutual help, to the gift of self.”
CCC 1609. In the Old Testament, Moses allowed
the divorce “for the hardness of the heart” of
(Read Matthew 19:8; Deut. 24:1; CCC 1610). But, con-
templating the Alliance of God with Israel
under a conjugal exclusive and loyal love, the
prophets started to prepare the awareness of the
people to a deeper understanding of indissolu-
ble matrimonial unity under an unconditional
love. The books of Ruth and Tobit give touching
testimonies of a deep feeling of matrimony, of
the fidelity and tenderness of spouses. And the
​ Song of Songs is a unique expression of human
love, pure reflection of the Love of God
(Read CCC
. The bridal alliance between God and his
(Old Testament: Read CCC 1611) is the instructive
​ prefigure for the new and eternal alliance with
the Son of God becoming flesh;  that, by giving
his life, he united with all the humanity saved
by him, preparing thus “… the wedding of the
Lamb …”
Revelations 19:7-9. Jesus Christ made his first
miracle, by petition from his mother, in a wedd
ing banquet, confirming thus the goodness of
the matrimony and announcing thus the effect-
​tive presence of Christ in matrimony
(New Testa-
ment: Read CCC 1613)
. Christ Jesus taught the “origi-
nal” meaning of matrimony given by his Fa-
ther, the Creator, that is “the indissoluble
union” of one man and one woman: “‘For this
reason a man will leave his father and mother
and be united to his wife, and the two will be-
come one flesh.’  This is a profound mystery,
but I am talking about Christ and the church.”
Ephesians 5:31-32 (Read CCC 1614-1616). In this way, the
christian life is marked by the conjugal love
​ of Christ and his Church (his wife). The Baptism
is like the “wedding bath” that precedes the
“wedding banquet”, the Eucharist. The matri-
mony between the baptized is a true sacrament
of the New Alliance
(Lee CIC 1617). Therefore, it is
convenient that the spouses seal their consent
to give oneself to the other through the offering
of their own lives, uniting themselves to the
offering of Christ for his Church, made present
in the eucharistic sacrifice, and receiving the
Eucharist, so that, having the communion in the
same body and in the same blood of Christ,
“form a single body” in Christ
(Read CCC 1617).
Therefore, to be well prepared to receive the Sa-
crament of Marriage, the spouses must receive
first the Sacrament of Penance & Reconciliation
(Read CCC 1622). The matrimonial alliance, commu-
nity of life and love between one man and one
woman, was founded and endowed with its own
laws by the Creator and it is ordered to the good
of the spouses, thus to the generation and educa-
tion of the children; and the matrimony between
baptized has been elevated by Christ Jesus to the
dignity of the ​Sacrament of Matrimony
(Read CCC
​ 1660)
. The Christian home is the first place where
the children receive the first announcement of
faith; for that reason, the familiar house is called
“Domestic Church”, “Community of Grace and
Prayer”, “School of Human Virtues and
​ Christian Charity”.





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