The Sacraments

THE SACRAMENT of BAPTISM
Baptism is the sacrament that frees man from original sin and from personal guilt that makes him a member of Christ and His Church. It is thus the door to a new and supernatural life. It is known as the laver of regeneration. It is the instrumental means of salvation and new life in Christ. We are all baptised into Christ and hence buried with Him and raised to newness of life.

THE SACRAMENT of CONFIRMATION
If baptism is the sacrament of re-birth to a new and supernatural life, confirmation is the sacrament of maturity and coming of age. This confirmation in the power of the Holy Spirit leading to a firm profession of faith has always been the particular effect which Catholic tradition has ascribed to the sacrament. It is effect which complements and completes that of baptism.

THE SACRAMENT of THE HOLY EUCHARIST
The doctrine of the Holy Eucharist consist of that of the Eucharist sacrifice, the sacrificial meal, and the sacrificial food, or to express it otherwise, it consists of the doctrine of the Mass, of Communion, and of the Real Presence. Thus the mystery of the Eucharist summarizes the whole mystery of our redemption.
This sacrificial community is realized only in the sacrifice of the Cross, by his giving his life for his Church which he had to ransom from himself. The Holy Mass is the renewing of the sacrifice which Christ offered for us, of the sacrifice of atonement for our sins; but the sacrifice is also at the same time the preparation of the Eucharistic meal, the sacrament of our union with Christ in grace.
We should not be surprised if the doctrine of the real presence of Christ in the Blessed Sacrament occurs more than most doctrines in the documents of the Church. There are few mysteries of the faith where the mystery is so evident and therefore so exposed to the attacks of heresy and unbelief. Yet Christ condescends to us in love by His presence in the Mass. Though it remains a mystery it is yet real.

Making Your Confession

THE SACRAMENT of PENANCE
If the Church is to fulfil in its entirely her task of saving mankind she needs the power to forgive sins. It is a power essentially different from her mission to preach the Gospel and baptize. In baptism, indeed all sins and the punishment due to them are remitted. Baptism is the first justification.
Penance is something different. A baptized person who sins again, sins against God to whom, since his baptism in the name of the Most Holy Trinity, he belongs. He also betrays the Church of which he is now a member. Thus, the new atonement assumes the character of a legal trial, with accusation, sentence and satisfaction. It is also known as the Sacrament of reconciliation.

THE SACRAMENT of the ANOINTING of the SICK
As to Anointing by conferring the Holy Spirit completes the sacrament of baptism, so extreme unction is the complement and completion of penance. Penance restores the justification lost by sin, extreme unction takes away the infirmity left by sin.
That this sacrament was provided for the sick to strengthen them and prepare them for a happy passage to the hereafter was for centuries an undisputed part of tradition.

THE SACRAMENT of HOLY ORDERS
If Christ wished to live on and continue his work in the Church, the first thing he had to do was to provide for the continuance of his sacerdotal and mediatory function. Above all, if Christ wished to renew the sacrifice of the Cross throughout the ages and all over the world as the sacrifice of the New Law in the Holy Mass, he had to allow other men to share in his priesthood. For if there is to be a true sacrifice, there must be a priesthood ordained and authorized by God from whose hands God will accept the sacrifice.
The priesthood is ordained in the first place for the offering of sacrifice and therefore for the solemnization of the Church's formal worship. The arrangements for these celebrations demand also a corresponding ministry and thus graded ministers to the altar. This grading is Bishop, Priest and Deacon.

THE SACRAMENT of MATRIMONY
Matrimony is the marriage contract between Christians raised by Christ to the dignity of a sacrament. Matrimony is there for the mutual help of the spouses and the increase of the people of God. Devotion to his twofold end is the way of salvation for married couples, a way sanctified by the sacrament.
The mutual sacrifice and devotion of husband and wife is a true picture of Christ's sanctifying sacrifice and devotion to His Church. It is only from this point of view that one can understand the Church's unceasing struggle against any attempt to see marriage as something unholy or something merely profane, of no concern to religion.