Saturday, March 10, 2012

The Sacrament of Baptism - Catechism of the Catholic Church

Catechism of the Catholic Church
Second Edition
Part Two
The Celebration of the Christian Mystery Section Two
The Seven Sacraments of the Church



1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua) , 4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word." 5


1214 This sacrament is called Baptism , after the central rite by which it is carried out: to baptize (Greek baptizein ) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature." 6

1215 This sacrament is also called " the washing of regeneration and renewal by the Holy Spirit ," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God." 7

1216 "This bath is called enlightenment , because those who receive this [catechetical] instruction are enlightened in their understanding . . . ." 8 Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself: 9

Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship. 10


Prefigurations of Baptism in the Old Covenant

1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water , the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.

In Baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament. 11

1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God: 12

At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness. 13

1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water": 14

The waters of the great flood
you made a sign of the waters of Baptism,
that make an end of sin and a new beginning of goodness. 15

1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.

1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:

You freed the children of Abraham from the slavery of Pharaoh,
bringing them dry-shod through the waters of the Red Sea,
to be an image of the people set free in Baptism. 16

1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.

Christ's Baptism

1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan. 17 After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." 18

1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness." 19 Jesus' gesture is a manifestation of his self-emptying. 20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son." 21

1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized. 22 The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life. 23 From then on, it is possible "to be born of water and the Spirit" 24 in order to enter the Kingdom of God.

See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved. 25

Baptism in the Church

1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." 26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans. 27 Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family." 28

1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 29

The baptized have "put on Christ." 30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies. 31

1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect. 32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament." 33


Christian Initiation

1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.

1230 This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.

1231 Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate . Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.

1232 The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps." 34 The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA) . 35 The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual." 36

1233 Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist. 37 In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation. 38

The mystagogy of the celebration

1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.

1235 The sign of the cross , on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.

1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.

1237 Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church , to which he will be "entrusted" by Baptism. 39

1238 The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit." 40

1239 The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.

1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.

1241 The anointing with sacred chrism , perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king. 41

1242 In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.

1243 The white garment symbolizes that the person baptized has "put on Christ," 42 has risen with Christ. The candle , lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world." 43

The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."

1244 First Holy Communion . Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb" 44 and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them." 45 The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.

1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.


1246 "Every person not yet baptized and only such a person is able to be baptized." 46

The Baptism of adults

1247 Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.

1248 The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites." 47

1249 Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity." 48 "With love and solicitude mother Church already embraces them as her own." 49

The Baptism of infants

1250 Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. 50 The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth. 51

1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them. 52

1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized. 53

Faith and Baptism

1253 Baptism is the sacrament of faith. 54 But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!"

1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.

1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother , who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life. 55 Their task is a truly ecclesial function ( officium ). 56 The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism.


1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon. 57 In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize 58 , by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation. 59


1257 The Lord himself affirms that Baptism is necessary for salvation. 60 He also commands his disciples to proclaim the Gospel to all nations and to baptize them. 61 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. 62 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood , like the desire for Baptism , brings about the fruits of Baptism without being a sacrament.

1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.

1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery." 63 Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.

1261 As regards children who have died without Baptism , the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them," 64 allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.


1262 The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit. 65

For the forgiveness of sins . . .

1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. 66 In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.

1264 Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence , or metaphorically, "the tinder for sin" (fomes peccati) ; since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ." 67 Indeed, "an athlete is not crowned unless he competes according to the rules." 68

"A new creature"

1265 Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature," 69 member of Christ and co-heir with him, 70 and a temple of the Holy Spirit. 71

1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification :
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

Incorporated into the Church, the Body of Christ

1267 Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another." 72 Baptism incorporates us into the Church . From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body." 73

1268 The baptized have become "living stones" to be "built into a spiritual house, to be a holy priesthood." 74 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light." 75 Baptism gives a share in the common priesthood of all believers.

1269 Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. 76 From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders, 77 holding them in respect and affection. 78 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church. 79

1270 "Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God. 80

The sacramental bond of the unity of Christians

1271 Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church." 81 "Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn." 82

An indelible spiritual mark . . .

1272 Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark ( character ) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. 83 Given once for all, Baptism cannot be repeated.

1273 Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship. 84 The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity. 85

1274 The Holy Spirit has marked us with the seal of the Lord ("Dominicus character") "for the day of redemption." 86 "Baptism indeed is the seal of eternal life." 87 The faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith," 88 with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.


1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ.

1276 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" ( Mt 28:19-20).

1277 Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.

1278 The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.

1279 The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ.

1280 Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of the character Baptism cannot be repeated (cf. DS 1609 and DS 1624).

1281 Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized (cf. LG 16).

1282 Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.

1283 With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God's mercy and to pray for their salvation.

1284 In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."

4 Cf. Council Of Florence: DS 1314: vitae spiritualis ianua .
5 Roman Catechism II,2,5; Cf. Council Of Florence: DS 1314; CIC, cann. 204 § 1; 849; CCEO, can. 675 § 1.
6 2 Cor 5:17; Gal 6:15; Cf. Rom 6:34; Col 2:12.
7 Titus 3:5; Jn 3:5.
8 St. Justin, Apol . 1,61,12:PG 6,421.
9 Jn 1:9; 1 Thess 5:5; Heb 10:32; Eph 5:8.
10 St. Gregory Of Nazianzus, Oratio 40,3-4:PG 36,361C.
11 Roman Missal , Easter Vigil 42: Blessing of Water.
12 Cf. Gen 1:2.
13 Roman Missal , Easter Vigil 42: Blessing of Water.
14 1 Pet 3:20.
15 Roman Missal , Easter Vigil 42: Blessing of Water.
16 Roman Missal , Easter Vigil 42: Blessing of Water: "Abrahae filios per mare Rubrum sicco vestigio transire fecisti, ut plebs, a Pharaonis servitute liberata, populum baptizatorum præfiguraret."
17 Cf. Mt 3:13.
18 Mt 28:19-20; cf. Mk 16:15-16.
19 Mt 3:15.
20 Cf. Phil 2:7.
21 Mt 3:16-17.
22 Mk 10:38; cf. Lk 12:50.
23 Cf. Jn 19:34; 1 Jn 5:6-8.
24 Cf. Jn 3:5.
25 St. Ambrose, De sacr. 2,2,6:PL 16,444; cf. Jn 3:5.
26 Acts 2:38.
27 Cf. Acts 2:41; 8:12-13; 10:48; 16:15.
28 Acts 16:31-33.
29 Rom 6:3-4; cf. Col 2:12.
30 Gal 3:27.
31 CE 1 Cor 6:11; 12:13.
32 1 Pet 1:23; cf. Eph 5:26.
33 St. Augustine, In Jo. ev. 80,3:PL 35,1840.
34 SC 64.
35 Cf. RCIA (1972).
36 SC 65; cf. SC 37-40.
37 Cf. AG 14; CIC, cann. 851; 865; 866.
38 Cf. CIC, cann. 851, 2 o ; 868.
39 Cf. Rom 6:17.
40 Jn 3:5.
41 Cf. RBC 62.
42 Gal 3:27.
43 Mt 5:14; cf. Phil 2:15.
44 Rev 19:9.
45 Mk 10:14.
46 CIC, can. 864; cf. CCEO, can. 679.
47 AG 14; cf. RCIA 19; 98.
48 AG 14 § 5.
49 LG 14 § 3; cf. CIC, cann. 206; 788 § 3.
50 Cf. Council of Trent (1546): DS 1514; cf. Col 1:12-14.
51 Cf. CIC, can. 867; CCEO, cann. 681; 686,1.
52 Cf. LG 11; 41; GS 48; CIC, can. 868.
53 Cf. Acts 16:15,33; 18:8; 1 Cor 1:16; CDF, instruction, Pastoralis actio : AAS 72 (1980) 1137-1156.
54 Cf. Mk 16:16.
55 Cf. CIC, cann. 872-874.
56 Cf. SC 67.
57 Cf. CIC, can. 861 § 1; CCEO, can. 677 § 1.
58 CIC, can. 861.2.
59 Cf. 1 Tim 2:4.
60 Cf. Jn 3:5.
61 Cf. Mt 28:19-20; cf. Council of Trent (1547) DS 1618; LG 14; AG 5.
62 Cf. Mk 16:16.
63 GS 22 § 5; cf. LG 16; AG 7.
64 Mk 10 14; cf. 1 Tim 2:4.
65 Cf. Acts 2:38; Jn 3:5.
66 Cf. Council of Florence (1439): DS 1316.
67 Council of Trent (1546): DS 1515.
68 2 Tim 2:5.
69 2 Cor 5:17; 2 Pet 1:4; cf. Gal 4:5-7.
70 Cf. 1 Cor 6:15; 12:27; Rom 8:17.
71 Cf. 1 Cor 6:19.
72 Eph 4:25.
73 1 Cor 12:13.
74 1 Pet 2:5.
75 1 Pet 2:9.
76 Cf. 1 Cor 6:19; 2 Cor 5:15.
77 Heb 13:17.
78 Cf. Eph 5:21; 1 Cor 16:15-16; 1 Thess 5:12-13; Jn 13:12-15.
79 Cf. LG 37; CIC, cann. 208-223; CCEO, can. 675:2.
80 LG 11; cf. LG 17; AG 7; 23.
81 UR 3.
82 UR 22 § 2.
83 Cf. Rom 8:29; Council of Trent (1547): DS 1609-1619.
84 Cf. LG 11.
85 Cf. LG 10.
86 St. Augustine, Ep. 98,5:PL 33,362; Eph 4:30; cf. 1:13-14; 2 Cor 1:21-22.
87 St. Irenaeus, Dem ap. 3:SCh 62,32.
88 Roman Missal , EP I (Roman Canon) 97. 

Baptism in Scripture

And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, [even] unto the end of the world. Amen." - Matthew 28:18-20
"And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." - Mark 16:15-16
"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God." - John 3:3-5
"And all the people that heard [him], and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." - Luke 7:29-30
"Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days." - Acts 10:47-48
"And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us." - Acts 16:15

Liturgy, sacraments should permeate whole of Christian life

The whole of Christian life is meant to be permeated and marked by the liturgy and the sacraments. The hallmark of the daily Catholic adult life should be that it is a liturgical life.
The reception of these sacraments commits us to live a liturgical life, and this does not mean just going to Mass on Sunday and going to Confession once a year. Each and every day is meant to be a living out of sacramental grace and actual grace. Each and every day there is a wealth of grace available because of the sacraments, and we must respond to them every moment of each day. The question is how this is to be done.
Living the Life
The first thing to realize is that, “the Eucharist is the source and summit of Christian life.” (CCC 1324) It is the source from which we get the power to live a daily sacramental life, and it is the summit toward which we move as Christians, namely to a more intimate union with Christ. The graces of the sacraments are always available and can be called upon constantly. We are all called to be saints, to be holy men and women. Who are the saints? They are those who responded daily to the graces they received, to God’s life in them.
To live a sacramental life also means to be immersed in the life and prayer of the church. The church’s liturgy is where this is most profoundly done. Full and active participation in the Mass is key. This means being there both in body and in spirit. We must understand where we are, what we are doing and what is really going on in the Mass.
The graces of the Mass are then supposed to be lived out throughout one’s life, as are the graces of all the other sacraments. We should even consider participating in daily Mass.
Liturgy of the Hours
Another way to continually live a sacramental life is to pray the Liturgy of the Hours. This prayer is no longer for priests and religious alone. The Second Vatican Council urged us all to pray this prayer of the church. These prayers connect us to the Mass and can help us to extend and respond to the graces received there.
Then there is an entering into liturgical year, which is meant to permeate every day of our lives. The Liturgy of the Hours, which follows the liturgical year, can help us to this.
Our prayer life should reflect our knowledge and participation in the liturgical year. On saints’ memorials, feast days and solemnities, we should ask these saints to intercede for us to help us to respond more fully to the gift of God’s life, which we possess through the sacraments. We need to reflect on the example they give us of responding to grace.
A further way of living this daily sacramental life is using sacramentals.
The church gives us holy water to remind of our baptism, holy candles to remind us that Christ is the light of the world, and the list could go on.
The devout use of sacramentals is meant to be signs of our worship, and they are meant to be indicative of our intention to receive actual graces and respond to sanctifying grace. So they must not be looked at as something magical, and we should not fall into superstitions with regard to them. For example, if you forget to bless yourself with holy water when you walk into church, it does not mean you are going to go to hell.
All of this means that there must be an intimate connection between our faith, our worship and our daily life. Our faith, worship and daily life must be both public and private, and all of it is meant to be a sacramental living out of our faith. We cannot allow a disconnect between these things. We need to live everyday like we are living in God’s life and responding to God’s life. To live any other way is to live a lie because once we have been baptized we have God’s life in us. To live as if we do not is a lie and a sacrilege.
God’s life in us
Once we have God’s life, it cannot even be taken back, even by God himself. He would not want to take it away; his plan all along was for us to have his life, and to respond to this life on a daily basis, on a moment by moment basis.
The hell of being in mortal sin is that we choose to reject God, yet God does not go anywhere. We decide we do not want God’s life, yet it cannot be erased.
“Where sin abounds grace abounds all the more.” (Romans 5:20)
When we are sinning, God is continually calling us back to himself and giving us the grace we need to do so. Then when we receive the sacrament of reconciliation, our relationship with God is restored, and he increases the grace in us to not commit those very sins that were confessed.
Those who have received the sacrament of matrimony also need to daily ask God to help them respond to the grace of this sacrament. Things might not be made any easier, but there is the grace to persevere in times of difficulty. God has not left us orphans.
We need to learn to see life through the eyes of the church. This will occur as we devote time to personal prayer and as we form our minds and hearts with the Scriptures, Catholic teaching and the liturgical life of the Church.
Central to Christian maturity and this “sacramental outlook” is the renewal of our thinking and attitudes (cf. Romans 12:2). The more we see things as God sees them, the easier it is to recognize his will and follow it. As we pray, read the Sacred Scriptures and seek to live a sacramental life, the Holy Spirit will renew our minds and help us to see everything through the eyes of Christ and his church.

Understanding the sacraments as signs. By Brian Pizzalato

What is a sacrament? A sacrament is an outward sign instituted by Christ to give grace.”
Does this question and answer sound familiar? It should ring a bell for at least some. It is a question and answer from the Baltimore Catechism.
In this article, I would like to dwell a bit more deeply on the fact that each of the sacraments is a sign. To aid in this, I would like to bring to your attention the thought of Dom Cyprian Vagaggini, OSB, as reflected in his nearly 1,000-page book “Theological Dimensions of the Liturgy” (The Liturgical Press, 1976).
Vagaggini helps us to understand that each of the liturgical signs of the sacraments has four dimensions, which bring together the past, present and future.
The four dimensions of the sacraments as signs are: a sign demonstrative, a moral sign obligating, a sign commemorative and a sign prophetic.
First, each sacrament “is a sign demonstrative of the present invisible sacred realities . . .” (p. 74). Another way of saying this is that each sacrament is an efficacious sign; the visible sign actually effects in us the invisible reality that it signifies.
For example, the visible sign of water in baptism indicates cleansing. When someone is baptized, there is a cleansing of the flesh when the water is poured. But that indicates the cleansing of the person of sin by the invisible reality of Christ’s sanctifying grace being poured into our very being.
We also know that water is necessary for life, but can also bring about death. This natural sign signifies the fact that “we were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life” (Romans 6:4).
Second, each sacrament “is a moral sign obligating even now in the present to the future actions in the life of him who receives the sanctification and renders worship” (p. 74). When we receive the sacraments, we swear to God to a life in imitation of Christ.
St. Paul urges us “to live in a manner worthy of the call you have received” (Ephesians 4:1).
Speaking to the Christians in Rome, those who have been baptized, St. Paul also says, “By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God, who will repay everyone according to his works: eternal life to those who seek glory, honor, and immortality through perseverance in good works, but wrath and fury to those who selfishly disobey the truth and obey wickedness” (Romans 2:5-8).
In relation to the Eucharist, St. Paul says: “You cannot drink the cup of the Lord and also of the cup of demons. You cannot partake of the table of the Lord and of the table of demons” (1 Corinthians 10:21).
In the sacrament of reconciliation, we swear to God to sin no more and to avoid the near occasion of sin. In matrimony, we swear to God to a lifelong fidelity to our spouse and to openness to children. In confirmation, we swear to God to spread and defend the fullness of the Catholic faith in word and deed.
Third, each sacrament “is a sign commemorative of Christ’s saving action, especially of his Passion and death . . .” (p. 74). When we speak of a sign commemorative, this should bring to mind the institution of the Eucharist when Jesus says, “Do this in memory [or remembrance] of me” (Luke 22:19). We must also recall that this was said during the Passover liturgy, and the Passover was said by God to be “. . . a memorial feast for you . . .” (Exodus 12:14).
Scripturally speaking, remembrance is the celebrating of a past event, but not merely as past. When the Passover was celebrated, the past event of the first Passover and exodus from Egypt was celebrated as actually occurring in the present, as a sign of what is to come in the future. So remembrance is a past event, made truly, really and actually present, as a pledge of future glory.
The Passover of the old covenant is brought to fulfillment in the Last Supper and Jesus’ Passion, death, resurrection and ascension. We know that “. . . our paschal lamb, Christ, has been sacrificed” (1 Corinthians 5:7). St. Paul goes on to say, “Therefore let us celebrate the feast . . .” (1 Corinthians 5:8). We too are supposed to “do this in memory of me.”
Therefore, in the Mass the past event of the Last Supper and Christ’s death on the cross is made actually present. We are at the cross of Calvary as much as those in the early first century. This is possible because he who died is now risen and sits on the throne of glory at the right hand of the Father, where time and space no longer have significance.
This also goes for the other sacraments as well. They are all an actual, real participation in the saving action of Christ.
Fourth, each sacrament “is a sign . . . prophetic of the heavenly glory and of the worship in the future Jerusalem” (p. 74). In the New Covenant, each of the sacraments is also a pledge of future glory, not merely a pledge that we sit and await, but a participation in future glory. Christ gives us more than just words about what is to come, he gives us here and now a share in what is to come. Analogously, someone can give you their pledge by saying that they will give you a million dollars in the future, but they can also give you a pledge by giving you a share of what is to come now.
Speaking of baptism, St. Paul says: “We know that Christ, raised from the dead, dies no more; death no longer has power over him. As to his death, he died to sin once for all; as to his life, he lives for God. Consequently, you too must think of yourselves as being dead to sin and living for God in Christ Jesus” (Romans 6:9-11).
In conclusion, as Vagaggini says, “The liturgical signs . . . gather into one place the whole reality of sacred history, present, past and future” (p. 75). Let us praise God for the glorious gifts of the liturgy and the sacraments.

Covenant, sacraments divinely linked. By Brian Pizzalato

At the Last Supper, Jesus “…took the bread, said the blessing, broke it, and gave it to them, saying, ‘This is my body, which will be given for you; do this in memory of me.’ And likewise the cup after they had eaten, saying, ‘This cup is the new covenant in my blood, which will be shed for you’” (Luke 22:19-20).
Here we have Jesus instituting the Eucharist and the sacrament of holy orders, and in this context he definitively links the sacraments to the new covenant.
We must ask what the relationship is between these two seemingly odd words: sacrament and covenant.
In understanding the covenant we discover the deeper meaning of all of the sacraments.
Covenants are how God the Father fathers his family throughout salvation history, beginning with Adam and Eve.
On the seventh day, God covenants himself to Adam and Eve. We are told in the Gospel of Luke that Adam is “the son of God” (3:38). There is an intimate familial relationship established by the covenant.
God the Father continues to father his family by means of the covenant, even after its having been broken by Adam and Eve in the Garden of Eden. God establishes a covenant with Noah, Abraham, Moses, David and finally Jesus. In these succeeding covenants we see God expanding his covenant family until there is a one, holy, catholic (universal) and apostolic Church.
However, one crucial element of covenant-making is oath-swearing. In the Canticle of Zechariah, this is made clear. God has promised to be “mindful of his holy covenant and of the oath he swore to Abraham our father …” (Luke 2:72-73). The amazing thing is that God himself swears oaths, thus binding himself to his children forever.
When one swears an oath there are a few things involved. First, there is the invoking of God’s name, e.g. “I swear to God.” Second, there is an exchange, not of goods and services as in a contract, but an exchange of persons: “I am yours, and you are mine,” or “I will be your God and you will be my people.” Third, unlike a contract, covenants are permanent. Finally, covenants invoke blessings and curses. We see this, for example, when someone says, “so help me God” (blessing), or “I’ll be damned” (curse).
It is interesting that the Hebrew word for swearing an oath is, “sheba.” Sheba literally means “to seven oneself.”
On the seventh day, God covenants himself to humanity when he rests, blesses and makes holy the seventh day, and by that act enters into a covenant with Adam and Eve (cf. Genesis 2:1-3). (Interesting, as well, is the fact that in Hebrew the three sentences that make up Genesis 2:1-3 are each made up of seven Hebrew words).
What connection might this have with the sacraments? The answer lies in realizing that the Latin word for oath is “sacramentum,” from which we get the word sacrament. It also just happens to be the case that Christ instituted seven of these “sacramentum.” So, Christ instituted seven covenant-making, and covenant-renewing, oaths.
Even the Romans could see this connection back in 112 AD when Pliny the Younger, while filing a report to the emperor says, “They were in the habit of meeting on a certain fixed day before it was light, and they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath (sacramentum), not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up. Afterward, it was their custom to…partake of food, but food of an ordinary and innocent kind.”
Of course, he is here describing the Mass. However, the food, though seemingly ordinary to five senses, is none other than the Bread of Life, the flesh and blood of Christ.
Like other oaths, the sacraments involve the invoking of God’s name, an exchange of persons, permanency and blessings and curses.
Let’s take the Eucharist as an example. At the beginning of Mass, we invoke God’s name: “In the name of the Father, Son and Holy Spirit.” We have thus put ourselves under oath to fulfill the terms of the covenant.
There is an exchange of persons when the priest says, “The body of Christ” and “the blood of Christ,” and we respond, “Amen” and receive the Lord into our very bodies.
He obviously gives himself to us, and through our “amen” and reception of the Lord we are called to do exactly the same thing. We are to give ourselves as completely to the Lord as he gives himself to us. He gave himself up unto death for us so that we might receive him; so, too, we are called to give ourselves up unto death so that he might receive us. This exchange of the totality of the divine person of Christ and the totality of ourselves is to be permanent.
We know that God cannot break the covenant, but we can. This is where the blessing and curse come to the fore.
Throughout our lives, we are to call upon the blessings of the Lord to aid us in fulfilling the covenant. But when we do not keep the covenant, when we do not live a life worthy of the calling to which we have been called in Christ, the covenant curses come to bear upon us.
St. Paul makes this clear when he says: “Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. A person should examine himself, and so eat the bread and drink the cup. For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself” (1 Corinthians 11:27-29).
In the sacraments we swear to God that we believe, and that we will live a faithful life to the Lord, giving ourselves completely to him. This means every aspect of our life: Sunday’s and Monday through Saturday, the boardroom, the family room and the bedroom. There is to be no picking and choosing which part of our lives we give to Christ.
He did not pick and choose which part of his life to give to us; he gave it all on Calvary, and continues to give it all in the sacraments.