What is a Sacrament?

“The Sacraments are where you encounter Jesus Christ, face to face. You don’t just experience a ‘symbol’ of Him. You don’t just encounter Him in a ‘figurative’ or ‘philosophical’ way. No, you encounter Jesus Christ, literally. That’s deep and it requires a little more information, so stick with us.

“A Sacrament has long been defined as “an outward sign, instituted by Christ, to bring grace.” That is a concise and profound definition. Note the tree components of it:

• Sacraments involve an outward sign
• Sacraments were instituted by Jesus Christ Himself
• Sacraments bring grace

“The Sacraments were initiated and instituted by Christ. His apostles and their successors (our bishops) formally carried them out. All of the Sacraments have a Biblical basis, intrinsically and implicitly.

“The sacraments are intimate experiences of God’s grace, designed to breakdown all that is selfish about you, and build up Christ in you (Galatians 2:20).

“One of the greatest myths and misconceptions about our Catholic faith is that the seven Sacraments are not found anywhere in Scripture. Let’s get right to the point: That assertion is absolutely false.

“The Catholic Church is founded on Sacred Scripture and Sacred Tradition. The two work hand-in-hand. In fact, the need to adhere to both Scripture and Tradition is itself, a biblical truth and scriptural command, ‘Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours’ (2 Thessalonians 2:15).

“Tradition gives us three types of sacraments (in no particular order)

• Sacraments of Initiation (Baptism, Eucharist, Confirmation)
• Sacraments of Vocation (Holy Matrimony, Holy Orders)
• Sacraments of Healing (Reconciliation, Anointing)”

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
© 2007 LIFE TEEN, Inc. (used with permission)
Lk. 5:17, 6:19, 8:46; Jn. 16:13; Mt. 16:18-19; Jn. 20:21-23
CCC# 1113-1117, 1127, 1211, 1324, 1088, 774-780

Baptism

The earth is comprised of mainly water. Your body is comprised of mainly water. You can live longer without food than you can without water. Get the idea? We need water to live. Baptism is about a lot more than water.

Some people have the mistaken idea that the waters of Baptism are just about “washing away” the stain of original sin. Yes, they do that, but it’s about so much more than that. Water is a key element in Baptism, but there are several other symbols, like the candle (light), the oil, the white garment, etc.

Baptism doesn’t just erase sin; it welcomes you into the family. Through Baptism, you are “cleaned off,” you are re-created. In the Sacrament of Baptism we are made new; God doesn’t just forgive you, God the Father adopts you.

Water symbolizes the death of old life and the rising of new life. Every time we bless ourselves with water when we enter the Church we renew our baptismal vows, dying to the world and living for God.

The oil signifies our anointing and our reception of the Holy Spirit. The candle reminds us to be a light to others (John 8:12) and to let Christ’s light shine through us (Matthew 5:14-16). The white garment signifies our purity and spinelessness as we “put on Christ” (Galatians 3:27).

Baptism is one of the Sacraments of initiation. We baptize babies to offer them the free gift of God’s grace as early as possible. If you were baptized as a child, thank your parents for ensuring you received that gift. If you’d like to learn more about Baptism in the faith, go to www.sprcc.org if you are a parishioner or check with your own parish and look into R. C. I. A.

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
© 2007 LIFE TEEN, Inc. (used with permission)
Gn. 1:1-2, 7:6-24, Ps. 51, Ez. 36:25-30, Zec. 13, Mt. 3:11, 13-17; 28:18-19, Mk. 1:9-11, Lk. 3:16, 21-22, Heb. 10:19-25
CCC# 1213-1284

Eucharist

Why would Jesus give us his flesh to eat? It’s a good question with an even better answer.

Jesus desires to be with us in intimate, personal, simple and humble ways (any Christian who reads the Bible, regardless of their denomination would have to agree with that). What could possibly be simpler than bread and wine? What could possibly be a greater example of God’s humility than to make Himself present, known and available through such means? What could ever be more personal exchange between God and man? What could be more intimate than to consume Christ; to have Him actually inside of you, within you? Not even sexual intercourse is as intimate as total consumption.

Now, bearing all of these questions in mind, re-read these verses from St. John’s Gospel: John 6:51-57.

The Catholic Church teaches (and always taught) that Christ did die once and for all for the atonement of sins (Hebrews 10:11-12). Catholics are not re-sacrificing Jesus Christ. When we say the Eucharist sacrifice, what we are doing is a re-presentation.

In the mind and heart of God, who is beyond space and without time (because He is just that big), each and every time we come around the altar table in our local parishes, we are, in a mystical sense, at the actual Last Supper. Re-presenting the original sacrifice in no way neccesistates a re-crucifixion.

The Mass is not just some ritual that popes and bishops made up thousands of years ago. It is the obedient response to Christ’s command (luke 22:19). In fact, from the very beginning after the Resurrection, scripture affirms that the early Christians gathered for the Eucharist when they gathered to worship (Acts 2:42).

In addition, the Catechism of the Catholic Church sums up what Catholics believe quite nicely (as it always does) in sections 1366-67. Also, pray through these Scriptures: John 6:22-69, Matthew 26:1-2, 26-28, Mark 14:22-25, Luke 33:14-20, and 1 Corinthians 5:7; 10:16; 11:23-29.

For more on the Scriptural roots of the Eucharist, check out the Bible Study available in the Bible Geek section of www.lifeteen.com.

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
© 2007 LIFE TEEN, Inc. (used with permission)
Gn. 14:18-20, Ex 12:1-28, Lv. 23:4-14, Nm. 9:1-14, Dt. 16:1-8, Ps. 110, Mt. 26:26-29, Mk. 14:22-25, Lk. 22:14-20; 24:13-43, Jn. 6:1-15, 23-59, Acts 2:42-43, 1Cor. 11:17-34
CCC# 1322-1419

Confirmation

Confirmation is probably the most misunderstood Sacrament of the seven. Let’s take a quick look at the misconceptions, shall we?

Misconception #1

Many Catholics view the Sacrament of Confirmation as a type of “graduation”.

The Sacrament of Confirmation does not signify the end of your religious education or formation. Likewise, it is not the end of the parents’ responsibility either. The idea that “I just have to get my kid their Sacraments” is not an end; it’s a new beginning.

Misconception #2

Some Catholics think that Confirmation is a time for the child/teen to “confirm” or “accept for themselves” what was begun at their Baptism.

Again, this is incorrect. Confirmation completes the reception of grace that was begun with the grace of Baptism. It’s not about what you have to proclaim. It is about the Church confirming what happened to you at Baptism and saying that you are ready to receive the Holy Spirit in this manner.

Misconception #3

Some think that a sponsor has to be relative or a godparent.

Sometimes, well-intentioned parents insist on who your sponsor “should be.” Their input is great and should always be respected, but the decision is yours. Just because you were named for “Great Aunt Agatha,” or because “cousin Hector” hasn’t gotten to be a sponsor yet doesn’t mean that they are spiritually prepared for the duty. The sponsor should not only be a confirmed Catholic who goes to mass every week, but an example of what it means to live the faith. It doesn’t have to be your godparents or even a family member. The choice is yours. Find someone you look up to and respect in the faith, in or out of your family tree, and prayerfully consider them.

As for Great Aunt Agatha, you can always invite her to the Rite of Confirmation to see you receive the Sacrament. Oh, and tell her to get there early, it’ll probably be crowded.

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
© 2007 LIFE TEEN, Inc. (used with permission)
Ex 19:16-19, LV. 23:15-12, Nm. 28:26-31, Jl. 3:1-5, Lk. 3:16, Acts 2:1-12; 8:1-17; 9:17; 19:6, 1Cor. 12-14, Rm. 8:1-13, Heb. 6:1-2
CCC# 1285-1321

Reconciliation

Sin has a way of binding and deafening us to the face and voice of God. Sin becomes suffocating and, in time, addicting. Sin works in a cycle; It starts with something small and continues to build off of itself into something large. Eventually it grows so large it seems there is no use fighting it and no turning back. Here’s one analogy of how it works:

“I went to get my car washed a few weeks back. Every time I go, it’s the same old story: My car stays clean for a few days, then it’s dirty again. You know the drill. When your car is clean, you’re much more careful where and how you drive. Speaking personally, after a carwash I pay much closer attention to on the road. I go out of my way to avoid puddles, dirt or anything else that could potentially splash up and destroy my recently washed vehicle. However, the minute I get dirt on my car, all bets are off. I’m driving through construction zones, purposefully hitting puddles and “off-roading.” I think to myself, “Well, self, it’s already dirty, so what’s the matter?”

I am the same way when it comes to Reconciliation.

When I leave the Church after Confession, I am so much more conscious about everything. I become more conscious about my language, my thoughts, the way I act, etc. After a good Confession, sin is like a mud puddle…I try to avoid it, to keep my car (soul) pristine. Once I sin, though, I keep on sinning…even looking for opportunities to sin (you know, since I’m already “dirty”).

The problem is that is the wrong way of thinking on my part. God would rather have me at the “car wash of the soul” (Reconciliation) every day, than to be out there on the streets in a “dirty car” – not in the state of grace.

When it comes to addictive sinful behavior, especially like pornography or masturbation, those puddles get even more difficult to avoid. When we surround ourselves with porn (or the temptation of porn), it’s like putting puddles on every street we drive down…sinning becomes almost impossible to avoid.” (Mark Hart Ask the Bible Geek)

As we’ve already discussed…sin destroys your capacity to love and receive love.  In addition, no sin is private. Every sin, no matter how public or how private it may seem, affects other people, the whole Body of Christ.

If you car is maybe a little dirties and muddier right now than maybe it should be, (and we’ve all been there from time to time) get to the car wash! Start fresh. Start clean.

The grace that comes from Reconciliation helps to make us more aware of the mud puddles in our lives, strengthens us to avoid them and convicts us to take another route where the streets are cleaner.

For more Reconciliation and its Scriptural roots check out www.lifeteen.com or pick up a copy of Ask the Bible Geek).

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
©2007 LIFE TEEN, Inc. (used with permission)
Mt. 9:2-8; 16:19; 18:15-18, Jn. 20:21-23, 2 Cor. 5:17-20, Jas. 5:16-19, 1 jn. 1:8-2:2, 2 Sam. 12:1-13, Ps. 31 & 51, Is. 22:21-22.CCC# 1420-1498

Anointing

If Confirmation is the most misunderstood Sacrament, than Anointing of the Sick might be the most under used. It’s a popular misconception that you call for anointing when all hope is gone. It’s the idea that when the doctors can’t do anything else, it’s time to let the priest say a “goodbye” prayer.

Many Catholics live their lives praying that they’d be given “just enough warning” to receive Anointing of the Sick on their deathbed, like some kind of Willy Wonka-esque golden ticket to heaven.

While the Sacrament absolutely omits all sin in such a situation, it is far more than that.

The Anointing of the Sick is not reserved for the deathbed. It is a gift for your life. It offers hope and healing. It offers comfort to those who are worn down or fatigued by illness. To be clear, you don’t go running up to the Church asking for the Sacrament when you have a cold or the flu. It is for more serious times, like prior to an operation or procedure, after enduring a long bout of illness, or when the situation is particularly painful or grave. The Anointing of the Sick is yet another opportunity to encounter Christ and His healing touch.

The grace of the Sacrament is not a miracle pill. It does not necessarily heal all physical or terminal afflictions. That’s not why the Sacrament exists. It’s not a lucky rabbit’s foot of healing. That being said, it has been known to work miraculously in some cases. As with anything else in life, it’s about God’s will.

The Scripture show us that Jesus has a heart for the sick and the infirmed (Mark6:2, Matthew 10:8). They also tell us that we ought to anoint one another, lay hands on one another and pray for healing (James 5:14-15).

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
©2007 LIFE TEEN, Inc. (used with permission)
Is. 1:6, Mk. 6:12-13; 2+:17-18, Lk. 10:29-37, Jas. 5:13-15
CCC# 1499-1532

Holy Matrimony

Marriage was instituted by God at Creation and blessed by Jesus Christ at the Wedding at Cana. In all things there is the “form,” how something appears and the “substance,” what that thing really is.

Marriage is the same way. Since all Sacraments are an earthly sign of grace that God gives us to live with Him in Heaven, we know that there is something more than what we see when a couple recites their wedding vows.

In their wedding vows, a couple freely promises to give themselves to each other totally and faithfully for the rest of their lives, and be open to the life that may come from the relationship.

A marriage in the Church is not complete until the couple has consummated it in sexual intercourse. Intercourse is the physical re-presentation of their vows; freely choosing to love each other in a way that is completely total, faithful and will bear new life. These are the earthly signs of what is happening on the spiritual level.

Two souls become one. There is a possibility that their love is so deep that another soul will be born. The two souls are two “but one” and they will be bound together for all eternity. That is why the Catholic Church cannot grant divorces. It is not within the power of the Church to separate what has been bound by God.

An annulment is a different matter. In annulment that Church declares that there was a barrier that kept the couple from entering into a true marriage at the beginning and so the marriage was not truly binding.

The Church needs good marriages in the same way that she needs good priests, brothers and sisters. This should constantly be in our prayers.

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
©2007 LIFE TEEN, Inc. (used with permission)
Gn. 2:21-24, Dt. 24:1-5, Mk. 10:1-12, Mt. 19:1-12, 1Thes. 4:3-8, Col. 3:18-19, 1 Cor. 7:1-16, 1 Pt. 3:1-7
CCC# 1601-1666

Holy Orders

Since there are two vocations, (marriage and celibacy) the celibate vocation has its own Sacrament. The Sacrament of Holy Orders gives a man the ability to participate in the Church in the person of Christ, becoming Christ for the Church so that He may remain with us forever.

The first level of Holy Orders is the Deaconate. There are two types of Deacons, the Transitional and the Permanent. The Transitional Deaconate is the temporary state where a man takes the vows of obedience and celibacy and serves the Church in the liturgy of the Word and assisting in the charitable work of the body of Christ. The permanent Deacon also may assist in this area, but may be married while the Transitional Deacon will move to the next part, which is priesthood.

Priests are extensions of the bishop who is responsible for the diocese.  The bishop is a direct descendent of the Apostles, serving the Church by passing on the teachings of Jesus to the people. Archbishops are also bishops. They all have the same responsibility but serve a different region/jurisdiction. A cardinal is a bishop or archbishop with a higher rank with special responsibilities and jurisdictions.

It is through the bishop that we realize our contact directly to Jesus and what He taught to the Apostles. If we go back through the generations, we eventually find a bishop who blessed and anointed for his mission by Christ Himself.

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
©2007 LIFE TEEN, Inc. (used with permission)
Gn. 15:18-20, Lv. 8:1-13, Dt. 18:1-8, Acts 6:1-6, Heb. 9:6-7, 10:12-14, 1 Tim. 3:1-13; 5:17-23; 2 Tim. 4:5. 2 Cor. 3:6; 11:23, Eph. 3:7, Ti. 1:5-9, 1 Pt. 2:9-10, Jas. 5:14-15
CCC# 1533-1600

Communion

When you hear the word “communion” you probably think of rising from your pew during Mass and walking forward to receive the Eucharist. Certainly that is communion. In truth, communion is that and a whole lot more. It is not just the “action” of going forward to receive Jesus in His precious Body and Blood, but truly becoming one with God.

The dictionary defines communion as “ an exchange of intimate thoughts and feelings.” And while the good folks at Webster do a nice job, that isn’t nearly deep enough. Communion in Christ is more than “sharing common feelings” and more than expressing “intimate feelings.” True communion in Christ is an exchange of self.

It is the Holy Spirit that brings us into communion with Christ, since it is only by the Holy Spirit that we can even proclaim that Christ is Lord (1 Corinthians 12:3)! The same that Christ leads us into a more intimate relationship (an exchange of self) with God the Father, the Holy Spirit leads us into a more intimate relationship with Christ.

In addition, we are called to be in communion not only with Christ, but with His greater body, the Church. The Latin root word for communion, communion, means “common”; we are bound together with the greater Body of Christ, a body of believers with whom we have common beliefs and share common realities. One of the “realities” that we share is that God is God and we are not; God is Creator and we are his creation.

At Holy Mass we come together, in community (same root word), and enter into physical and spiritual “communion” with one another and with God. At the same time, we are surrounded by all of the saints and angels (Hebrews 12:1), in communion with the mystical body of Christ who have gone before us. In God’s timelessness, we are worshipping alongside the heavenly host, during the re-presentation of Christ’s once-and-for-all perfect sacrifice, in perfect communion. Then, during Mass, we receive communion (Christ’s tru presence) in order that we might become saints, ourselves!

Take a minute to ponder that. In fact, go before the Blessed Sacrament and ask the Lord to reveal to you the beautiful simplicity yet complexity of communion.

References:
“100 Things Every Catholic Teen Should Know” by Mark Hart & Todd Lemieux
©2007 LIFE TEEN, Inc. (used with permission)
1 Cor. 10:6, Eph. 4:12, Ps. 104:13-15, Gn. 14:18, Dt. 8:3, Acts 2:42, Lk. 4:4, Jn. 6:22-59, Rm. 7:4
CCC# 1650, 1244, 1384-1387, 1333-1335, 790, 1126, 1533-1536, 2565