Used to have 3 parts of sacrament

A sacrament is:
1. An outward Sign - external sign “signs and symbols” visible sign to represent
something, it is a visible reality with an invisible grace
2. Instituted by Christ
3. To give grace
why?
difficulties in terms of inadequate understanding and consequent inaccurate ideas

now, the Vatican II sacramental renewal sought to offer a clearer articulation of the
theological description of a sacrament

CATECHISM OF THE CATHOLIC CHURCH

The sacraments are efficacious (effective) signs of grace, instituted by Christ and
entrusted to the Church, by which divine life is dispensed to us. The visible rites
by which the sacraments are celebrated signify and make present the graces
proper to each sacrament. They bear fruit in those who receive them with the
required dispositions.

CATECHISM FOR FILIPINO CATHOLICS

A descriptive definition of sacrament according to the liturgical renewal would be a

saving symbolic act, arising from the ministry of Christ and continued in, by
and for the Church, which, when received in faith, fashions us into likeness to
Christ in his Paschal Mystery, through the power of the Holy Spirit.

Regarding the sacrament’s being an outward sign:

CCC says:
 “efficacious signs of grace”
 “The visible rites by which the sacraments are celebrated signify and make present
the graces
proper to each sacrament.”
 “They bear fruit in those who receive them…”

CFC says:
 “a saving symbolic act”
CCC further explains why the sacraments are “efficacious,” why they “signify and
also make present,”
why they “bear fruit”…

Celebrated worthily in faith, the sacraments confer the grace that they signify.
They are efficacious because in them Christ himself is at work: it is he who
baptizes, he who acts in his sacraments in order to communicate the grace that
each sacrament signifies. The Father always hears the prayer of his Son’s
Church which, in the epiclesis of each sxacrament, expresses her faith in the power
of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit
transforms into the divine life whatever is subjected to his power.

This is the meaning of the Church’s affirmation that the sacraments act ex opere
operato (literally: “by the very fact of the action’s being performed”), i.e., by virtue of
the saving work of Christ, accomplished once for all. It follows that “the
sacrament is not wrought by the righteousness of either the celebrant or the
recipient, but by the power of God”; From the moment that a sacrament is
celebrated in accordance with the intention of the Church, the power of Christ and
his Spirit acts in and through it, independently of the personal holiness of the
minister. Nevertheless, the fruits of the sacraments also depend on the
disposition of the one who receives them.

Regarding the Sacraments’ origin and relation to Christ (“instituted by Christ”):

CCC says:
“Adhering to the teaching of the Holy Scriptures, to the apostolic traditions, and to
the consensus . . . of the Fathers”; we profess that “the sacraments of the new law
were . . . all instituted by Jesus Christ our Lord.”

Jesus’ words and actions during his hidden life and public ministry were already
salvific, for they anticipated the power of his Paschal mystery. They announced
and prepared what he was going to give the Church when all was
accomplished. The mysteries of Christ’s life are the foundations of what he would
henceforth dispense in the sacraments, through the ministers of his Church, for
“what was visible in our Savior has passed over into his mysteries.”

Sacraments are “powers that comes forth”; from the Body of Christ, which is
ever-living and life-giving. They are actions of the Holy Spirit at work in his
Body, the Church. They are “the masterworks of God” in the new and everlasting
covenant.

CFC says:
This expresses the essential link between the sacraments and Christ. But
unfortunately through the centuries this link became reduced to “Jesus started them
all.” How precisely, or why Christ did so, and how the sacraments were
continued in the Church up to the present, were lost sight of. The liturgical
renewal has vigorously made up for these deficiencies by the key insights of
Jesus as
“Primordial Sacrament,”(His very humanity is an outward sign/ instrument of his
divinity) and the Church as the “Foundational/basic Sacrament.” Briefly, Jesus in
his humanity is the sacrament of God’s saving love for all; the Church is the
sacrament of Jesus, and the seven ritual sacraments are sacraments of the
Church (baptism, confirmation, Eucharistic, reconciliation, matrimony, holy
order, and anointing of the sick) , that is, they visibly manifest and effectively
enact the Church’s mystery and mission of making Christ present.

“Instituted by Christ” does not mean that Jesus taught his apostles in detail that there
were to be seven sacraments, and how to administer them. Rather Jesus
“instituted” the sacraments by first being the sacrament of his Father through
his whole life of word and action, and then by establishing the Church to be his
basic sacrament. The Church makes Christ present to all persons in every age
first, by being his Body, and second, by celebrating those actions that continue
Christ’s own ministry. The Church has had a definite role to play in the gradual
development of our present seven ritual sacraments. Yet, each of the sacraments
celebrated by the Church re-enacts certain acts of Jesus’ own public ministry.

“Actions of Christ” Leading to His Fullness. By being the ‘Primordial Sacrament,’

Jesus Christ is much more than simply the originator of the Sacraments. He is at
once the SOURCE, the PRIMARY AGENT and the GOAL of all sacramental
activity.
 As “SOURCE”, Christ is the one in whom all the sacraments are rooted and
from whom they derive their efficacy. As “PRIMARY AGENT”, he is the one who,
through the actions and words of the minister celebrating the various sacraments,
baptizes, confirms, forgives, and reconciles, heals, offers himself in sacrifice,
binds in faithful love and consecrates for service. As “GOAL” of all sacraments,
Christ is the perfection toward which our life on earth tends. Not only does he
challenge us to a response of love, but effectively empowers us, through the Holy
Spirit, to grow into his fullness, i.e., to attain the perfection of holiness that he is.
When properly received, then, the sacraments gradually fashion us ever more “to
the image and likeness of Christ.”
Thus, briefly expressed, when we say that Christ is the “Primordial Sacrament” in
reference to the seven ritual sacraments, we mean that they:
a) arise from the saving ministry of Christ,
b) are continued in, by and for the Church, and
c) form us in likeness to Christ in his Paschal Mystery (cf. CCC 1114-18).

Regarding the effects or fruits of the sacraments (“to give grace”):

CCC says:

The Church affirms that for believers the sacraments of the New Covenant are
necessary for salvation. "Sacramental grace" is the grace of the Holy Spirit,
given by Christ and proper to each sacrament. The Spirit heals and transforms
those who receive him by conforming them to the Son of God. The fruit of the
sacramental life is that the Spirit of adoption makes the faithful partakers in the divine
nature by uniting them in a living union with the only Son, the Savior.

CFC says:

“To Give Grace.” The Church has always taught that the sacraments give grace ex
opere operato. This means that any lack of holiness on the part of the minister
does not prevent grace from being offered. For Christ himself acts through his
Spirit when the sacraments are celebrated properly, i.e., according to
prescriptions and with the intention of doing what the Church intends to do. Christ is
active in all the sacraments, most especially in the Holy Eucharist, when his
Body and Blood are made present under the appearances of bread and wine,
through the priest’s words of consecration and the power of the Holy Spirit. He offers
himself and effects a response from us, since we cannot remain neutral before a sign
of God’s love. He initiated the saving encounter with men through his Incarnation,
and he continues the activity of his initiative through the Church’s ministry.

All the sacraments have their special graces since they all manifest the
different ways in which Christ comes to us, meeting us at all the decisive and
ordinary moments of our lives. Even in a child’s baptism God’s grace and love are
given first and mark the child as God’s own. That love and grace remain with the
child as long as the child does not sin seriously against God or his fellow men.
But the grace and love bestowed in Baptism are not passive gifts. They accompany
the child and call him to respond freely to God’s love.
The effect of the sacraments is twofold: to draw us into a closer relationship to
the Church, and thereby to relationship to Christ himself, in the Spirit, and to
the Father. How do the sacraments effect this? We know that when we fully,
consciously and actively celebrate them, the sacraments exercise all our powers —
mind, heart, affections, will, imagination, and behavior. The sacraments exercise
their special POWER to shape our imaginations, develop our affections and direct
our behavior in “Childlikeness” __ in brief, to gradually transform us into Christ’s way
of thinking, Christ’s way of acting, Christ’s way of praying and loving, forgiving and
serving. So St. Paul counseled: “put on the Lord Jesus Christ” (Rom 13:14). It is the
power of the HOLY SPIRIT that effects this gradual transformation into Christ’s
way.

The Role of the Church

CCC says: “entrusted to the Church”

As she has done for the canon of Sacred Scripture and for the doctrine of the faith,
the Church, by the power of the Spirit who guides her "into all truth," has
gradually recognized this treasure received from Christ and, as the faithful steward of
God's mysteries, has determined its "dispensation." Thus the Church has discerned
over the centuries that among liturgical celebrations there are seven that are,
in the strict sense of the term, sacraments instituted by the Lord.

The sacraments are "of the Church" in the double sense that they are "by her"
and "for her." They are "by the Church," for she is the sacrament of Christ's
action at work in her through the mission of the Holy Spirit. They are "for the
Church" in the sense that "the sacraments make the Church," since they
manifest and communicate to men, above all in the Eucharist, the mystery of
communion with the God who is love, One in three persons.

Forming "as it were, one mystical person" with Christ the head, the Church acts
in the sacraments as "an organically structured priestly community." Through
Baptism and Confirmation the priestly people is enabled to celebrate the
liturgy, while those of the faithful "who have received Holy Orders, are
appointed to nourish the Church with the word and grace of God in the name
of Christ."

The ordained ministry or ministerial priesthood is at the service of the baptismal

priesthood. The ordained priesthood guarantees that it really is Christ who acts
in the sacraments through the Holy Spirit for the Church. The saving mission
entrusted by the Father to his incarnate Son was committed to the apostles
and through them to their successors: they receive the Spirit of Jesus to act in
his name and in his person. The ordained minister is the sacramental bond that
ties the liturgical action to what the apostles said and did and, through them, to the
words and actions of Christ, the source and foundation of the sacraments.
The Church celebrates the sacraments as a priestly community structured by the
baptismal priesthood and the priesthood of ordained ministers.

CFC says:

Jesus “instituted” the sacraments by first being the sacrament of his Father through
his whole life of word and action, and then by establishing the Church to be his basic
sacrament. The Church makes Christ present to all persons in every age first, by
being his Body, and second, by celebrating those actions that continue Christ’s own
ministry. The Church has had a definite role to play in the gradual development of our
present seven ritual sacraments. Yet, each of the sacraments celebrated by the
Church re-enacts certain acts of Jesus’ own public ministry.

Regarding the role of faith:

CCC says:

Celebrated worthily in faith, the sacraments confer the grace that they signify.

The sacraments bear fruit in those who receive them with the required
dispositions.

Christ sent his apostles so that "repentance and forgiveness of sins should be
preached in his name to all nations." "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." The
mission to baptize, and so the sacramental mission, is implied in the mission to
evangelize, because the sacrament is prepared for by the word of God and by
the faith which is assent to this word:

The People of God is formed into one in the first place by the Word of the living
God. . . . The preaching of the Word is required for the sacramental ministry itself,
since the sacraments are sacraments of faith, drawing their origin and nourishment
from the Word.

"The purpose of the sacraments is to sanctify men, to build up the Body of Christ
and, finally, to give worship to God. Because they are signs they also instruct. They
not only presuppose faith, but by words and objects they also nourish, strengthen,
and express it. That is why they are called 'sacraments of faith.'"
The Church's faith precedes the faith of the believer who is invited to adhere to it.
When the Church celebrates the sacraments, she confesses the faith received from
the apostles - whence the ancient saying: lex orandi, lex credendi (or: legem
credendi lex statuat supplicandi, according to Prosper of Aquitaine [5th cent.]).The
law of prayer is the law of faith: the Church believes as she prays. Liturgy is a
constitutive element of the holy and living Tradition.

CFC says:

But sacraments can effect this only if celebrated in FAITH, for without faith no
saving personal relationship can be established or strengthened (CCC 1122-
26). PCP II stressed that the sacraments presuppose faith and by their very
celebration evoke greater faith in the participants. Vatican II had likewise stressed
faith while explaining that the purpose of the sacraments is:
• to sanctify men and women,
• to build up the Body of Christ, and
• to give worship to God.
The body is washed so the soul be cleansed

Sacrament of initiation
Washing
Anointing
Communion

Basic sacraments needed to be a bona fide member of the catholic church, to bring
the people to carry out the mission of God to the Church and the people of God

Baptism is the incorporation to Jesus Christ

- bring about the forgiveness of sin
1 most important of all sacrament, because it is a sacrament of faith, the door to
all other sacrament
2 it transform us into God’s people, we receive Christ salvation and new life
3 it gives a a promise of not only earthly life but also life eternal
4 it forgives us of our original sin

What is original sin

It is the reality of pain, God saves us in this pain.

Baptism
To plunge or to immerse to go under

Symbol our rising to new life of Christ,

Not only a new life but also eternal life with God

We become member of the body of Christ

Types of baptism
Baptism of water -
Baptism of Blood - those who are not baptism but died in for the Christian faith
Baptism of desire - Those who are not baptized but desired to be baptized but
wasn’t able to do so because they died.

Water is a factor of cleansing and also dying

The right of baptism

1 sign of the cross
2 the reading of the word of God
3 blessing of the water, and invocation of the blessing of God
4 renouncing of sin
5 profess our faith
6 baptism of water (matter and form)
7 anointing of chrism (priestly kingly prophetic)
8 Clothing of white garment
9 giving of the lighted candle
 Baptism leave and imprintment a seal in the soul, and makes the person belong
to Christ, seal of God, seal of eternal life, seal of our faith.

Effect of baptism in our faith

It cleanses and purifies
Gives us new life, we live with Christ through the holy spirit
We become member of the body of Christ
We have the mission to go around the world to baptize others

Who can baptize

Bishop
Priest

Emergency
Anyone who is a Catholic
The water must be used to baptize the person

Confirmation
Masnagiging kamukha ni God

Eucharist
Pledge of eternal life
When we partake the body of Christ we partake in the