Today I greet you in the name of Jesus. I thank all of you for the welcome you have given me. I want you to know how I have looked forward to this meeting with you, especially with those of you who are sick, disabled or infirm. I myself have had a share in suffering and I have known the physical weakness that comes with injury and sickness.
It is precisely because I have experienced suffering that I am able to affirm with ever greater conviction what Saint Paul says in the second reading: “neither death, nor life, nor angels, nor principalities, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8,38-39).
Dear friends, there is no force or power that can block God’s love for you. Sickness and suffering seem to contradict all that is worthy, all that is desired by man. And yet no disease, no injury, no infirmity can ever deprive you of your dignity as children of God, as brothers and sisters of Jesus Christ.
By his dying on the Cross, Christ shows us how to make sense of our suffering. In his passion we find the inspiration and strength to turn away from any temptation to resentment and grow through pain into new life.
Suffering is an invitation to be more like the Son in doing the Father’s will. It offers us an opportunity to imitate Christ who died to redeem mankind from sin. Thus the Father has disposed that suffering can enrich the individual and the whole Church.
We acknowledge that the Anointing of the Sick is for the benefit of the whole person. We find this point demonstrated in the liturgical texts of the sacramental celebration: “Make this oil a remedy for all who are anointed with it; heal them in body, in soul and in spirit, and deliver them from every affliction.”
The anointing is therefore a source of strength for both the soul and the body. The prayer of the Church asks that sin and the remnants of sin be taken away (cf. DS 1969). It also implores a restoration of health, but always in order that bodily healing may bring greater union with God through the increase of grace.
In her teaching on this sacrament, the Church passes on the truth contained in our first reading from Saint James: “Is any among you sick? Let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man and the Lord will raise him up; and if he has committed sins, he will be forgiven” (James 5,14-15).
This sacrament should be approached in a spirit of great confidence, like the leper in the Gospel that has just been proclaimed. Even the desperateness of the man’s condition did not stop him from approaching Jesus with trust. We too must believe in Christ’s healing love and reaffirm that nothing will separate us from that love. Surely Jesus wishes to say: “I will; be clean” (Mt. 8,3); be healed; be strong; be saved.
My dear brothers and sisters, as you live the Passion of Christ you strengthen the Church by the witness of your faith. You proclaim by your patience, your endurance and your joy the mystery of Christ’s redeeming power. You will find the crucified Lord in the midst of your sickness and suffering.
As Veronica ministered to Christ on his way to Calvary, so Christians have accepted the care of those in pain and sorrow as privileged opportunities to minister to Christ himself. I commend and bless all those who work for the sick in hospitals, residential homes and centers of care for the dying.
I would like to say to you doctors, nurses, chaplains and all other hospital staff: Yours is a noble vocation. Remember it is Christ to whom you minister in the sufferings of your brothers and sisters.
I support with all my heart those who recognize and defend the law of God which governs human life. We must never forget that every person, from the moment of conception to the last breath, is a unique child of God and has a right to life. This right should be defended by the attentive care of the medical and nursing professions and by the protection of the law. Every human life is willed by our heavenly Father and is a part of his loving plan.
No Province or State has the right to contradict moral values which are rooted in the nature of man himself. These values are the precious heritage of civilization. If society begins to deny the worth of any individual or to subordinate the human person to pragmatic or utilitarian considerations, it begins to destroy the defenses that safeguard its own fundamental values.
Today I make an urgent plea to this nation. Do not neglect your sick and elderly. Do not turn away from the handicapped and the dying. Do not push them to the margins of society. For if you do, you will fail to understand that they represent an important truth. The sick, the elderly, the handicapped and the dying teach us that weakness is a creative part of human living, and that suffering can be embraced with no loss of dignity. Without the presence of these people in your midst you might be tempted to think of health, strength and power as the only important values to be pursued in life. But the wisdom of Christ and the power of Christ are to be seen in the weakness of those who share his sufferings.
Let us keep the sick and the handicapped at the center of our lives. Let us treasure them and recognize with gratitude the debt we owe them. We begin by imagining that we are giving to them; we end by realizing that they have enriched us.
May God bless and comfort all who suffer.
And may Jesus Christ, the Savior of the world and healer of the sick,
make his light shine through human weakness as a beacon for us and for all mankind. Amen.
The Anointing of the Sick is the Sacrament given to seriously ill Christians, and the special graces received unite the sick person to the passion of Christ. The Sacrament consists of the anointing of the forehand and hands of the person with blessed oil, with the minister saying, “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up.”
Origen of Egypt in his Homilies on Leviticus described Anointing for healing the sick and forgiveness of sins in the third century. St. Thomas Aquinas stated that Extreme Unction, as the Anointing of the Sick was once called, is “a spiritual remedy, since it avails for the remission of sins, and therefore is a sacrament” (James 5:15). The ecclesial effect of this sacrament is incorporation into the healing Body of Christ, with a spiritual healing of the soul, and at times healing of the body. The sacramental grace helps us to accept sickness as a purifying cross sent by God, and the grace even to accept death if that is God’s will.
Jesus healed the blind and the sick, as well as commissioned his Apostles to do so, such as the following sources.
“So they (the Twelve Apostles) went off and preached repentance.
They drove out many demons,
and they anointed with oil many who were sick and cured them.”
Gospel of Mark 6:12-13
“Is any among you sick?
Let him call for the presbyters of the Church,
and let them pray over him,
anointing him with oil in the name of the Lord;
and the prayer of faith will save the sick man,
and the Lord will raise him up;
and if he has committed sins, he will be forgiven.”
My dear brothers, candidates for the priesthood: for you Christ today renews his prayer to the Father: “Consecrate them in truth, your word is truth” (Jn. 17,17). This consecration makes you even more a “new creation.” It sets you apart from the world, so that you may be completely dedicated to God. It gives you a mission to act as Christ’s ambassadors in reconciling the world to God. It was for this purpose that Jesus came from the Father and was born of the Virgin Mary. And it is this same mission which Christ entrusted to his disciples: “As you sent me into the world, I have sent them into the world, and for their sake I consecrate myself so that they too may be consecrated in truth” (Jn. 17,18).
At this important moment of your lives I say to you young men: Realize how deeply Jesus desires you to be consecrated as he himself is consecrated. Realize how closely the bond of priesthood joins you to Christ. Be worthy of the privilege you are going to receive of bringing God’s gifts of love to his people and offering to God the people’s prayerful response.
You must be men of God, his close friends. You must develop daily patterns of prayer, and penance must be a regular part of your life.
Prayer and penance will help you to appreciate more deeply that the strength of your ministry is found in the Lord and not in human resources.
You must try to deepen every day your friendship with Christ. You must also learn to share the hopes and joys, the sorrows and frustrations of the people entrusted to your care. Bring to them Christ’s saving message of reconciliation. Visit your parishioners in their homes. This has been a strength of the Church in England. It is a pastoral practice that should not be neglected. Teach your people boldly about the faithful love of God. And do not forget all those with special needs, particularly those who are in prison, and their families. In the gospel Christ identifies himself with prisoners when he says, “I was in prison, and you visited me.” And remember that he did not specify whether they were innocent or guilty. Because you represent Christ, no one can be excluded from your pastoral love. I ask you, together with your brother priests, to take my greetings to all the prisons in Britain, especially the large one in Manchester. Christ Jesus went to offer peace of conscience and the forgiveness of all sins. Through Jesus Christ offer hope. Through you, in your heart, Jesus Christ wants to love those for whom he died. You must show that you believe in that faithful love by the fidelity with which you live your own life. You must proclaim the Gospel with your life.
When you celebrate the sacraments at the decisive moments of their lives, help them to trust in Christ’s promised mercy and compassion. When you offer the redeeming Sacrifice of the Eucharist, help them to understand the need for transforming this great love into works of charity.
My brothers be aware of the effect on others of the witness of your lives.
Your ordination is a source of consolation for those who have already given many years of priestly service, large numbers of whom are present today. The Lord is grateful for their labor and today he blesses them with the assurance that he will continue to provide for the future of the Church.
May all these priests be renewed in the joyful enthusiasm of their early call, and may they continue to give generously of themselves in Christ’s priestly work of reconciling the world to the Father.
I know of the many priests who could not be here because of old age or infirmity. To them also I send the expression of my love in Christ Jesus.
Their prayers, their wisdom, their suffering are rich treasures for the Church, from which will come forth abundant blessings.
And what of your contemporaries? Undoubtedly your acceptance of Christ’s mission is a clear witness for those who are not yet sure what the Lord wants of them. You show them that being ordained for God’s service is a noble vocation that demands faith, courage and self-sacrifice. I am sure that such qualities are to be found among the young people of Great Britain. To them I say: Be certain that Christ’s call to the priesthood or religious life is addressed to some of you. Be certain that if you listen to his call and follow him in the priesthood or religious life, you will find great joy and happiness. Be generous, take courage and remember his promise: “My yoke is easy and my burden light” (Mt. 11,30).
Finally, I wish to greet the parents and families of those about to be ordained. I say in the name of the Church, in the company of my fellow Bishops, thank you for your generosity. It was you who brought these men into the world. It was you who first gave them the faith and the values that have helped to lead them to God’s altar today. The Church, too, must be a family, bishops, priests, deacons, religious and laity, supporting each other and sharing with each other the individual gifts given by God. Every priest relies on the faith and talents of his parish community. If he is wise he will not only know the joy of dispensing God’s grace, but also of receiving it abundantly through his parishioners as well. The partnership between priests and people is built upon prayer, collaboration and mutual respect and love. That has always been the tradition of these islands. May it never be lost.
Through this ordination the Lord really and truly continues the work of his “new creation.” And he continues to send forth his message over all the earth and to speak personally to those who will be ordained:
“‘Go now to those to whom I send you
and say whatever I command you.
Do not be afraid of them,
for I am with you to protect you’
—it is the Lord who speaks!” Amen.
The Sacrament of Holy Orders began with the Last Supper, when Christ Jesus commissioned his Apostles to continue the Eucharistic celebration. He also commissioned his Apostles following the Resurrection to be his witnesses to the ends of the earth (Matthew 28:19-20, Acts 1:8). Thomas Aquinas makes the point that only Christ is the true priest, the others serving as his ministers (Hebrews 8:4). St. Ignatius, Bishop of Syria around 100 AD, in his Letter to the Magnesians (6), established the hierarchy of bishop, priest, and deacon for the early Churches, the pattern which still exists today. Bishops are the successors of the Apostles, and priests and deacons are his assistants in rendering service. Men are ordained to the priesthood in the Catholic and Orthodox Churches, as the sacrament confers upon – in persona Christi.
Holy Orders is the sacrament of Apostolic ministry. As in the Pastoral Epistles, the rite consists of the Bishop’s laying on of hands on the head of the priest-candidate with the consecrating prayer asking God for the outpouring of the Holy Spirit for the gifts of the ministry. There are three dimensions to ministry, that of Bishop, Priesthood, and the Diaconate. See Matthew 16:18-19, John 21:15-17, Romans 10:14-15, 2 Timothy 1:6, and Titus 1:5 as well as the following:
“Do this in memory of me.”
Gospel of Luke 22:19 and 1 Corinthians 11:25
“Now be solicitous for yourselves and for the whole flock in which
the Holy Spirit has appointed you as bishops to pasture the Church of God,
which He purchased with his own blood.”
Acts of the Apostles 20:28
Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery.
First Letter of Paul to Timothy 4:14
“Come to him, to that living stone, rejected by men but in God’s sight chosen and precious; and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”
1 Peter 2:4-5
At the first Pentecost, Jesus said to his disciples: “Receive the Holy Spirit. For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained” (Jn. 20,23). These words of our Savior remind us of the fundamental gift of our redemption: the gift of having our sins forgiven and of being reconciled with God. Remission of sin is a completely free and undeserved gift, a newness of life which we could never earn. God grants it to us out of his mercy. As Saint Paul wrote: “It is all God’s work. It was God who reconciled us to himself through Christ and gave us the work of handing on this reconciliation” (2 Cor. 5,18).
There is no sin that cannot be forgiven, if we approach the throne of mercy with humble and contrite hearts. No evil is more powerful than the infinite mercy of God. In becoming man, Jesus entered completely into our human experience, even to the point of suffering the final and most cruel effect of the power of sin—death on a cross. He really became one like us in all things but sin. But evil with all its power did not win. By dying, Christ destroyed our death; by rising, he restored our life; by his wounds we are healed and our sins are forgiven. For this reason, when the Lord appeared to his disciples after the Resurrection, he showed them his hands and his side. He wanted them to see that the victory had been won; to see that he, the risen Christ, had transformed the marks of sin and death into symbols of hope and life.
By the victory of his Cross, Jesus Christ won for us the forgiveness of our sins and reconciliation with God. And it is these gifts that Christ offers us when he gives the Holy Spirit to the Church, for he said to the Apostles: “Receive the Holy Spirit. For those whose sins you forgive, they are forgiven” (Jn. 20,23). Through the power of the Holy Spirit, the Church continues Christ’s work of reconciling the world to himself.
In every age the Church remains the community of those who have received the reconciliation that was willed by God the Father and achieved through the sacrifice of his beloved Son.
The Church is also by her nature always reconciling, handing on to others the gift that she herself has received, the gift of having been forgiven and made one with God. She does this in many ways, but especially through the sacraments, and in particular through Penance. In this consoling sacrament she leads each of the faithful individually to Christ, and through the Church’s ministry, Christ himself gives forgiveness, strength and mercy. Through this highly personal sacrament, Christ continues to meet the men and women of our time. He restores wholeness where there was division, he communicates light where darkness reigned, and he gives a hope and joy which the world could never give. Through this sacrament the Church proclaims to the world the infinite riches of God’s mercy, that mercy which has broken down barriers which divided us from God and from one another.
On this day of Pentecost, as the Church proclaims the reconciling action of Christ Jesus, and the power of his Holy Spirit, I appeal to all the faithful of Britain—and to all the other members of the Church who may hear my voice or read my words: Dearly beloved, let us give greater emphasis to the Sacrament of Penance in our own lives. Let us strive to safeguard what I described in my first Encyclical as Christ’s “right to meet each one of us in that key moment in the soul’s life constituted by the moment of conversion and forgiveness” (Redemptor Hominis, n. 20).
And in particular I ask you, my brother priests, to realize how closely and how effectively you can collaborate with the Savior in the divine work of reconciliation.
For lack of time, certain worthy activities may have to be abandoned or postponed, but not the confessional. Always give priority to your specifically priestly role in representing the Good Shepherd in the Sacrament of Penance. And as you witness and praise the marvelous action of the Holy Spirit in human hearts, you will feel yourselves called to further conversion and to deeper love of Christ and his flock.
As Christians today strive to be sources of reconciliation in the world, they feel the need, perhaps more urgently than ever before, to be fully reconciled among themselves. For the sin of disunity among Christians, which has been with us for centuries, weighs heavily upon the Church.
The seriousness of this sin was clearly shown at the Second Vatican Council, which stated: “Without doubt, this discord openly contradicts the will of Christ, provides a stumbling block to the world, and inflicts damage on the most holy cause of proclaiming the good news to every creature” (Unitatis Redintegratio, n. 1).
Restoration of unity among Christians is one of the main concerns of the Church in the last part of the twentieth century. And this task is for all of us. No one can claim exemption from this responsibility. Indeed everyone can make some contribution, however small it may seem, and all are called to that interior conversion which is the essential condition for ecumenism. As the Second Vatican Council taught: “This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and can rightly be called ‘spiritual ecumenism'” (ibid., n. 8).
The Holy Spirit, who is the source of all unity, provides the Body of Christ with a “variety of gifts” (1 Cor. 12,3), so that it may be built up and strengthened. As the Holy Spirit granted the Apostles the gift of tongues, so that all gathered in Jerusalem on that first Pentecost might hear and understand the one Gospel of Christ, should we not expect the same Holy Spirit to grant us the gifts we need in order to continue the work of salvation, and to be reunited as one body in Christ? In this we trust and for this we pray, confident in the power which the Spirit gave to the Church at Pentecost.
“Send forth your Spirit … and renew the face of the earth” (Ps. 104,30).
These words of the psalmist are our heartfelt prayer today, as we ask Almighty God to renew the face of the earth through the life-giving power of the Spirit. Send forth your Spirit, O Lord, renew our hearts and minds with the gifts of light and truth. Renew our homes and families with the gifts of unity and joy. Renew our cities and our countries with true justice and lasting peace. Renew your Church on earth with the gifts of penance and reconciliation, with unity in faith and love.
Send forth your Spirit, O Lord, and renew the face of the earth!
Jesus Christ gave his Apostles the power to forgive sins. The Sacrament is also known as the Sacrament of Conversion, Forgiveness, Penance, or Reconciliation.
During the persecution of the Roman Emperor Decius (249-251), many Christians left the Church rather than suffer martyrdom. The martyr St. Cyprian, Bishop of Carthage, allowed apostates the Sacrament of Confession, as recorded in his Letter De Lapsis (The Lapsed) in 251.
The sacrament involves three steps: the penitent’s contrition or sorrow for his sins, the actual confession to a priest and absolution, and then penance or restitution for your sins. The experience leads one to an interior conversion of the heart. Jesus describes the process of conversion and penance in the Parable of the Prodigal Son (Luke 15:11-24).
The penitent confesses his sins to the priest in the confessional, and the priest then gives absolution to the repentant soul, making the Sign of the Cross, and saying the words ” I absolve you from your sins, in the name of the Father, and of the Son, and of the Holy Spirit.” It is Christ Jesus through the priest who forgives your sins. As the penitent must make restitution or satisfaction for his sins, the priest gives a penance to the forgiven one, usually prayer, fasting, or almsgiving (1 Peter 4:8).
Confession gives one a wonderful sense of freedom and peace from the burden of sin. Sorrow, affliction, and a desire for conversion follow the remorse of sin in those with a contrite heart. Some believe we can confess our sins privately to God. But man is a social being. The humbling experience of unburdening your soul to someone, of exposing your weak nature, and then being accepted for who you are and what you have done by having your sins forgiven brings one an incredible sense of relief! The experience brings a sense of gratitude to our generous Lord for his love, compassion and mercy.
As one is to be in the state of grace before receiving Holy Communion, the child makes his first Confession before his first Communion, generally at the age of reason.
Here are three Scriptural references on Penance (See also Matthew 16:18-19, Luke 24:46-47, Acts 2:38):
“When Jesus saw their faith, he said to the paralytic,
Child, your sins are forgiven…”
“But that you may know that the Son of Man has authority to forgive sins on earth,” –
he said to the paralytic,
“I say to you, rise, pick up your mat, and go home.”
Gospel of Mark 2:1-10
“Jesus said to them again, “Peace be with you.
As the Father who sent me, even so I send you.
And when he had said this, he breathed on them, and said to them,
“Receive the Holy Spirit. If you forgive the sins of any, they are forgiven.
If you retain the sins of any, they are retained.”
Gospel of John 20:21-23
“And all this is from God,
who has reconciled us to himself through Christ
and given us the ministry of reconciliation.”
The Second Letter of Paul to the Corinthians 5:18
I would now like to speak especially to the young people who are about to receive the Sacrament of Confirmation. Today’s Gospel has special meaning for you, for it says that “Jesus came and stood among them. He said to them, “Peace be with you,” and showed them his hands and his side.
The disciples were filled with joy when they saw the Lord, and he said to them again, “Peace be with you. As the Father sent me, so I am sending you.” After saying this he breathed on them and said: “Receive the Holy Spirit” (Jn. 20,20-22).
Christ‘s gift of the Holy Spirit is going to be poured out upon you in a particular way. You will hear the words of the Church spoken over you, calling upon the Holy Spirit to confirm your faith, to seal you in his love, to strengthen you for his service. You will then take your place among fellow-Christians throughout the world, full citizens now of the People of God. You will witness to the truth of the Gospel in the name of Jesus Christ. You will live your lives in such a way as to make holy all human life. Together with all the confirmed, you will become living stones in the cathedral of peace. Indeed you will be called by God to be instruments of his peace.
Today you must understand that you are not alone. We are one body, one people, one Church of Christ. The sponsor who stands at your side represents for you the whole community. Together, with a great crowd of witnesses drawn from all peoples and every age, you represent Christ. You are young people who have received a mission from Christ, for he says to you today: “As the Father sent me, so I am sending you.”
“Jesus breathed on them and said:
‘Receive the Holy Spirit.
For those whose sins you forgive,
they are forgiven;
for those whose sins you retain,
they are retained”
On the first Pentecost our Savior gave the Apostles the power to forgive sins when he poured into their hearts the gift of the Holy Spirit. The same Holy Spirit comes to you today in the Sacrament of Confirmation, to involve you more completely in the Church’s fight against sin and in her mission of fostering holiness. He comes to dwell more fully in your hearts and to strengthen you for the struggle with evil. My dear young people, the world of today needs you, for it needs men and women who are filled with the Holy Spirit. It needs your courage and hopefulness, your faith and your perseverance. The world of tomorrow will be built by you.
Today you receive the gift of the Holy Spirit so that you may work with deep faith and with abiding charity, so that you may help to bring to the world the fruits of reconciliation and peace. Strengthened by the Holy Spirit and his manifold gifts, commit yourselves wholeheartedly to the Church’s struggle against sin. Strive to be unselfish; try not to be obsessed with material things. Be active members of the People of God; be reconciled with each other and devoted to the work of justice, which will bring peace on earth.
“How many are your works, O Lord!”
These words of the responsorial psalm evoke gratitude from our hearts and a hymn of praise from our lips. Indeed how many are the works of the Lord, how great are the effects of the Holy Spirit’s action in Confirmation! When this sacrament is conferred, the words of the psalm are fulfilled among us: “You send forth your spirit, they are created; and you renew the face of the earth” (v. 30).
On the first day of Pentecost the Holy Spirit came upon the Apostles and upon Mary and filled them with his power. Today we remember that moment and we open ourselves again to the gift of that same Holy Spirit. In that Spirit we are baptized. In that Spirit we are confirmed. In that Spirit we are called to share in the mission of Christ. In that Spirit we shall indeed become the People of Pentecost, the apostles of our time. “Come, O Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love.” Amen.
Confirmation (or Chrismation) is the sacrament of the Holy Spirit, the Holy Spirit whom Christ Jesus sent (John 7:37-39, 16:7). Jesus instructed his Apostles that they “will receive the power of the Holy Spirit” and called upon the Apostles to be his “witnesses to the ends of the earth” (Acts 1:8). At the Pentecost, the Apostles were filled with the Holy Spirit (Acts 2:1-4), and began to spread the Word of God. The Acts of the Apostles is often called the Gospel of the Holy Spirit. St. Cyril of Jerusalem wrote of the Mysteries of Baptism, Eucharist, and Chrism in the mid-fourth century AD.
The rite of Confirmation is anointing the forehead with chrism, together with the laying on of the hands and the words, “Be sealed with the Gift of the Holy Spirit.” The recipient receives the seven gifts of the Holy Spirit: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord (Isaiah 11:2-3). On occasion one may receive one or more of the charismatic gifts of the Spirit (1 Corinthians 12:7-11).
The ecclesial effect and sacramental grace of the sacrament give the recipient the strength and character to witness for Jesus Christ. The East continues the tradition of the early Christian Church by administering the sacrament with Baptism. Confirmation in the West is administered by the Bishop to children from age 7 to 18, but generally to adolescents, for example, to a graduating class of grade school children. Key Scriptural sources for Confirmation are the following (See also Acts 1:4-5, 2:1-4, 2:38, 10:44-48):
“Nevertheless I tell you the truth: it is to your advantage that I go away,
for if I do not go away, the Counselor will not come to you;
but if I go, I will send him to you.
Gospel of John 16:7
“Now when the apostles at Jerusalem heard that Samaria had received the word of God,
they sent to them Peter and John,
who came down and prayed for them that they might receive the Holy Spirit;
for it had not yet fallen on any of them,
but they had only been baptized in the name of the Lord Jesus.
Then they laid their hands on them and they received the Holy Spirit.”
Acts of the Apostles 8:14-17
“While Apollos was at Corinth,
Paul passed through the upper country and came to Ephesus.
There he found some disciples.
And he said to them, “Did you receive the Holy Spirit when you believed?”
And they said, “No, we have never even heard that there is a Holy Spirit.”
And he said, “Into what then were you baptized?”
They said, “Into John’s baptism.”
And Paul said, “John baptized with the baptism of repentance,
telling the people to believe in the one who was to come after him, that is, Jesus.”
On hearing this, they were baptized in the name of the Lord Jesus.
And when Paul had laid his hands upon them,
the Holy Spirit came on them; and they spoke with tongues and prophesied.”
Acts of the Apostles 19:1-6
“For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all”
First Letter of Paul to Timothy 2:5
A sacrament is an outward efficacious sign instituted by Christ to give grace. Jesus Christ himself is the sacrament, as he gave his life to save mankind. His humanity is the outward sign or the instrument of his Divinity. It is through his humanity that the life of the Trinity comes to us as grace through the sacraments. It is Jesus Christ alone who mediates the sacraments to allow grace to flow to mankind.
Christ sent the Holy Spirit at Pentecost to inspire his Apostles and his Church to shepherd his flock after his Ascension into heaven. “As the Father has sent me, even so I send you” (John 17:18, 20:21). Jesus is the Head of his Body the Church (Colossians 1:18). The Church itself is a sacrament instituted by Christ to give grace. Jesus gave us his Body the Church to continue the works he performed during his earthly life. Grace given to us through the sacraments will help us lead a good life in this world and help save us for the Kingdom of Heaven.
The sacraments were instituted by Christ and were part of the Liturgical Tradition of the early Christian Church. The Church celebrates in her liturgy the Paschal mystery of Christ, his Sacrifice on the Cross, Death and Resurrection. The Greek word μυστήριον or mystery in the Greek New Testament is translated into sacramentum in the Latin Vulgate Bible, from which we derive our English word sacrament (examples: Ephesians 1:9, Ephesians 3:9, Colossians 1:27). The saving effects of Christ’s Redemption on the Cross are communicated through the sacraments, especially in the liturgical celebration of the Eucharist. The sacraments to this day are called mysteries in the Eastern Churches.
Roman Catholic, Eastern Catholic, as well as Eastern Orthodox Churches all recognize the seven sacraments of Baptism, Confirmation, Holy Eucharist, Penance, the Anointing of the Sick, Holy Orders, and Matrimony. The three sacraments of Christian Initiation are Baptism, Confirmation, and the Eucharist. The two sacraments of Healing are Penance and the Anointing of the Sick, and the two sacraments of Vocation are Holy Orders and Marriage. Three sacraments, Baptism, Confirmation, and Holy Orders, are given once, as they render a permanent seal or character upon one’s soul (2 Corinthians 1:21-22, Ephesians 4:30, Revelations 7:3).
The Gospel of Mark 5:25-34 describes a woman afflicted with hemorrhage who touched the cloak of Jesus and was immediately healed. There is a fourth century fresco painting in the catacomb of Sts. Marcellinus and Peter depicting this event, which serves as an apt symbol of Sacrament – the power that flows out from the body of Jesus, in order to effect both remission of sin and new life in Christ. The fresco image frames Part II of the Catechism of the Catholic Church on the Liturgy and the Sacraments, The Celebration of the Christian Mystery. St. Thomas Aquinas, in the Summa Theologica, has written the standard exposition on the Seven Sacraments.
Each sacrament consists of a visible external rite, which is composed of matter and form, the matter being the action, such as the pouring of water, and the form being the words spoken by the minister. Each sacramental rite confers a special ecclesial effect and sacramental grace appropriate for each sacrament. The sacraments occur at pivotal events and give meaning to a person’s life.
The sacraments act ex opere operato, by the very fact of the action being performed, independent of the minister. The effect on the person receiving the sacrament is called ex opere operantis, and depends on the interior disposition of the receiver.
Grace is a favor, the free and undeserved gift from God through Christ Jesus, to help us respond to his call to become children of God, to become partakers of the divine nature and of eternal life. Our justification comes from the grace of God. Grace is a participation in the life of God and is necessary for salvation
“And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
Gospel of John 1:14
They are justified freely by his grace
through the redemption in Christ Jesus,
whom God set forth as an expiation, through faith, by his blood,
to prove his righteousness because of the forgiveness of sins previously committed,
through the forbearance of God –
to prove his righteousness in the present time,
that he might be righteous and justify the one who has faith in Jesus.
Letter of St. Paul to the Romans 3:24-26
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace that he granted us in the beloved.
In him we have redemption by his blood, the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us the mystery
of his will in accord with his favor that he set forth in him
as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.
Letter of St. Paul to the Ephesians 1:3-10
These lessons will include a brief introduction and some Scriptural sources for each Sacrament.
The one thing you must do before you die is:
… prepare to meet your God.
That is a Bible verse found in Amos 4:12.You only have one chance to die.
You either die right or you die wrong.
There are no re-runs, reversals, or 2nd attempts to get it right.
When you cross over the boundary between life and death,
… it is final and forever.
The Bible says that it is appointed unto all once to die
and after this … (death) the judgment. (Hebrews 9:27)
Today, forget about the other 99 things you want to do before you die,
or the more realistic number of 49 other things.
Make sure the #1 thing is done.
Make sure you are ready to meet God.
How do you prepare?
You turn to your Bible and face the reality of your own sin
– understanding that it is a barrier between you and your God.
– (Isaiah 59:2, Romans 3:23, Romans 6:23)
Unless that barrier of sin is removed you will be separated from God forever in a place where the Bible teaches there is conscious eternal suffering.
And then what? You understand from the Bible there is nothing you can personally do or contribute towards the removal of your sins.
(Ephesians 2:8, 9) In Romans 5:6
the Bible says sinners are without any strength to save themselves.
It is not a pleasant discovery to face the reality of your own lostness and your total inability to save yourself.
But in your desire to be fully prepared for death, there is good news.
Christ died for your sins. (1Corinthians 15:3)
Christ died for the ungodly. (Romans 5:6)
Christ Jesus came into the world to SAVE sinners. (1Timothy 1:15)
“Christ, the Just One” suffered for sins upon the Cross on behalf of the unjust ones (sinners) that HE might bring us to God. (1Peter 3:18)
When your life is committed to Jesus, you see the world in a different light.
You willingly accept those things in your life that cannot be changed.
And you believe that Jesus has some purpose for the cross you carry.
When you have a heavy cross to carry:
• Pray with open hands and open heart
• Hold a crucifix and see how Jesus suffered for you
To carry your cross means:
• to turn to Jesus despite your pain
• to trust Jesus no matter what happens
• to love Jesus when it’s not easy to love
When you are committed to Jesus you join your suffering to the sufferings of Our Lord.
Your prayer might be:
Jesus I was not present at your agony in the garden, or your scourging,
or your carrying of the cross, or your crucifixion.
Although my sufferings cannot begin to compare,
I offer you my sufferings for those who have lost their way.
All honour, praise and thanksgiving to you my Crucified Lord.
Sometime in our life, each of us will experience our own personal cross. We will journey through darkness and a valley of tears. We may stumble many times. Each time, we need to get up again and return to our Father.
Ask Jesus to help you carry your cross
If we put Jesus first in our lives, then we are able to bear the pain of our own cross for His sake.
Jesus accepted His Cross out of love for us.
The greatest test of our love for Jesus is our acceptance of what can’t be helped in our life.
We should try to accept our cross out of love for Jesus.
Then we no longer ask, “Why did this have to happen to me?” Instead, you trust Jesus completely.
Suffering can bring us closer to Jesus or separate us from Him
A young boy in our church died of cancer. Around the same time an older boy in our church also died of cancer. Both mothers had prayed very hard for a miracle, which never happened.
The mother of the younger boy thanked God for the years she had with her son. The mother of the older boy decided that there was no God and she stopped going to church.
“Jesus, I offer You my sufferings for those who have lost their way.” You may want to offer your suffering for a particular person(s) or for the souls in purgatory.
Life goes very quickly. Your future is eternal life with Jesus. And then there will be no more sadness or pain.