Baptism is not only the first of the seven sacraments; it is also the basic sacrament. How? Unless a person is baptized, none of the other six sacraments can be received. Only a baptized person can be confirmed. Only a baptized person can receive absolution in the Sacrament of Confession. Only a baptized person can receive the Sacrament of Matrimony. Only a baptized man can be validly ordained a priest.
Baptism first gives a person the supernatural life, whereas the other sacraments provide for the restoration, or growth, or healing, or communication of the supernatural life. As we shall see, the moment we are conceived in our mother’s womb, we receive the principle of the natural life of our body, called the soul. When we are baptized, our soul receives its principle of the supernatural life. The foundation of supernatural existence is conferred by the Sacrament of Baptism.
Baptism clearly shows what the Catholic Church understands by the sacraments. They actually give, cause if you will, the grace which they signify. There need be no deliberate contribution from a newborn child. The sacrament itself confers grace from God just because the infant is baptized.
Meaning
Baptism can be defined as the sacrament of supernatural rebirth or regeneration. We should stress the prefix “re” when we speak of Baptism as a rebirth or regeneration. This brings out the astounding fact that although we are indeed generated or born naturally of our human parents, Baptism gives us a new life. This is a higher life, the supernatural life that we need above our natural existence. Why do we need this life? Because we hope to reach heaven after our natural life expires when we die. Absolutely speaking, none of us will ever die. What we commonly call death is merely the separation of our immortal soul from our body. But the soul is meant to be alive twice over. As a spiritual reality, our soul will never cease to exist. But if our soul is not animated by the grace we received at Baptism, we shall die the double death of both body and soul.
Institution by Christ
Jesus Christ told us about Baptism during his conversation with Nicodemus. This Pharisee had just complimented Jesus. The Savior replied by saying, “No one can see the kingdom of God unless he is begotten from above.” To which Nicodemus objected, “How can a man be born again? Can he go back into his mother’s womb and be born again?” This was a perfect question to introduce Christ’s revealed teaching about Baptism. He said, “I solemnly assure you no one can enter the kingdom of God without being begotten of water and the Spirit.”
For no less than fifteen verses does Jesus explain the meaning of what He had just told Nicodemus. Underlying Christ’s teaching is the fact that Baptism is necessary. So true is this that the Catholic Church recognizes the rite of Baptism practiced by other Christian churches, provided the sacrament is conferred by immersion in water or the pouring or sprinkling of water, while the same person pronounces the words, “I baptize you in the name of the Father, of the Son and of the Holy Spirit.”
How necessary is Baptism? It is absolutely necessary to receive Baptism of water or at least of desire, which can be implicit, provided a person believes at least in God and His goodness and is faithful to the graces that God gives him.
According to the Catechism of the Catholic Church, “As regards infants 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 infants which caused him to say: ‘Let the little ones come to me, do not hinder them,’ allow us to hope that there is a way of salvation for infants who have died without Baptism. All the more urgent is the Church’s call not to prevent infants coming to Christ through the gift of holy Baptism.”
Effects of Baptism
All the effects of Baptism are supernatural as we should expect. These effects are mainly five and may be summarized in five words: sin, life, power, Church and character.
Removal of Guilt and Penalty for Sin
The first and most practical effect of Baptism is to remove the guilt of original sin and restore the corresponding title to heavenly glory. What does this mean? It means that all the guilt of all the sin a person may have on his soul is taken away. A baptized child who has not reached the age of reason, if it dies, has an immediate title to the beatific vision. After the age of reason, a baptized person is freed not only from original sin but all the sins committed, and all the punishment due to even a lifetime of personal sins.
We should immediately add, however, that two penalties for original sin are not removed by Baptism. Our first parents lost for themselves and all their posterity the gift of bodily immortality and of freedom from irrational desires. Baptism does not restore either of these, what we call, preternatural gifts that we would have inherited had we not inherited a fallen human nature.
Supernatural Life
By the sin of Adam, mankind lost its share in the divine life. By the death of Christ, the second Adam, this life can now be restored. Baptism restores what we call our supernatural life.
This is the new birth of which Christ spoke to Nicodemus, when He said that we must be born again of water and the Holy Spirit.
This is that life of which St. John writes in the opening chapter of his Gospel, when he says that we arechildren of God, “who are begotten not by blood, nor by carnal desire nor by man’s willing it, but by God” (John 1:13). Because we have this life of God in our souls, we become heirs of heaven.
The only condition which God requires is that we remain spiritually alive when our bodies die. Provided we are in the grace of God when, as we say, we die, our souls will not only survive but will have a right to heavenly glory. In other words, this supernatural life received at Baptism is destined to continue, beyond our bodily death, into a heavenly eternity.
We have a name for the source of this supernatural life. We call it sanctifying grace. St. Augustine calls it the soul of the soul. What our soul is to our body, giving it natural life, sanctifying grace is to the soul, giving it supernatural life.
To be noted, however, is that sanctifying grace is already the created effect of the indwelling of the Holy Trinity. We may therefore say that the most important effect of the sacrament of Baptism is to have the Holy Trinity, Father, Son, and Holy Spirit, dwell in our souls. This indwelling is called the uncreated grace that we have received when we were baptized and are to retain when the Lord calls us to our everlasting destiny.
Monday, September 21, 2009
Sunday, September 13, 2009
How many Sacraments are there?
SEVEN!
1. Baptism
2. Confirmation
3. Confession
4. Annointing of the Sick
5. Marriage
6. Holy Orders
7. Holy Eucharist
1. Baptism
2. Confirmation
3. Confession
4. Annointing of the Sick
5. Marriage
6. Holy Orders
7. Holy Eucharist
What is a Sacrament?
A sacrament is in such a manner an outward sign of inward grace that it bears its image (i.e. signifies or represents it) and is its cause'
Or, more simply, a sacrament is a visible sign of an invisible grace...instituted by Christ, for his Church.
Or, more simply, a sacrament is a visible sign of an invisible grace...instituted by Christ, for his Church.
Why Sacraments?
Why the sacramental system is most appropriate
The reasons underlying a sacramental system are as follows:
•Taking the word "sacrament" in its broadest sense, as the sign of something sacred and hidden (the Greek word is "mystery"), we can say that the whole world is a vast sacramental system, in that material things are unto men the signs of things spiritual and sacred, even of the Divinity. "The heavens show forth the glory of God, and the firmament declareth the work of his hands" (Psalm 18:2). The invisible things of him [i.e. God], from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity" (Romans 1:20).
•The redemption of man was not accomplished in an invisible manner. God renewed, through the Patriarchs and the Prophets, the promise of salvation made to the first man; external symbols were used to express faith in the promised Redeemer: "all these things happened to them [the Israelites] in figure" (1 Corinthians 10:11; Hebrews 10:1). "So we also, when we were children, were serving under the elements of the world. But when the fullness of time was come, God sent his Son, made of a woman" (Galatians 4:3-4). The Incarnation took place because God dealt with men in the manner that was best suited to their nature.
•The Church established by the Saviour was to be a visible organization (see CHURCH: The Visibility of the Church): consequently it should have external ceremonies and symbols of things sacred.
•The principal reason for a sacramental system is found in man. It is the nature of man, writes St. Thomas (III:61:1), to be led by things corporeal and sense-perceptible to things spiritual and intelligible; now Divine Providence provides for everything in accordance with its nature (secundum modum suae conditionis); therefore it is fitting that Divine Wisdom should provide means of salvation for men in the form of certain corporeal and sensible signs which are called sacraments.
The reasons underlying a sacramental system are as follows:
•Taking the word "sacrament" in its broadest sense, as the sign of something sacred and hidden (the Greek word is "mystery"), we can say that the whole world is a vast sacramental system, in that material things are unto men the signs of things spiritual and sacred, even of the Divinity. "The heavens show forth the glory of God, and the firmament declareth the work of his hands" (Psalm 18:2). The invisible things of him [i.e. God], from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity" (Romans 1:20).
•The redemption of man was not accomplished in an invisible manner. God renewed, through the Patriarchs and the Prophets, the promise of salvation made to the first man; external symbols were used to express faith in the promised Redeemer: "all these things happened to them [the Israelites] in figure" (1 Corinthians 10:11; Hebrews 10:1). "So we also, when we were children, were serving under the elements of the world. But when the fullness of time was come, God sent his Son, made of a woman" (Galatians 4:3-4). The Incarnation took place because God dealt with men in the manner that was best suited to their nature.
•The Church established by the Saviour was to be a visible organization (see CHURCH: The Visibility of the Church): consequently it should have external ceremonies and symbols of things sacred.
•The principal reason for a sacramental system is found in man. It is the nature of man, writes St. Thomas (III:61:1), to be led by things corporeal and sense-perceptible to things spiritual and intelligible; now Divine Providence provides for everything in accordance with its nature (secundum modum suae conditionis); therefore it is fitting that Divine Wisdom should provide means of salvation for men in the form of certain corporeal and sensible signs which are called sacraments.
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