CHRISTIAN SACRAMENTS

HANDOUTS 3
THE SACRAMENTS OF CHRISTIAN INITIATION (CCC 1212)
CCC (1285) Baptism, the Eucharist and Confirmation together constitute the “sacraments of Christian initiation,”
whose unity must be safe-guarded.
The three sacraments of initiation are closely related. Baptism brings the new life of Christ; Confirmation
strengthens the new life of Christ; and the Eucharist nourishes the new life of Christ. Together they make us full
members of the Church and they bestow the fullness of the Holy Spirit so that we can live more like Christ.
THE SACRAMENT OF BAPTISM (CCC 1213-1284)
“Are you unaware that we who were baptized into Christ Jesus were baptized into his death? 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” (Rom 6:3-4).
The word baptism is from a Greek word which means to “plunge” or “immerse.” In Baptism, the recipient is
plunged or immersed into Christ’s death and Resurrection. In Baptism, we symbolically go into the tomb with
Christ, dying to sin and self, and we rise to new life in the Spirit of Christ.
BIBLICAL ROOTS OF THE SACRAMENT (CCC 1217-1225)
Many events in Israel’s salvation history point to the saving grace received in the waters of baptism: the Great
Flood, Israel Crossing the Red Sea, Israel crossing the River Jordan into the Promised Land. At the beginning of
Jesus’ public ministry, he was baptized by John in the River Jordan.
In and through this event, Jesus, the sinless One, identified himself with sinful humanity whom he came to
liberate from the slavery and power of sin. In stepping into the River Jordan, Jesus filled the waters with his
divine presence just as he does when the water is blessed during the sacrament of Baptism.
Before he returned to his Father, Jesus issued the Great Commission: to preach in his name, make disciples and
baptize in the name of the Father, Son and Holy Spirit (Mt 28:16-20). Since the day of Pentecost, when about
3000 adults were baptized, the Church has initiated new members into her midst through the sacrament of
Baptism.
Four Effects of Baptism (C 1262-1274, USC 192). The Catechism lists the following four effects of the sacrament
of Baptism on those who receive it.
• All sin is wiped away. For the infant, this means original sin. For children over the “age of reason” (seven years)
and adults, this means both original and personal sin. In the early church, adults removed all clothing prior to
entering the waters of Baptism, symbolizing their intention to shed a sinful or old way of life. They went down
into the tomb with Christ, signaling their intention to die to sin and to all that is not of Christ. Hence, the decision
to seek Baptism was a very radical one. It involved a radical conversion of heart and mind, a decision to turn
away from all that was not of Christ. While the waters of Baptism wash away all sin, original and personal, it
does not remove the tendency or inclination toward sin that all of us struggle with. This wound of original sin
causes us to be sometimes confused about what is and isn’t sin, and it leaves us with a weakened will when it
comes to resisting the temptations of the world, the flesh and the devil. But through the grace received in this
sacrament and other sacraments, and through prayer and spiritual direction, we can grow in our ability to deal
with the wounds of original sin which afflict our soul and mind.
• We become adopted children of God. Through Baptism we become royalty; we are transformed into children
of God. We are taken into the household of God and share in God’s divine life. We become temples of the Holy
Spirit. Whenever we suffer from self-image problems, all we need do is spend time meditating on who we are
because of the sacrament of Baptism.
• We are initiated into the Church. Through Baptism, we become members of the Church, the Body of Christ.
We share in the priesthood of Christ as well as in his prophetic and royal mission. “You are a chosen race, a royal
priesthood, a holy nation, a people of his own, so that you may announce the praise of him who called you out
of darkness into his marvelous light” (1Pet 2:9).
• We bond with other Christians. Through Baptism, we share a common bond with all who have been baptized
into the Father, Son and Holy Spirit.
BAPTISMAL CHARACTER OF SEAL
Baptism seals the Christian with an indelible spiritual mark or character. Baptism marks us permanently as
belonging to Christ, whose image we bear. We can only be baptized once.

NECESSITY OF BAPTISM (CCC 1257-1261)

Jesus taught the necessity of Baptism when he said “unless a man be born again of water and the Holy Spirit, he
cannot enter the kingdom of God” (Jn 3:3). Also, before he ascended into heaven, he commanded his disciples
to “go forth and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Spirit”
(Mt 28:19). Therefore, Baptism with water is the necessary first step to eternal salvation for all who believe in
Jesus and know the importance of Baptism. But what of those who have never heard of Christ? For people in
this situation, the Catechism (1260) makes this crucial distinction: “God has bound salvation to the sacrament
of Baptism, but he himself is not bound to the sacraments.” While salvation in water and the Spirit is the normal
way to salvation (which of course assumes faith and conversion of heart for the adult), the Church believes that
God in his infinite mercy may save unbaptized persons.
Traditionally, the Church recognizes other forms of Baptism:
Baptism of Desire (CCC 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.”
Baptism of Blood (CCC 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.”
Baptism of Implicit Desire (CCC 1260) “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.”
Unbaptized Infants. (CCC 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 should be saved, and Jesus’ tenderness toward children which caused him to say: ‘Let the children
come to me, do not hinder them’ [Mk 10:14, 1Tim 2:4], allow us to hope that there is a way of salvation for
children who have died without Baptism.”
Who Can Baptize? The ordinary ministers of Baptism are bishops, priests and deacons. In cases of emergency,
when an ordained minister is not available. “any person, even someone not baptized, can baptize, if he has the
required intention. The required intention is to will to do what the Church does when she baptizes, and to apply
the Trinitarian baptismal formula. The Church finds the reason for this possibility in the universal saving will of
God and the necessity of Baptism for salvation.” (CCC 1256)
Why Does the Church Baptize Infants (CCC 1250-1252). In the very early days of Christianity, only adults were
normally baptized. The practice of infant baptism developed spontaneously in the early church. Adults who had
adopted the Christian way of life wanted the same for their children. There is explicit testimony that infant
baptism took place in the second century. It is possible that it occurred earlier when “whole households”
received baptism (Acts 16:15).

THE SACRAMENT OF CONFIRMATION (CCC 1285-1321)

Confirmation is the second sacrament of initiation. Concerning this sacrament, the Catechism (1285) states: “By
the sacrament of Confirmation, the baptized are perfectly bound to the Church and are enriched with a special
strength of the Holy Spirit. Hence, they are as true witnesses of Christ more strictly obliged to spread and defend
the faith by word and deed.” “Confirmation” comes from a word which means to make fast or to secure. This
sacrament confirms and strengthens the gift of the Holy Spirit received in Baptism. To use a military analogy, to
receive Confirmation is to be empowered and sent on active duty as a servant and witness of Christ.
BIBLICAL ROOTS OF THE SACRAMENT (CCC 1286-1289).
The biblical roots of this sacrament go back to the Old Testament when the prophets foretold that the Spirit of
God would rest upon the Messiah, the future Savior of the world. During Jesus’ Baptism, the Spirit did come
upon him signifying that he was the awaited Messiah, the Son of God. From the moment of his conception, the
Spirit was intimately linked with Jesus, empowering him to speak with authority, cast out demons, perform
healings and miracles, and embrace God’s will even unto death on the cross.
Several times during his public ministry, Jesus promised to send the Spirit on his followers so that they would
be empowered to continue his work. This promise was most dramatically fulfilled on Pentecost Day (Acts 2:1-
4). Immediately, the previously fear-filled Apostles then became fearless in their proclamation of the Good
News. Like Jesus, they performed healings and cast out demons (Acts 5:12-16). The presence of the Holy Spirit
was so tangible that in one situation, the house where the people had gathered, rocked (Acts 4:31).
After baptizing new converts, the Apostles laid hands upon them to impart the gift of the Holy Spirit who
completes the grace of Baptism (C 1288). This act of “laying on of hands” is recognized in Catholic tradition as
the essential rite and origin of the sacrament of Confirmation – a ritual which perpetuates the grace of Pentecost
in the Church (C 1288).
By the second century, anointing with perfumed oil (chrism) coupled with the “laying on of hands” became the
essential or central rite of Confirmation. Perfumed oil was used to symbolize the fragrance of Christ which every
Christian was expected to manifest.
THE LITURGY OF CONFIRMATION (CCC 1297-1301)
Confirmation is usually conferred within the Eucharist. The liturgy of Confirmation begins with a renewal of
baptismal promises and a profession of faith by the confirmandi. This renewal of Baptismal promises within the
context of the Eucharist connects all three sacraments of initiation. The bishop or his delegate then extends his
hands over the confirmandi and prays for an outpouring of the Holy Spirit. Then the essential or central rite of
the sacrament follows. The bishop lays his hands on the confirmandi and anoints his/her forehead with sacred
chrism, invoking the words: “Be sealed with the gift of the Holy Spirit.” In the Eastern church, several other parts
of the body are anointed: eyes, ears, nose, breast, back, hands and feet.
EFFECTS OF CONFIRMATION (CCC 1303).
The reception of the sacrament of Confirmation roots us more deeply in love, unites us more closely to Christ
and the Church, and increases in us the gifts of the Spirit. Because of Confirmation, we receive a special strength
to live our faith more fully, to witness to what we believe, and to never be ashamed of the cross of Christ.
SACRAMENTAL SEAL OR CHARACTER (CCC 1304). As with Baptism, Confirmation can only be received once, “for
it too imprints on the soul an indelible spiritual mark, the ‘character,’ which is the sign that Jesus Christ has
marked the Christian with the seal of his Spirit by clothing him with power from on high so that he may be his
witness” (CCC 1304). We may reject our covenant with Christ but he never stops loving us.
WHO MAY RECEIVE CONFIRMATION (CCC 1306).
Every baptized person can and should receive the sacrament of Confirmation. One is not a full member of the
Church until one has been confirmed.
PREPARATION FOR RECEPTION OF THE SACRAMENT (CCC 1309- 1310).
Since most candidates for Confirmation have been baptized as infants, it is very important that they are
adequately prepared for the reception of the sacrament. It is a wonderful opportunity for parents, sponsors and
the parish to help young persons to more fully “own” their Catholic faith and grow in it.
The Catechism outlines quite concretely what preparation for the reception of the sacrament should involve:
• It should lead the candidate toward a more intimate union with Christ.
• It should also pave the way toward a more lively familiarity with the Holy Spirit, his actions, his gifts and his
biddings, so that he/she may be more capable of assuming the apostolic responsibilities of the Christian life.
• Catechesis for Confirmation should seek to awaken a sense of belonging to the Church on a global and local
level.
• To receive Confirmation, one must be in a state of grace.
• One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit.
• More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and
readiness to act.