SACRAMENTS OF INITIATION

BAPTISM
Baptism is the sacrament of Faith which:

• brings us new life in Christ and forgiveness of sins through water and the Spirit,

• incorporating us into the Church, and

• into sharing in the Trinitarian divine life as adopted sons and daughters of the Father, in a progressive way that looks
ever to the future.

The word "baptism" comes from the Greek word "baptizein," which means "to dip" or "to immerse."
This is a very fitting origin, as the traditional practice of baptism involves immersing the person in water.
The early Christians adopted the practice of baptism as a way to symbolize the cleansing of sin and the new life that
comes with following Jesus.

While immersion was the original practice of baptism, the Catholic Church, along with many other Christian
denominations, now primarily uses pouring or sprinkling of water.

Here are some of the reasons for this shift:

Practicality: In many parts of the world, especially colder climates, immersion can be impractical or even dangerous.
Pouring or sprinkling is a safer and more convenient option.

• Symbolism: While immersion symbolizes a complete burial and resurrection, the pouring or sprinkling of water
still represents the cleansing and renewal that baptism signifies.

• Historical Development: Over time, the practice of baptism evolved, and the Catholic Church adapted its
practices to reflect the changing circumstances and cultural contexts.

• It's important to note that the Catholic Church still recognizes immersion as a valid form of baptism, and it is still
practiced in some communities. Ultimately, the essential element of baptism is the act of pouring or sprinkling
water, along with the intention of the person being baptized and the minister administering the sacrament.

• Baptism bring us new life in Christ

• Baptism unites us to the Risen Christ:

• • through the biblical symbol of water and the Holy Spirit, and

• • by making us share in Christ’s “baptism” of his Paschal Mystery

Both themes are presented in the Readings of the Easter Vigil’s liturgy. Baptism take away original sin, and every
personal sin in adults. Baptism’s sensible sign of washing with water symbolizes and effects a cleansing from all sin and a
rebirth to new life by the Spirit. To be in a state of sin means that God’s Holy Spirit is not dwelling within us. Therefore,
the coming of the Holy Spirit removes sin. It is the Spirit that frees us from sin. [The focus of Baptism is not on washing
away original sin, but on new life in Christ. Christ himself as Primordial Sacrament, is the fullest expression of Baptism
(he is the Baptized One), and its primary agent. “When anyone baptizes, it is really Christ himself who baptizes” (SC 7).]
Baptism “removes” original sin Baptism “removes” original sin by symbolizing and effecting our saving solidarity with
Christ, within the Spirit-filled community of his Body, the Church. We are thus strengthened in the life-long struggle
against sin through the loving embrace of the Spirit, joining us to the Risen Christ, our Savior, and to one another, as
members of his Body, the Church

Baptism incorporate us into the Church

Baptism unites us in Christ with the other members of Christ’s Body, the Church. “For in one
Spirit we were all baptized into one body. . . all given to drink the one Spirit” (1 Cor 12:13).
It is our union with the Baptized One, the Risen Christ, that makes us “Church.” As members of
Christ’s Body, we share in his mission of serving as Prophet, Priest and King.

Is Baptism necessary for salvation?

Christ, the unique Mediator and Way of salvation, affirmed the necessity of faith and baptism.
But since God wills ‘all to be saved’ (1 Tm 2:4), the grace needed for salvation is offered to all.
“For since Christ died for all, . . . we must hold that the Holy Spirit offers to all, in a manner
known only to God, the possibility of being made partners in Christ’s Paschal Mystery”

Why do we baptize infants?

Infants are baptized in “the faith of the Church,” or concretely in the faith of the parents and
god-parents.
Infant baptism highlights the truths that baptism is:
• a free gift of God, not something merited by us;
• the beginning of our faith-life;
• a gift given through the parents’ Christian faith-life.

These three elements must be present for a Baptism to be considered valid in the Catholic Church. The Church believes
that the presence of these elements ensures that the sacrament is truly a channel of God's grace and a sign of God's love
for humanity.

Matter: The matter of Baptism is water (Holy Water). It's the physical element used to symbolize the cleansing and
renewal that baptism signifies. The water must be poured or sprinkled on the person being baptized, with the intention
of baptizing them.

Form: The form of Baptism is the specific words spoken by the priest or deacon during the sacrament. These words
are: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." These words express the intention
of the sacrament and invoke the power of the Holy Trinity.

Minister: The minister of Baptism is a priest or deacon who has been ordained by the Catholic Church. The minister
must have the authority to administer the sacrament and must intend to perform the act of baptism.

CONFIRMATION
Confirmation is the sacrament in which, through the power of the Holy Spirit, a baptized person
is drawn into closer union with the Church and endowed with strength to actively spread the
Gospel.

The origin of the sacrament of Confirmation

Confirmation was originally part of the expanded rite of Baptism. But as the Church grew in size, the gift of the Spirit by
the “laying on of hands,” which in a way perpetuates the grace of Pentecost in the Church, was formed into a separate
sacrament.

The effects of the sacrament of Confirmation

Confirmation strengthens and confirms the grace of Baptism, strengthening and confirming the
mission to give public witness to Christ and the Church.
This “witness” flows from the permanent “character” imprinted by the sacrament on those confirmed.

What is the proper age for conferring Confirmation?

Within the ongoing discussion regarding the best time for conferring the sacrament, there are good reasons for
confirming around the age of discretion or later, which is the more common Church policy in the Philippines.
More important than the exact age at which to confirm is the careful preparation needed, for both the candidates and
their parents and sponsors. PCP II has stressed the urgent need for such a preparatory catechesis.

How is Confirmation related to Christ and the Church?

As the Primordial Sacrament, Christ himself is the Confirmed One in the Holy Spirit, as shown
throughout his earthly life, especially in his Paschal Mystery.
But this Spirit of the Lord Jesus is met in his Body, the Church, the Confirmed Church,
inaugurated at Pentecost.

How are godparents/sponsors for Baptism and Confirmation to be chosen?

In the Philippines, social relations between families often play a dominant role in the choice of godparents and sponsors.
While natural in a predominantly Catholic country, its “secularizing” tendency must be balanced by an equal insistence
on proper Faith norms for choosing godparents and sponsors.

Faith norms indicate sponsors should be:

• sufficiently mature persons, at least 16 years old;
• good-living Catholics who have been confirmed; and
• capable and sincerely intending to help the newly confirmed to faithfully live out the duties
of Christian life.

These three elements must be present for a Confirmation to be considered valid in the Catholic Church. The Church
believes that the presence of these elements ensures that the sacrament is truly a channel of God's grace and a sign of
God's love for humanity.
Matter: The matter of Confirmation is Chrism, a sacred oil blessed by the bishop. It's a visible sign of the gift of the Holy
Spirit, which strengthens our faith and empowers us to live as Christian witnesses. The Chrism is applied to the forehead
of the person being confirmed with the sign of the cross.

Form: The form of Confirmation is the specific words spoken by the bishop during the sacrament. These words are: "Be
sealed with the gift of the Holy Spirit." These words express the intention of the sacrament and invoke the power of the
Holy Spirit.

Minister: The minister of Confirmation is a Bishop. The Bishop is the successor of the apostles and has the authority to
administer this sacrament. He lays hands on the person being confirmed and anoints them with Chrism.

EUCAHRIST
"The Eucharist is 'the source and summit of the Christian life.' The other sacraments and all the Church's ministries and
works are directed toward it. For in the Eucharist is contained the whole spiritual wealth of the Church, namely Christ
himself, our Pasch.”

CCC
1322:

• Source and Summit: The Eucharist is the heart of the Catholic faith, the foundation and the goal of everything
we do as Christians.

• Whole Spiritual Wealth: The Eucharist contains all the grace and blessings we need for our spiritual journey.

• Christ Himself: The Eucharist is not just a symbol, but a real encounter with Christ, who gives himself to us in the
bread and wine.

• Pasch: The Eucharist is a celebration of Christ's Paschal Mystery, his death and resurrection, which brings us new
life.

How are we to study the Eucharist?

In studying the Eucharist we must avoid excessive explanation that tends to “rationalize” the Eucharist, and instead
consciously aim at a deeper, more personal, more prayerful understanding of this great Mystery of Faith and Gift of God’s
LOVE to us.

How is the Eucharist “prayer”?

The Eucharist celebration is “prayer” because it offers:

• perfect worship to the Father,
• making present the sacrifice of his Incarnate Son on the Cross,
• through the power of their Holy Spirit.
The five goals of authentic prayer are thus realized in the Eucharist:
thanksgiving, praise and adoration, contrition, petition and offering.

How is the Eucharist related to our daily life?

All our daily actions are fittingly offered to the Father along with the Body of the Lord in the Eucharistic celebration. The
Mass can unify and deepen our ordinary activities by consecrating them to God. Likewise, it is through these very
activities that we live out the Mass

How is the Mass structured like a meal?

In the Eucharistic celebration, we are called together.

The Liturgy of the Word __ Readings, Homily, Profession of Faith __ carry on the meal’s conversation.
Then the Liturgy of the Eucharist follows Christ’s four solemn actions:
• took (preparation of Gifts),
• blessed (Eucharistic Prayer),
• broke (Breaking of the Bread), and
• gave (Communion).

What do “bread and wine” in the Eucharist signify? The bread and wine are: • the food and drink in the Eucharistic
meal. As products of both God-given sources and human work, they exemplify the intrinsic working together of God and
human persons, in essential life-supporting food; • changed into the Body and Blood of Christ, making present the
WHOLE PERSON OF CHRIST. The Risen Christ is really present in his total personal reality, under the appearance of each
species, bread or wine. [The use of unleavened bread recalls the Exodus background of the Eucharist as Passover meal,
and symbolizes the purity and newness of the new “bread of life.” Wine symbolizes the product of Israel as Yahweh’s
vine, and of Christ, God’s true vine (cf. Jn 15:1-8).]
What are some effects of receiving Communion?
Receiving Holy Communion worthily:
• unites us with Christ,
• separates us from sin,
• reconciles us with one another, and
• builds up the Christian community, the Church

How are the bread and wine changed in the Eucharist?

In the Eucharist, bread and wine, as food and drink, take on a new:
• personal significance (trans-signification), and
• purpose or finality (trans-finalization), both based on the new
• reality of bread and wine (trans-substantiation) We are not to imagine some magical change from one material
substance (bread and wine) to another (the earthly Christ). Rather, the change is from ordinary earthly bread and wine
to a different level of reality, the Risen Christ. It is no longer “food that perishes,” but “food that remains unto life
eternal” (Jn 6:27), the glorified Risen Christ

How are we to understand this change?

The change of bread and wine into the Risen Christ must be seen within the larger mystery of how the Risen Christ:
• makes “everything continue in being” (Col 1:17), and
• brings redemption to “all creation groaning. . . to be i. set free from its slavery to corruption, and ii. share in the
glorious freedom of the children of God” (Rom 8:21f).
The Eucharistic bread and wine, therefore, prefigure the glorification of the whole material creation in the Risen Christ at
his Second Coming.

How is Christ present in the Eucharist?

The Risen Christ is present:

• not like a material thing, but
• in a personal presence,
• under the signs of food and drink (bread and wine),
• in a dynamic, lasting presence,
• in his risen, glorified body.

How important is devotion to the Blessed Sacrament?

Adoration of the Risen Christ in the Eucharist:

• draws us into more intimate friendship with Christ,
• deepens our sharing in his Paschal Mystery, and
• forms the center where all other forms of Catholic piety finally merge. In addition, it cultivates in us a “social love” of all
others who share Christ’s own saving love.
Eucharistic Adoration is the devotion or practice of spending time in prayer before the consecrated Host, expressing our
love and adoration for Christ present ins the Eucharist.

The Catholic Church emphasizes three essential elements for the validity of the Sacrament of the Holy Eucharist:

1. Matter: The matter of the Eucharist is bread and wine. These elements are essential for the sacrament to be
valid. The bread must be unleavened wheat bread, and the wine must be real grape wine, not just grape juice.

2. Form: The form of the Eucharist is the specific words spoken by the priest during the consecration. These words
are: "This is my body" and "This is my blood". These words express the intention of the sacrament and invoke
the power of the Holy Spirit to transform the bread and wine into the Body and Blood of Christ.

3. Minister: The minister of the Eucharist is a priest who has been ordained by the Catholic Church. The priest must
have the authority to administer the sacrament and must intend to perform the act of consecration.