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CHRISTIANITY

CHRISTIANITY. ROMAN CATHOLICISM. SACRAMENTS. A sacrament is an efficacious sign of grace , instituted by Christ and entrusted to the Church , by which divine life of grace is dispensed to us through the work of the Holy Spirit (CCC 1131). Sacraments confer the grace they signify.

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CHRISTIANITY

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  1. CHRISTIANITY ROMAN CATHOLICISM

  2. SACRAMENTS • A sacrament is an efficacious sign of grace, instituted by Christ and entrusted to the Church, by which divine life of grace is dispensed to us through the work of the Holy Spirit(CCC 1131). • Sacraments confer the grace they signify. • They give the grace they imply.

  3. JESUS CHRIST • Jesus Christ is the living, ever-present sacrament of God. (CCC 1088 - 1090.) • The Roman Catholic Church teaches that it is the universal sacrament of Jesus Christ. • The RomanCatholicChurch believes that it has a sacramental view of allreality.

  4. The Topic of Part 2 of the Catechism • “Because the Holy Spirit is the anointing of Christ, it is Christ who, as the head of the Body, pours out the Spirit among his members • to nourish, heal, and organize them in their mutual functions, • to give them life, send them to bear witness and associate them to his self-offering to the Father and to his intercession for the whole world.” • Through the Church’s sacraments, Christ communicates his Holy and sanctifying Spirit to the members of His body.” CCC 739

  5. Redemption • Redemption is mediated through the seven sacraments. • Christ acts through the sacraments. (CCC 1084 - 1085) • They are an experiential sign of Christ’spresence. (CC 1115 - 1116)

  6. SACRAMENTS OF INITIATION BAPTISM CONFIRMATION HOLY EUCHARIST

  7. BAPTISM

  8. Baptism: the sacrament which is the birth of the baptized into new life in Christ. • In Baptism, Original Sin is forgiven along with all personal sins. • By it we become adoptivechildren of the Father, members of Christ, and templesof the Holy Spirit; • It also incorporates us into the Church and makes us sharers in the priesthood of Christ(CCC 1279-1280).

  9. ESSENTIAL ELEMENTS • Immersion or the triple pouring of water on the head (CCC 694, 1214, 1217, 1240). • Saying the words of the formula(CCC, 1240). • I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.

  10. Baptism constitutes the foundation of communion among allChristians, including those who are not yet in fullcommunion with the CatholicChurch: • "For men who believe in Christ and have been properlybaptized are put in some, though imperfect, communion with the CatholicChurch. • Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the CatholicChurch." • "Baptism therefore constitutes the sacramentalbond of unity existing among all who through it are reborn.” CCC 271

  11. BAPTISM • Effects of the sacrament (CCC 1262-1270). • Die and rise with Christ(CCC 1227). • Freed from Original Sin and all sins(CCC 1263). • Adoptedchildren of God(CCC 1265-1266). • Members of the Church(CCC 1267-1270). • Indelible (cannot be removed) character; • This sacrament cannot be repeated(CCC 1272-1274). • Holy Spirit and discipleship(CCC 1241).

  12. CONFIRMATION

  13. Confirmation: the sacrament in which the gift of the Holy Spirit receivedat Baptism is confirmed, strengthened, and perfected for living the Christian life and spreading the faith to others; in this sacrament we receive a permanent sign or character so it cannot be repeated. • Every baptized person not yet confirmed can and should receive the sacrament of Confirmation. Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time," for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete. CCC 1306

  14. 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.CCC 1310 • Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two sacraments, it is appropriate that this be one of the baptismal godparents.CCC 1311

  15. THEOLOGY OF CONFIRMATION • "From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands isrightlyrecognizedbythe Catholic tradition astheorigin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church.” CCC 1288

  16. “This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. On several occasions Christ promised this outpouring of the Spirit, a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost. Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age. Those who believed in the apostolic preaching and were baptized received the gift of the HolySpirit in their turn.” CCC 1287

  17. FIRST CENTURIES • “In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "doublesacrament," according to the expression of St. Cyprian. Among other reasons, • the multiplication of infantbaptisms all through the year, • the increase of ruralparishes, and • the growth of dioceses often prevented the bishop from being present at all baptismal celebrations.

  18. FROM ONE SACRAMENT TO TWO In the WestthedesiretoreservethecompletionofBaptismtothebishopcausedthetemporalseparationofthetwo sacraments. TheEast has kept them united, so that Confirmation is conferred by the priestwhobaptizes. But he can do so only with the "myron" consecrated by a bishop.” CCC 1290

  19. EFFECTS AND IMPLICATIONS • Perfection of baptismal grace (CCC 1285). • Help of Holy Spirit’s gifts and fruits(CCC 1830-1832). • Indelible character; this sacrament cannot be repeated(CCC 1303-1305). • Confirmation, like Baptism, imprints a spiritualmark or indeliblecharacter on the Christian's soul; for this reason one can receive this sacrament onlyonce in one's life. (CCC1317). • Call to spread and defendfaith(CCC 1303). • Discernment of God’scall(CCC 1303). • Stewardship(CCC 1303).

  20. EFFECTS AND IMPLICATIONS • It is evident from its celebration that the effect of the sacrament of Confirmation is the specialoutpouring of the HolySpirit as once granted to the apostles on the day of Pentecost. CCC 1302 Confirmation brings an increase and deepening of baptismal grace: • it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; • it unites us more firmly to Christ; • it increases the gifts of the HolySpirit in us; • it renders ourbond with the Church more perfect; and

  21. it gives us a special strength of the HolySpirit to: • spread and defend the faithbyword and action as truewitnessesofChrist, • confess the name of Christboldly, and never to be ashamed of the Cross: • Recall then that you have received • the spiritualseal, • the spirit of wisdom and understanding, • the spirit of rightjudgment and courage, • the spirit of knowledge and reverence, • the spirit of holyfear in God'spresence. • Guard what you have received. • God the Father has marked you with his sign; Christ the Lord has confirmedyou and has placed hispledge, the Spirit, in your hearts. CCC 1303

  22. ESSENTIAL ELEMENTS • The essential rite of the sacrament in the Latin rite, "the sacrament of Confirmation is conferred through • the anointing with chrism on the forehead, which is done by the laying on of the hand, and • through thewords: 'AccipesignaculumdoniSpiritusSancti' [BesealedwiththeGiftoftheHolySpirit.].” CCC 1300

  23. HOLY EUCHARIST

  24. HOLY EUCHARIST • Holy Eucharist: the sacrament which re-presents in the Mass the sacrificialDeathofChrist and hisresurrection—making it possible for us to eat his Body and drink his Blood (CCC 1323). • It is called: Eucharist, because it is an action of thanksgivingtoGod. The Greek words eucharistein and eulogein recall the Jewish blessings that proclaim - especially during a meal - God'sworks: creation, redemption, and sanctification. (CCC 1328)

  25. TheLord'sSupper, because of its connection with the supper which the Lord took with his disciples on the eve of his Passion and because it anticipates the wedding feast of the Lamb in the heavenly Jerusalem. CCC 1329 • The BreakingofBread, because Jesus used this rite, part of a Jewish meal, when as master of the table he blessed and distributed the bread, above all at the Last Supper. It is by this action that his disciples will recognize him after his Resurrection, and it is this expression that the first Christians will use to designate their Eucharistic assemblies; by doing so they signified that all who eat the one broken bread, Christ, enter into communion with him and form but one body in him. • The Eucharistic assembly (synaxis), because the Eucharist is celebrated amid the assembly of the faithful, the visible expression of the Church. • We speak of the MostBlessedSacrament because it is the Sacrament of sacraments. The Eucharistic species reserved in the tabernacle are designated by this same name. CCC 1330

  26. HOLY EUCHARIST • We must therefore consider the Eucharist as: • thanksgiving and praise to the Father; • the sacrificialmemorial of Christ and his Body; • the presence of Christ by the powerofhisword and of hisSpirit. (CCC 1358). • Seen as the center of the Church’slife. (1343)

  27. The essentialsigns of the Eucharistic sacrament are wheatbread and grapewine, on which the blessing of the HolySpirit is invoked and the priestpronounces the words of consecration spoken by Jesus during the Last Supper: "Thisis my bodywhich will be given up for you. . . . This is the cup of my blood. . . .” CCC 1412 • By the consecration the transubstantiation of the bread and wine into the Body and BloodofChrist is brought about. Under the consecrated species of bread and wine Christhimself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651). CCC 1413

  28. CHRIST’S REAL PRESENCE • "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirelypresent.” (CCC 1374)

  29. WHO DOES THE CONSECRATION? CHRIST HIMSELF • St. John Chrysostom declares: It is not man that causes the thingsoffered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. • The priest, in the role of Christ, pronounces these words, buttheir power and grace areGod's. This is my body, he says. This word transforms the things offered.” CCC 1375

  30. TRANSUBSTANTIATION • The Council of Trent summarizes the Catholic faith by declaring: • "Because Christ our Redeemer said that it was trulyhisbody that he was offering under the species of bread, • it has always been the conviction of the Church of God, and this holy Council now declares again, that by • the consecration of the bread and wine there takes place • a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the wholesubstance of the wine into the substance of hisblood. • This change the holy Catholic Church has fittingly and properly called transubstantiation. CCC 1376

  31. Eucharistic presence of Christ • The Eucharistic presence of Christ • begins at the moment of the consecration • and endures as long as the Eucharisticspeciessubsist. • Christ is present whole and entire in each of the species • and whole and entire in each of their parts, • in such a way that the breaking of the bread • does notdivideChrist.CCC 1377

  32. WORSHIP OF THE EUCHARIST • In the liturgy of the Mass we express our faith in the realpresence of Christ under the species of bread and wine by genuflecting or bowingdeeply as a sign of adoration of the Lord. • "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemnveneration of the faithful, and carrying them in procession.”CCC 1378

  33. REAL PRESENCE • As faith in the realpresence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. CCC 1379 • "That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but onlybyfaith, which relies on divine authority.' CCC 1381

  34. SPECIES OF BREAD ALONE • Since Christ is sacramentally present under each of the species, communion under the species of breadalone makes it possible to receive all the fruit of Eucharisticgrace. For pastoral reasons this manner of receiving communion has been legitimately established as the mostcommonform in the Latinrite. • But "the sign of communion is morecomplete when given underbothkinds, since in that form the sign of the Eucharistic meal appears more clearly." This is the usual form of receiving communion in the Easternrites. CCC 1390

  35. Effects of the Sacrament • Union with Jesus and the Church(CCC 1391, 1396). • Forgiveness of venialsin(CCC 1394). • Protection from gravesin(CCC 1395). • Commits us tothepoor(CCC 1397).

  36. Requirements for the Sacrament • Requirements for fruitful reception. • Baptizedmember of the Church who • believes in the realPresence • and Transubstantiation(CCC 1376, 1385, 1387-1388). • Free from gravesin(CCC 1385). • Onehourfast from • food and • drink(CCC 1387).

  37. Is there any difference between receiving Holy Communion in a Catholic Church and going to communion in a Protestant worship service? • Yes, there are differences. • Because of Apostolic Succession and the priesthood, Holy Eucharist in the Catholic Church is the Body and Blood of JesusChrist. Churches without Apostolic Succession and the priesthood donot have that gift (CCC 817-822, 1411). • Reception of HolyCommunion in the Catholic Church is a statement of belief in the realPresence of Jesus in the Eucharist and of unity with all Catholics throughout the world. (CCC 1376, 1391, 1398) • Because of these differences, Catholicsmustnot take communion in Protestant worship services, and non-Catholicsmustnot receive Holy Communion in Catholic Churches. (CCC, no. 1411)

  38. EASTERN CHURCHES • The Eastern churches that are not in fullcommunion with the Catholic Church celebrate the Eucharist with greatlove. • "These Churches, although separated from us, yet possesstruesacraments, above all - by apostolic succession - the priesthood and the Eucharist, whereby they are still joined to us in closest intimacy." • A certain communion in sacris, and so in the Eucharist, "given suitablecircumstances and the approval of Church authority, is notmerelypossible but is encouraged." (CCC 1399)

  39. SACRAMENTS OF HEALING PENANCE - RECONCILIATION ANOINTING OF THE SICK

  40. PENANCE - RECONCILIATION

  41. WHAT IS THIS SACRAMENT CALLED? • It is called the sacrament of conversion because it makes sacramentally present Jesus' call to conversion, the first step in returning to the Father from whom one has strayed by sin. • It is called the sacrament of Penance, since it consecrates the Christian sinner's personal and ecclesial steps of conversion, penance, and satisfaction. CCC 1423

  42. It is called the sacrament of confession, since the disclosure or confession of sins to a priest is an essential element of this sacrament. In a profound sense it is also a "confession" - acknowledgment and praise - of the holiness of God and of his mercy toward sinful man. • It is called the sacrament of forgiveness, since by the priest's sacramental absolution God grants the penitent "pardon and peace.” • It is called the sacrament of Reconciliation, because it imparts to the sinner the love of God who reconciles: "Be reconciled to God.” He who lives by God's merciful love is ready to respond to the Lord's call: "Go; first be reconciled to your brother."

  43. Penance and reconciliation: the sacrament through which sins committed after Baptism can be forgiven, and reconciliationwithGod and community can be effected(CCC 1422, 1425, 1428, 1446). • Sin is before all else an offense against God, a rupture of communion with him. • At the same time it damagescommunion with the Church. • For this reason conversion entails both God'sforgiveness and reconciliationwiththeChurch, which are expressed and accomplished liturgically by the sacrament of Penance and Reconciliation. CCC 1440 • OnlyGodforgivessins.CCC 1441

  44. ESSENTIAL ELEMENTS • Confession to a priest is an essential part of the sacrament of Penance: • "All mortalsins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are mostsecret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly.” CCC1456

  45. Without being strictly necessary • Confession of everyday faults (venial sins) is nevertheless stronglyrecommended by the Church. • Indeed the regularconfession of our venial sins helps us • form our conscience, • fight against eviltendencies, • letourselves be healed by Christ and • progress in the life of the Spirit. • By receiving more frequently through this sacrament the gift of the Father'smercy, we are spurred tobemerciful as he is merciful. CCC 1458

  46. ESSENTIAL ELEMENTS • Like all the sacraments, Penance is a liturgicalaction. • The elements of the celebration are ordinarily these: • a greeting and blessing from the priest, • reading the word of God to illuminate the conscience and elicitcontrition, and • an exhortation to repentance; • the confession, which acknowledgessins and makes them known to the priest; • the imposition and acceptance of a penance; • the priest'sabsolution; • a prayer of thanksgiving and praise and • dismissal with the blessing of the priest.CCC 1480

  47. THE EFFECTS • Forgiveness of allsin(CCC 1442). • Reconciliation with God by which grace is received(CCC 1468-1469, 1496). • Reconciliation with the Church(CCC 1443-1445). • Remission of punishment for sin(CCC 1470, 1496). • Peace and serenity(CCC 1496). • Spiritualstrength to resisttemptation(CCC 1496).

  48. ANOINTING OF THE SICK

  49. LITURGICAL AND COMMUNAL • Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration, whether it takes place • in the family home, • a hospital or • church, • for a single sick person or • a whole group of sick persons. • It is very fitting to celebrate it within the Eucharist,

  50. CONNECTION TO PENANCE AND EUCHARIST • The celebration of the sacrament canbepreceded by the sacrament of Penance and followed by the sacrament of the Eucharist. • As the sacrament of Christ's Passover theEucharist should always be the lastsacrament of the earthlyjourney, the "viaticum” - the term for Eucharist given to a person dying or in the danger of death - for "passingover" to eternallife. CCC 1517

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