Sacraments are outward signs of inward grace, instituted by Christ for our sanctification. Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. The seven sacraments touch all the stages and all the important moments of Christian life: they give birth and increase, healing and mission to the Christian's life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life. The Seven Sacraments of the Roman Catholic Church can be drawn together in three categories: the Sacraments of Initiation (Baptism, Confirmation, and Eucharist), Sacraments of Healing (Reconciliation and Anointing of the Sick), and Sacraments of Vocation (Marriage and Holy Orders).

The Sacrament of Anointing of the Sick

"By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ." (Office of the Catechism, Art V)

The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age. Each time a Christian falls seriously ill, he may received the Anointing of the Sick, and also when, after he has received it, the illness worsens (Catechism, 1528-1529). Only priests (presbyters and bishops) can give the sacrament of Anointing of the Sick.

In the Anointing of the Sick, the Holy Spirit: unites the sick to the passion of Christ for their good and that of the Church; prepares them for passage to eternal life; grants forgiveness of sins if the person is unable to receive the Sacrament of Penance; restores health if this be God's will (Cf. Catechism, 1532).

It is often said the dying go through the stages of denial, anger, bargaining, depresson, and acceptance. The Anointing of the Sick helps loved ones release the dying to God and assists the gravely ill to accept death should it be God's will at that time.

Rectory::
252 Granada Ave., Long Beach, Ca. 90803
Tel: 562-438-3826; Fax 562-438-2227

Church:
5100 E. Broadway, Long Beach, CA 90803

The Sacrament of Baptism

The Sacraments of Christian Initiation --Baptism, Confirmation, and the Eucharist-- lay the foundations of every Christian life.

Baptism is an immersion in water where we die and rise with Christ. It is a path of regeneration in the Holy Spirit. It is an enlightenment communicating God's saving Revelation to the candidate. By Baptism all sins are forgiven, original sin and all personal sins, as well as punishment for sin (Cf. Catechism, 12-14-1216; 1263)

How necessary is Baptism? The Lord Himself affirms that Baptism is necessary for salvation (Jn 3:5; Catechism, 1257). Baptism is necessary for salvation, because Jesus Christ said: ‘ Unless you are born again of water and the Holy Spirit, you cannot enter the kingdom of God.’

However, those who genuinely desire Baptism or who suffer death for their Christian faith, but die before they can receive the Sacrament, are said to have received ‘Baptism of desire’ or Baptism of blood’. As for those who are not baptised before they die, we commend them in our prayers to the infinite mercy of God.

The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.

Baptism is a commitment to living and sharing the life and values of Jesus Christ within the family of the Church. Since we cannot expect such a commitment from an infant, the Church looks to th efaith of you, the parents, and to your active membership in the parish, as the basis for baptizing your child.

Responsibilities of a Catholic Parent:
+ to ensure that your child lives in a home that reflects Catholic Church values.
+ to live as a model for your child.
+ to walk th ejourney of faith with your child, supporting, loving, and encouraging her/her.
+ to educate your child in the teachings of Christ and the Church.
+ to help your child become a loving, forgiving and reconciling person.

In Choosing Godparents:

Godparents act as loving support to the parents who have made the decision to baptize the child. SInce the Godparents are expected to be a role model of Christin living, they should be:

a. active mature members of the Catholic community (baptized and confirmed).
b. strong Catholic Christian witnesses to a life based on the values of Jesus.
c. willing to attend class before the baptism.

Baptism is aAdministered on the second Sunday of the month by appointment only. Note: 1st and 3rd Sundays of the month. Please call the rectory ten days in advance.

The Sacrament of Confirmation

What is the Sacrament of Confirmation? The Cathechism (1293-1300) sets out the rite and celebration of tthe sacrament, from which we best learn its significance. It is the second of the three Sacraments of Initiation. In this sacrament, we receive a special giving of the Holy Spirit.

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 the words "..[Be sealed with the Gift of the Holy Spirit] (Catechism, 1300). Through Confirmation, we more clearly say, "Abba" Father. We come closer to Christ and experience an increase of the gifts of the Spirit. Our tie to the Church is stronger. The Spirit helps us spread and defend our faith by work and deed as witnesses of Christ. (cf. Cathechism, 1302-1303).

For its effects, Confirmation imparts an increase of sanctifying grace which makes the recipient a "perfect Christian"; a special sacramental grace consisting in the seven gifts of the Holy Ghost and notably in the strength and courage to confess boldly the name of Christ; an indelible character by reason of which the sacrament cannot be received again by the same person. A further consequence is the spiritual relationship which the person confirming and the sponsor contract with the recipient and with the recipient's parents.

In the rite of Confirmation, the sign of anointing signifies an indelible character and imprints a spiritual seal. Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy. it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds and it makes radiant with beauty, health, and strength. By this anointing the confirmand receives the "mark," the seal of the Holy Spirit.

Contact: Cindy Rodriguez 425-9573

Rite of Christian Initiation of Adults: This rite, known as RCIA is a process whereby adults who are either not baptized or who have been baptized into another Christian faith tradition are initiated into the Roman Catholic tradition. After a period of Inquiry, a person may decide to formally enter into the process and begins the period of Catechumenate, during which they become familiar with the Catholic Christian tradition. After this period of preparation, they enter into the period of Purification and Enlightenment, a six-week period of intense preparation for receiving the Sacraments of Initiation at the Easter Vigil on Holy Saturday night. After being received into the community, there is a fourth period of Mystagogy, during which the newly-received member experiences the joy of being part of the faith community.

Contact: Earl Lovett 439-3198

Holy Eucharist - The Supper of the Lamb

The many names we give to this holy mystery of salvation outline its rich meaning.

Eucharist, because we thank God for gifts and graces.

Lord's Supper, because it is a sacred meal of a divine and human community, continuing what happened on Holy Thursday.

Breaking of the Bread, the first Christian term for Eucharist.

Holy Sacrifice, for it makes Christ's sacrifice present.

Divine Liturgy, for all liturgy finds its center and expression in the Eucharistic celebration.

Eucharistic Assembly, for the assembly of the faithful celebrate it as the visible expression of the Church.

Holy Communion, for the Body of Christ feeds and advances the Body of Christ, the Church, through Communion.

Mass, for the faithful are sent forth to do God's will.

The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper... (Catechism, 1412).

The Sacrament of Holy Orders

Order is the appropriate disposition of things equal and unequal, by giving each its proper place (St. Aug., "De civ. Dei," XIX, xiii). Order primarily means a relation. It is used to designate that on which the relation is founded and thus generally means rank (St. Thom., "Suppl.", Q. xxxiv, a.2, ad 4um). In this sense it was applied to clergy and laity (St. Jer., "In Isaiam", XIX, 18; St. Greg. the Great, "Moral.", XXXII, xx). Order is used to signify not only the particular rank or general status of the clergy, but also the outward action by which they are raised to that status, and thus stands for ordination. It also indicates what differentiates laity from clergy or the various ranks of the clergy, and thus means spiritual power. The Sacrament of Order is the sacrament by which grace and spiritual power for the discharge of ecclesiastical offices are conferred.

Grace was attached to this external sign and conferred by it. "I admonish thee, that thou stir up the grace of God which is in thee, through (dia) the imposition of my hands" (II Tim., i, 6). This grace is something permanent, as appears from the words "that thou stir up the grace which is in thee". The grace then is not a charismatic gift, but a gift of the Holy Spirit for the rightful discharge of official duties. The Sacrament of Order has ever been recognized in the Church as such.
The first effect of the sacrament is an increase of sanctifying grace. With this, there is the sacramental grace which makes the recipient a fit and holy minister in the discharge of his office. As the duties of God's ministers are manifold and onerous, it is in perfect accord with the rulings of God's Providence to confer a special grace on His ministers. The dispensation of sacraments requires grace, and the rightful discharge of sacred offices presupposes a special degree of spiritual excellence. The principal effect of the sacrament is the character (q.v.), a spiritual and indelible mark impressed upon the soul, by which the recipient is distinguished from others, designated as a minister of Christ, and deputed and empowered to perform certain offices of Divine worship (Summa, III, Q. lxiii, a. 2). The sacramental character of order distinguishes the ordained from the laity. It gives the recipient in the diaconate, e.g., the power to minister officially, in the priesthood, the power to offer the Sacrifice and dispense the sacraments, in the episcopate the power to ordain new priests and to confirm the faithful. (Condensed from: The Catholic Encyclopedia)

The Sacrament of Matrimony

"The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament." (Catechism of the Catholic Church)

For Catholics, the Sacrament of Marriage, or Holy Matrimony, is a public sign that one gives oneself totally to this other person. It is also a public statement about God: the loving union of husband and wife speaks of family values and also God's values.

The parties to a marriage covenant are a baptized man and woman, free to contract marriage, who freely express their consent; "to be free" means:
- not being under constraint;
- not impeded by any natural or ecclesiastical law.

It is clear that while marriage, inasmuch as it is an outward sign of grace and also produces interior grace, has the nature common to all the sacraments, still, viewed as an external sign, it is unique and very different from the other sacraments. The external sign is a contract; hence marriage, even as an effective sign or sacrament, has precisely the nature and quality of a contract, its validity depending on the rules for the validity of contracts.

The marriage covenant, by which a man and a woman form with each other an intimate communion of life and love, has been founded and endowed with its own special laws by the Creator. By its very nature it is ordered to the good of the couple, as well as to the generation and education of children. Christ the Lord raised marriage between the baptized to the dignity of a sacrament.

Since marriage establishes the couple in a public state of life in the Church, it is fitting that its celebration be public, in the framework of a liturgical celebration, before the priest (or a witness authorized by the Church), the witnesses, and the assembly of the faithful.

This is the reason why the Church normally requires that the faithful contract marriage according to the ecclesiastical form. Several reasons converge to explain this requirement:

a. Sacramental marriage is a liturgical act. It is therefore appropriate that it should be celebrated in the public liturgy of the Church;
b. Marriage introduces one into an ecclesial order, and creates rights and duties in the Church between the spouses and towards their children;
c. Since marriage is a state of life in the Church, certainty about it is necessary (hence the obligation to have witnesses);
d. The public character of the consent protects the "I do" once given and helps the spouses remain faithful to it.

So that the "I do" of the spouses may be a free and responsible act and so that the marriage covenant may have solid and lasting human and Christian foundations, preparation for marriage is of prime importance. (For more, cf: The Catholic Encyclopedia)

The Sacrament of Reconciliation

Penance is a sacrament of the New Law instituted by Christ in which forgiveness of sins committed after baptism is granted through the priest's absolution to those who with true sorrow confess their sins and promise to satisfy for the same. It is called a "sacrament" not simply a function or ceremony, because it is an outward sign instituted by Christ to impart grace to the soul. By way of further explanation it is needful to correct certain erroneous views regarding this sacrament which not only misrepresent the actual practice of the Church but also lead to a false interpretation of theological statement and historical evidence.

From this it should be clear:

• that penance is not a mere human invention devised by the Church to secure power over consciences or to relieve the emotional strain of troubled souls; it is the ordinary means appointed by Christ for the remission of sin.

• No Catholic believes that a priest simply as an individual man, however pious or learned, has power to forgive sins. This power belongs to God alone; but He can and does exercise it through the ministration of men.

• It is not true that for the Catholic the mere "telling of one's sins" suffices to obtain their forgiveness. Without sincere sorrow and purpose of amendment, confession avails nothing, the pronouncement of absolution is of no effect, and the guilt of the sinner is greater than before.

• While this sacrament as a dispensation of Divine mercy facilitates the pardoning of sin, it by no means renders sin less hateful or its consequences less dreadful to the Christian mind; much less does it imply permission to commit sin in the future.

Confession Schedule: Saturdays: 3:45 to 4:45 pm. First Fridays: Before the 8:00 am Mass