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physical life unless man is first born in the flesh, so spiritual life or grace cannot be had unless man
is spiritually reborn. This rebirth is effected through Baptism: "Unless a man be born again of water
and the Holy Ghost, he cannot enter into the kingdom of God."[4] It must be known that, just as a
man can be born but once, so only once is he baptized. Hence, the holy Fathers put into the Nicene
Creed: "I confess one baptism." The power of Baptism consists in this, that it cleanses from all sins
as regards both their guilt and their punishment. For this reason no penance is imposed on those
who are baptized, no matter to what extent they had been sinners. Moreover, if they should die
immediately after Baptism, they would without delay go to heaven. Another result is that, although
only priests "ex officio" may baptize, yet any one may baptize in case of necessity, provided that
the proper form of Baptism is used. This is: "I baptize thee in the name of the Father, and of the
Son, and of the Holy Ghost." This Sacrament receives its power from the passion of Christ. "All we
who are baptized in Christ Jesus are baptized in His death."[5] Accordingly there is a threefold
immersion in water after the three days in which Christ was in the sepulchre.[6]
"Confirmation."--The second Sacrament is Confirmation. Just as they who are physically born need
certain powers to act, so those who are reborn spiritually must have the strength of the Holy Spirit
which is imparted to them in this Sacrament. In order that they might become strong, the Apostles
received the Holy Spirit after the Ascension of Christ: "Stay you in the city till you be endowed
with power from on high."[7] This power is given in the Sacrament of Confirmation. They,
therefore, who have the care of children should be very careful to see that they be confirmed,
because great grace is conferred in Confirmation. He who is confirmed will, when he dies, enjoy
greater glory than one not confirmed, because greater grace will be his.
"Holy Eucharist."--The Eucharist is the third Sacrament. In the physical life, after man is born and
acquires powers, he needs food to sustain and strengthen him. Likewise in the spiritual life, after
being fortified, he has need of spiritual food; this is the Body of Christ: "Except you eat the flesh of
the Son of man and drink His blood, you shall not have life in you "[8] According to the prescribed
law of the Church, therefore, every Christian must at least once a year receive the Body of Christ,
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and in a worthy manner and with a clean conscience: "For he that eateth and drinketh unworthily
[that is, by being conscious of unconfessed mortal sin on his soul, or with no intent to abstain from
it] eateth and drinketh judgment to himself."[9]
"Penance."--The fourth Sacrament is Penance. In the physical life, one who is sick and does not
have recourse to medicine, dies; so in the spiritual order, one becomes ill because of sin. Thus,
medicine is necessary for recovery of health; and this is the grace which is conferred in the
Sacrament of Penance: "Who forgiveth all thy iniquities; who healeth all thy diseases."[10] Three
things must be present in the Sacrament of Penance: contrition, which is sorrow for sin together
with a resolution not to sin again; confession of sins, as far as possible entire; and satisfaction
which is accomplished by good works.
"Extreme Unction."--Extreme Unction is the fifth Sacrament. In this life there are many things
which prevent one from a perfect purification from one's sins. But since no one can enter into
eternal life until he is well cleansed, there is need of another Sacrament which will purify man of
his sins, and both free him from sickness and prepare him for entry into the heavenly kingdom. This
is the Sacrament of Extreme Unction. That this Sacrament does not always restore health to the
body is due to this, that perhaps to live is not to the advantage of the soul's salvation. "Is any man
sick amongst you? Let him bring in the priests of the Church and let them pray over him, anointing
him with oil in the name of the Lord. And the prayer of faith shall save the sick man. And the Lord
shall raise him up; and if he be in sins, they shall be forgiven him."[11] It is now clear that the
fullness of life is had from these five Sacraments.
"Holy Orders."--It is necessary that these Sacraments be administered by chosen ministers.
Therefore, the Sacrament of Orders is necessary, by whose powers these Sacraments are dispensed.
Nor need one note the life of such ministers, if here and there one fail in his office, but remember
the virtue of Christ through whose merits the Sacraments have their efficacy, and in whose Name
the ministers are but dispensers: "Let a man so account of us as of the ministers of Christ and the
dispensers of the mysteries of God."[12] This then is the sixth Sacrament, namely, Orders.
"Matrimony."--The seventh Sacrament is Matrimony, and in it men, if they live uprightly, are
saved; and thereby they are enabled to live without mortal sin. Sometimes the partners in marriage
fall into venial sin, when their concupiscence does not extend beyond the rights of matrimony; but
if they do go beyond such rights, they sin mortally.[13]
THE FORGIVENESS OF SINS
By these seven Sacraments we receive the remission of sins,[14] and so in the Creed there follows
immediately: "the forgiveness of sins." The power was given to the Apostles to forgive sins. We
must believe that the ministers of the Church receive this power from the Apostles; and the
Apostles received it from Christ; and thus the priests have the power of binding and loosing.
Moreover, we believe that there is the full power of forgiving sins in the Church, although it
operates from the highest to the lowest, i.e., from the Pope down through the prelates.[15]
THE COMMUNION OF SAINTS
We must also know that not only the efficacy of the Passion of Christ is communicated to us, but
also the merits of His life; and, moreover, all the good that all the Saints have done is
communicated to all who are in the state of grace, because all are one: "I am a partaker of all them
that fear Thee."[16] Therefore, he who lives in charity participates in all the good that is done in the
entire world; but more specially does he benefit for whom some good work is done; since one man
certainly can satisfy for another.[17] Thus, through this communion we receive two benefits. One is
that the merits of Christ are communicated to all; the other is that the good of one is communicated
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to another. Those who are excommunicated, however, because they are cut off from the Church,
forfeit their part of all the good that is done, and this is a far greater loss than being bereft of all
material things. There is a danger lest the devil impede this spiritual help in order to tempt one; and
when one is thus cut off, the devil can easily overcome him. Thus it was in the primitive Church
that, when one was excommunicated, the devil even physically attacked him.[18]
(For "Questions for Discussion" see Chapter 6.)
ENDNOTES
1. Rom., xii. 5. 11. James, v. 1 4- 15.
2. "The evangelist St. John, writing to the faithful on 12. Cor., iv. 1.
the divine mysteries, tells them that he undertook to
instruct them on the subject; 'that you,' he says, 'may 13. See the "Explanation of the Sacraments," p. 130;
have fellowship with us, and our fellowship be with and "The Commandments." p. 99.
the Father and with His Son, Jesus Christ' (I John, i. 3).
Now, this fellowship consists in the Communion of 14. Baptism and Penance are called Sacraments of the
Saints. . . This Article is, as it were, a sort of dead, because they take away sin and give the first
explanation of the preceding one, which takes up the grace of justification. The other five Sacraments are
unity, sanctity, and catholicity of the Church. For the called Sacraments of the living, because one who
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