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Table of Contents

Introduction.................................................................................................1
1. Definitions of Sacrament.........................................................................1
1.1. Etymological Definition of Sacrament.............................................1
1.2. Essential Definition of Sacrament....................................................1
2. Biblical foundation of Sacraments..........................................................2
2.1. Old Testament...................................................................................2
2.2. New Testament.................................................................................2
3. Jesus Christ as Primordial Sacrament......................................................2
4. The Church as Sacrament of Christ.........................................................3
5. A Brief Look at each of the Seven Sacraments.......................................4
5.1. Sacrament of Baptism.......................................................................4
5.2. Sacrament of Confirmation..............................................................4
5.3. Sacrament of Holy Eucharist............................................................5
5.4. Sacrament of Penance.......................................................................5
5.5. Sacrament of Anointing of the sick..................................................6
5.6. Sacrament of Holy orders.................................................................6
5.7. Sacrament of Matrimony..................................................................7
6. The Sacraments as Channels of Divine Grace.........................................7
6.1. Definition of Grace...........................................................................7
6.2. The Grace effected by the Sacraments as Ex Opere Operato..........7
6.3. The Graces obtained in the Sacraments............................................8
6.3.1. Sanctifying Grace......................................................................8
6.3.2. The Supernatural Virtues and Gifts of the Holy Spirit..............8
Conclusion...................................................................................................9
Bibliography..............................................................................................10
 1

Introduction
The Sacraments are of a great importance because they are inseparable
with Christian life. They are Seven: Baptism, Confirmation, Holy Eucharist,
Penance, Anointing of the Sick, Holy Orders and Matrimony. In extension to
this, Christ is also regarded as the sacrament of God, and the Church as the
sacrament of Christ. Therefore, in our work, we shall show or demonstrate
how these Sacraments are the channels through which we, as Christians,
receive divine grace.
1. Definitions of Sacrament
1.1. Etymological Definition of Sacrament
The term sacrament derives from the Latin word: Sacramentum, which is
the combination of two words: Sacro-mentum (from the verb sacere,
consacrare: sacred, holy). This term has, etymologically, two meanings:
military oath of loyalty, obedience for serving; and the legal sense (amount of
money put before disputes or discussion in the juridical court). This notion of
the sacrament goes hand in hand with the term mystery. The word mystery
(mysterion) is from Greek. And Mystery means secret or hidden reality; thus,
inaccessible truths (philosophical, scientific and theological realities). It
means also secret knowledge (Gnosticism)1.
1.2. Essential Definition of Sacrament
For the Christians, a sacrament is a sacred sign instituted by Christ to give
grace. And they are entrusted to the Church2. Thus, Sacraments are the
powers that come forth from the Body of Christ, which is ever-living and life-
giving. They are actions of the Holy Spirit at work in Christ’s Body, the
Church3.
Therefore, seated at the right hand of the Father, and pouring out the Holy
Spirit on His Body, which is the church, Christ now acts through the
sacraments, He instituted to communicate grace4.
As a sign, sacrament signifies something real but beyond itself. Like
Christ’s miracles (Signs), sacraments instruct 5. This instruction is an essential
part of their purpose. Specifically, their purpose is to be sacred signs, to teach
sacredness, holiness, sanctity.

1
R. LATOURELLE, Dictionary of Fundamental Theology, New York: Crossroad, 2006,
100.
2
Catechism of the Catholic Church, Art. 1131.
3
Catechism of the Catholic Church, Art. 1116.
4
Catechism of the Catholic Church, Art. 1054.
5
Catechism of the Catholic Church, Art. 1123.
 2

2. Biblical foundation of Sacraments

2.1. Old Testament
In the Old Testament, Israel is the sacrament of God in history (Deut. 7:7;
11:14). They were the people elected by God. Through them, God could bless
humanity, especially in the Abrahamic covenant and also the covenant with
Noah. Thus, they became the sacrament in history, sign of presence of God
and blessings of God to humanity6. They are revealing the hiding and bringing
the blessings. Let us note that the word Mysterion was more used later to
signify the hidden, secret salvific plan of YHWH which will be, later, visible
and realized in Jesus Christ7.
2.2. New Testament
The New Testament indicates the paradigm shift from the single chosen
race to the universal chosen race8. The shifting was because of the
inauguration of the kingdom of God by Jesus. Jesus Christ becomes now the
sacrament of God to humanity. From His pierced side we got the sacraments 9.
Therefore, the sacraments of the New Covenant are effective signs of grace
instituted by Christ Himself.
3. Jesus Christ as Primordial Sacrament
Since Vatican II, theologians are used to say about Jesus, in his humanity,
as sacrament. And different terms are used to describe this reality: primordial
or fundamental sacrament; basic or root-sacrament 10. All of these terms center
around one idea, namely, that Jesus is the basic sacrament in the Church.
Indeed, Jesus as primordial sacrament means that all other Sacraments
have their meaning only in and through Jesus. Sacraments can be properly
understood only in relation to Jesus as sacrament. Jesus himself is present in
each Sacrament. He is source of their power and efficacy. Thus, the
sacraments find their fullest expression in Jesus.
Let us note that Jesus, in contemporary theology, is not presented as the
analogical sacrament but as the primordial sacrament, the root-sacrament 11. A
root is not analogous to a vine, but the very source out of which the vine both
defines itself and lives. So, too, with Jesus. And the understanding of Jesus as
primordial sacrament is based upon his own words: He who sees me sees the

6
J. F. WHITE, Sacraments as God’s Self Giving: Sacramental Practice and Faith,
Nashville: Abingdon Press, 1992, 104.
7
J. F. WHITE, Sacraments as God’s Self Giving, 110.
8
C. Brown (ed), The New International Dictionary of the New Testament Theology,
Michigan: Zondervan publisher, 1980, 99.
9
A. GANOCZY, An Introduction to Catholic Sacramental Theology, New York: Paulist
Press, 1984, 89.
10
E. SCHILLEBEECKX, Christ the Sacrament of the Encounter with God, New York:
heed and ward, 1963, 56.
11
E. SCHILLEBEECKX, Christ the Sacrament of the Encounter with God, 58.
 3

Father12. These words imply that his humanity, the visible presence in the
world was the sign and instrument of the presence of invisible God in the
world. Therefore, Jesus, God incarnated, through his humanity (humanness)
made God’s true self seen to people. In his public ministry to people, Jesus
sacramentalizes the loving kindness of the Father13.
Therefore, it is Jesus humanity which is sacrament (not Jesus – God’s
person in two natures). The humanity of Jesus is the sacramentum, that is, the
sign, or symbol, or perceptible, tangible, visible reality. The res sacramenti is
not the humanity of Jesus, but the divinity, is not the human person of Jesus
but the divine person. However, the two natures of Christ mirror the reality of
the Sacrament: symbol, sign (sacramentum) and reality (res sacramenti)14.
4. The Church as Sacrament of Christ
Vatican II affirms that the Church is the universal sacrament of salvation
(LG 1). Thus, she is a sign, instrument of salvation. She continues to do, in
space and time, what Jesus had begun. The Spirit of Jesus, abides in the
Church, enablings her to make visible God’s offer of transforming love15.
Indeed, Jesus, during his public life, met persons who suffered because of
oppression and poverty, who were sick and lonely and he announced Good
news to them (Lk.4:18-19). And today, the Church continues this mission of
Jesus Christ by proclaiming good news to people who are suffering or without
hope16. Therefore, as the Church owes her origin from Jesus Christ, she must
be seen primarily as an act of God coming to greater and greater visibility in
the world. As People of God, the Church is the official, visible and concrete
community witnessing to God’s salvific deed in Jesus Christ 17. Like her Lord
and Master who made God’s love visible in the world, she also continues to
follow in his footsteps and proclaims, through word and deeds, the saving
presence of God in the world. Hence, the Church can rightly be called the
sacrament of Christ in the world and she is fundamentally a sacrament
because Jesus is a sacrament18.
And the Church has Seven Sacraments. Let us now look, briefly, at them.

5. A Brief Look at each of the Seven Sacraments

12
K. RAHNER, “Sacrament” in Encyclopedia of Theology. A Concise Sacramentum
Mundi, Mumbai, St. Pauls , 2010, 112.
13
K. RAHNER, Meditations on the Sacraments, New York: Seaburry Press, 1977, 95.
14
E. SCHILLEBEECKX, Christ the Sacrament of the Encounter with God, 67.
15
M. S CHMAUS, Dogma 5: The Church as Sacrament, London: Sheed and Ward, 1975,
100.
16
M. SCHMAUS, Dogma 5: The Church as Sacrament, 102.
17
A. F LANNERY, Vatican Council II: The Conciliar and Post-Conciliar Documents,
Mumbai: St Pauls, 2007, 45.
18
M. SCHMAUS, Dogma 5: The Church as Sacrament, 102.
 4

5.1. Sacrament of Baptism

Baptism is a Sacrament which cleanses us from original sin, makes us
Christians, children of God, and heirs of heaven. Baptism is the sacrament of
regeneration through water in the word19. Biblical basis: Mt.28:19 - Jesus
commissions the apostles: Go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit; John
3:22; 4:1-2 – Jesus’s first disciples baptize other disciples; Acts 2:38-
41;10:47-48 - new believers are baptized in the name of Jesus by Peter and
others. Central formula: I baptize you in the name of the Father, and of the
Son, and of the Holy Spirit (the Trinitarian Formula, from Mt.28:19). Central
action: The candidate is immersed in water, or water is poured over the
candidate’s head. Effects: Original sin and other sins forgiven; becomes a
child of God, an heir of heaven and a member of the Church 20. Ministers:
Bishops, Priests, Deacons; any Christian (in case of urgent need).
Therefore, Baptism is necessary for salvation (Jn.3:5) and Justification
comes with baptism. It justifies man and imprints a character and
participation in the priesthood of Christ (LG 7, 1Cor.12:13). Justification
consists in to the remission sins, the sanctification and renewal of the interior
man. Thus, baptism infuses the sanctifying grace, which always goes together
with the infused habits of the virtues and the gifts of the Holy Spirit 21. The
baptized person is also granted the gratuitous gift: of faith, hope and charity.
5.2. Sacrament of Confirmation
Confirmation is a Sacrament through which we receive the Holy Spirit to
make us strong and perfect Christians and soldiers of Jesus Christ. With the
sacrament of Confirmation, the baptized are more perfectly bound to the
Church and are enriched with a special strength of the Holy Spirit 22. Hence
they are, as true witnesses of Christ, more strictly obliged to spread and
defend the faith by word and deed23. Biblical basis: Jn. 20:22 - Jesus breathed
on them (the disciples) and said, Receive the Holy Spirit; Acts 8:17; 19:6 -
believers receive the Spirit, especially through the laying on of the Apostle’s
hands; Acts 10:44-48 - the coming of the Spirit is closely associated with the
Baptism of new believers. Central formula: (Name), be sealed with the Gift
of the Holy Spirit. Central action: Laying on of hands (the bishop lays his
hands on the head of the confirmandi). Effects: Being strengthened by the
Holy Spirit. Ministers: Bishops; in some cases also Priests.

19
Catechism of the Catholic Church, Art. 1213.
A. GRUN, The Seven Sacraments, 97.
20

21
A. GRUN, The Seven Sacraments, 99.
22
K. B. OSBORNE, The Christian Sacrament of Initiation: Baptism, Confirmation and
Eucharist, Mahwah: Paulist Press, 1987, 60.
23
Catechism of the Catholic Church, Art. 1285.
 5

Therefore, the reception of the sacrament of confirmation is necessary for

the completion of baptismal grace24. Thus, Baptism and confirmation belong
closely together. Baptism gives the Holy Spirit as the new vital energy and so,
confirmation is assuming one’s baptismal promise and so, an increase in
sanctifying grace and strengthened in faith. With Confirmation, one is made
fighter, zealous person in proclaiming the Risen Christ.
5.3. Sacrament of Holy Eucharist
The Holy Eucharist is the Sacrament which contains the body and blood
of our Lord Jesus Christ under the appearances of bread and wine. Anyone
conscious of a grave sin must receive the sacrament of Reconciliation before
coming to communion25. Biblical basis: Mk.14:22-25; Mt.26:26-30; Lk.
22:14-23; 1Cor.11:23-25 – Jesus’s last Supper with his disciples; Jn.6: 48-58 -
the end of the Bread of Life discourse: eat my flesh; drink my blood;
Lk.24:35; Acts 2:42 - Christians gather for the Breaking of the Bread. Central
formula: This is my body... This is my blood... (Words of Institution from the
Last Supper). Central action: The bread and wine are blessed/consecrated by
the minister and received/shared by the communicants. Effects: Being
spiritually nourished by Christ’s body and blood; being united (in
communion) with Christ and other believers. Ministers: Bishops or Priests26.
Therefore, the Holy Eucharist is a sacrament of union with Christ (Holy
Trinity). It is sacrament of agape, praising and thanksgiving. Thus. Hence this
is a sacrament of love par excellence. The principal fruit of Eucharist is the
intimate union with Christ (1Cor.10:17).
5.4. Sacrament of Penance
Penance or Reconciliation is a Sacrament in which the sins committed
after Baptism are forgiven. In other words, 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 sins27. Biblical basis: Jn.20:23 - If you forgive the sins of any,
they are forgiven them; if you retain the sins of any, they are retained;
Mt.16:19; 18:18 - more sayings on binding and loosing; James. 5:16 - confess
your sins to one another28. Central formula: I absolve you from your sins, in
the name of the Father, and of the Son, and of the Holy Spirit (the Words of
Absolution). Central action: The penitent confesses his sins, expresses
contrition, and proposes amendment; the confessor suggests a penance and
speaks the words of absolution. Effects: Being forgiven one’s sins; being

Catechism of the Catholic Church, Art. 1285.

24

25
Catechism of the Catholic Church, Art.1385.
26
K. B. OSBORNE, The Christian Sacrament of Initiation, 74.
27
C. MALLIA, The Sacrament of Reconciliation: the life of Love Renewed, Kenya:
Paulines Publication Africa, 1999, 10.
28
C. MALLIA, The Sacrament of Reconciliation: the life of Love Renewed, 25.
 6

reconciled to God the Church, and other people29. Ministers: Bishops or

priests.
5.5. Sacrament of Anointing of the sick
The Anointing of the Sick is the sacrament which gives health and
strength to the soul; and sometimes to the body when we are in danger of
death. By the Sacred Anointing of the Sick and the prayer of the priests, the
whole Church commends those who are ill to the sufferings of Christ 30 (LG
11). Biblical basis: Mk. 6:7-13 – Jesus’s disciples anointed with oil many
who were sick and healed them; James 5:14-16 - call for the elders (priests) of
the church and have them pray over (the sick), anointing them with oil in the
names of the Lord. Central formula: Through this holy anointing may the
Lord in his love and mercy help you with the grace of the Holy Spirit. May
the Lord who frees you from sin save you and raise you up (Sacramentary of
the Church). Central action: The minister anointing the sick person’s
forehead and hands with blessed oil. Effects: Being strengthened in time of
illness31. Ministers: Bishops or Priests.
Therefore, the person, when anointed, is restored to God’s grace. The
Anointing strengthens the sick person in especially two ways: Trust in God’s
mercy and courage is received to face the future, especially the prospect of
death. A person is prepared to enter eternity with a peaceful acceptance of
God’s will32. Thus, it gives extraordinary patience in enduring whatever
sufferings are experienced, and enables the one anointed to resist the
temptations of the devil to discouragement or even despair.
5.6. Sacrament of Holy orders
Holy Orders is a Sacrament by which bishops, priests, and other ministers
of the Church are ordained and receive the power and grace to perform their
sacred duties33. Biblical basis: Mk.3:13-19 - Jesus calls and appoints the
Twelve Apostles; Acts 6:6; 1Tim. 4:14; 5:22; 2Tim. 1:6 - laying on of hands
as the ordaining or commissioning rite of local Christian leaders. Central
formula: A long Prayer of Consecration. Central action: The bishop lays his
hands on the head of the one who will be ordained; he also anoints his hands
and performs several other symbolic gestures. Effects: Becoming a member
of the ordained clergy, the church’s official leadership orders 34. Ministers:
Bishops only.

29
Catechism of the Catholic Church, Art.1496.
30
Catechism of the Catholic Church, Art.1499.
31
A. GRUN, The Seven Sacraments, 117.
32
A. GRUN, The Seven Sacraments, 118.
33
A. GRUN, The Seven Sacraments, 121.
34
A. GRUN, The Seven Sacraments, 125.
 7

5.7. 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
offspring35. Biblical basis: Gen. 2:24 - a man leaves his parents and clings to
his wife and they become one flesh; Mk.10:2-12; Mt. 19:1-9 - Jesus teaches
against divorce; What God has joined together, let no one separate; Eph. 5:22-
33; 1Cor. 7:10-16 - Paul stresses the unity of husbands and wives; (not simply
Jesus’s presence at the wedding at Cana, Jn. 2:1-11). Central formula: I,
(name), take you, (name), to be my husband/wife. I promise to be true to you
in good times and in bad, in sickness and in health. I will love you and honor
you all the days of my life. (Or a similar formula). Central action: The
husband and wife make these promises to each other publicly. (Rings – one or
an exchanged pair - are a visible sign of this verbal commitment.) Effects:
Being united (one flesh) in God’s eyes; becoming a publicly and legally
recognized couple36. Ministers: the couple themselves. (Clergy are just the
official witnesses).
6. The Sacraments as Channels of Divine Grace
6.1. Definition of Grace
Grace means the undeserved gift of God. So, as grace means gratuitous,
unmerited gift which we receive from God, none can denies that through the
Sacraments, we are receiving different gifts from God 37. These different gifts,
which we receive in different sacraments, do not depend on one’s personal
effort. Therefore, grace is the very life of God himself which He shares with
us. In the sacraments we participate in God’s own life and work. As fire
transforms into itself everything it touches, so the Holy Spirit transforms into
the divine life whatever is subjected to his power38.
6.2. The Grace effected by the Sacraments as Ex Opere Operato
The grace, which we receive through sacraments, is said to be ex opere
operato, which means by the very act of the action’s being performed. In
other words, without depending upon the disposition of the person receiving
the sacrament because it is God who takes the initiative in making the free
offer of grace to us in the sacraments, ex opere operato39. But, we must freely
accept God and open our souls to his grace, ex opere operantis. Thus, the
sacraments work ex opere operato because, as Christ assured us, without me
you can do nothing (Jn.5:5). They work ex opere operantis because, as St
Augustine reminded us, God, who created us without us, will not save us

35
Catechism of the Catholic Church, Art.1601.
36
A. GRUN, The Seven Sacraments, 145.
37
A. GRUN, The Seven Sacraments, Mumbai. St. Pauls, 2009, 54.
38
Catechism of the Catholic Church, Art. 1127.
39
Catechism of the Catholic Church, Art. 1128.
 8

without us. We can’t do it without him, and He won’t do it without us. In

other words, we obtain grace by free cooperation with God 40. God gives
graces us, but He doesn’t force us to receive them; but our cooperation is
needed. St. Cyril of Jerusalem says, Cleanse your vessel, that you may receive
grace more abundantly. If you have labored little, you receive little; but if
you have wrought much, the reward is great. And the Second Vatican
Council’s Fathers will accentuate on actuosa participatio - active participation
on the side of the recipients of the Sacrament for better efficacy41.
6.3. The Graces obtained in the Sacraments
6.3.1. Sanctifying Grace
The sacraments are not signs merely reminding a person or community
about what Jesus had done in the past. They are not merely tokens of grace
displayed by the Church or mere promises of grace to be received by the
recipient in the future. They effect grace, really bring recipients to the
encounter with Jesus Christ. And, the first effect of the Sacraments is
sanctifying grace, which consists of the intimate communion of life with
Christ42. The Sacraments are the real and active presence of Christ symbolized
in the concrete words, actions and objects and offered to the potential
recipient of the sacrament43. This communion necessarily tends to make itself
extrinsic in action. Grace, in totally possessing man, renews him in his very
being, transforms and deifies him. Receiving the divine gift of grace, he truly
becomes a new creature. Man becomes a son of God in the Son, and thus a
participant in the ineffable life of the Trinity. The fact that every sacrament
communicates sanctifying grace is clearly affirmed by the Council of Trent44.
Therefore, Sanctifying grace is given to the individual recipients so that
they are sanctified and united to God. It brings to the conversion of heart of
the recipient.
6.3.2. The Supernatural Virtues and Gifts of the Holy Spirit
Along with sanctifying grace, are infused the natural complements which
are the supernatural virtues (Faith, hope, Charity, justice, temperance…) and
the gifts of the Holy Spirit45. Grace is identified with the presence of God
himself - uncreated grace. When this presence of God is communicated to
persons it is referred to as created grace. Grace is known in and through its
effects. In other terms, Closeness to God is demonstrated through the good
works that a person practices or does. Grace is seen as bringing about a
40
Catechism of the Catholic Church, Art. 2002.
41
A. FLANNERY, Vatican Council II: The Conciliar and Post-Conciliar Documents, 87.
42
A. NWABEKEE, The Seven Sacraments of Christian Life and Worship, Enugu: Victojo
Production, 2005, 385.
43
A. NWABEKEE, The Seven Sacraments of Christian Life and Worship, 388.
44
B. HARING, The Sacraments in secular age: A vision in depth on sacramentality and
its impact on Moral life, Great Britain: St. Pauls Publication, 1983, 74.
45
B. HARING, The Sacraments in secular age, 200.
 9

relationship between God and persons in this world 46. This relationship is
possible because of the indwelling of the Holy Spirit. It is the action of the
Holy Spirit that makes the sacramental action fruitful through his different
gifts given to the humans (1Cor.12:1-11). These gifts are given for
undertaking various tasks and offices for the renewal and building up of the
Church (LG 12).
Briefly, in Jesus Christ, the Church recognizes the true and unique
manifestation of God in the world. Jesus Christ brought wholeness to persons
and sent them to proclaim to others the good news that he embodied in his
words and deeds. The sacraments make present the same Christ who
proclaims a message of healing and wholeness.
Since every sacrament means an encounter with Christ in his Church in
which there are People, sacramental grace has Christological ( one is in
relation with Christ / Holy Trinity), ecclesiological ( one is in relation with
the Church) and anthropological ( one is in relation with others )
dimensions47.
Conclusion
In conclusion, the Sacraments are really the channels of divine grace to
the humans. Therefore, Sacraments, instituted by Jesus and observed by the
church, are visible sign of grace. They reassure and strengthen the faith of
fallen human beings. The necessity of receiving the sacraments is affirmed by
Trent and the Catechism of the Catholic Church: Sacraments are necessary for
salvation 48. These Seven Sacraments touch all the stages an all the important
moments of Christian life: they give birth and increase, healing and mission to
the Christian’s life of faith.
Thus, through Sacraments are divine life is dispensed to us. The visible
rites by which the sacraments are celebrated signify and make present the
graces proper to each sacrament. They bear fruit in those who receive them
with the required dispositions. They are the effective sign of grace. Effective
means successful; they cause grace for salvation. Trent taught that the grace
of the sacraments does not depend on the minister but it is ex opere operato.
They confer grace immediately.
The purpose of the Sacraments is to sanctify men, to build up the Body of
Christ, to give worship to God. They teach, instruct, as Jesus was teaching
and instructing his fellowmen.

46
B. HARING, The Sacraments in secular age, 85.
47
E. SCHILLEBEECKX, Christ the sacrament of the Encounter with God, 500.
48
Catechism of the Catholic Church, Art.1129.
 10

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