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Sacraments

Sacraments are “powers that comes forth” from the Body of Christ, which is ever-living and life-giving. They are actions of the Holy Spirit at work in his Body, the Church. They are “the masterworks of God” in the new and everlasting covenant.

Christ has fulfilled all the signs and sacraments of the old testament in himself and given greater grace through 7 simple yet very powerful sacraments. .. they are avenues of real grace from which we receive the ability to live as children of God. Through the sacraments we become children of God. You and I were created to be members of the divine family of God. God shares himself with us and he does it through the sacraments

Baptism, Confirmation, and the Eucharist are the three sacraments of initiation. They lay the foundations of every Christian life

The Sacrament of Baptism is often called “The door of the Church,” because it is the first of the seven sacraments not only in time (since most Catholics receive it as infants) but in priority, since the reception of the other sacraments depends on it. It is the first of the three Sacraments of Initiation, the other two being the Sacrament of Confirmation and the Sacrament of Holy Communion.

Once baptized, a person becomes a member of the Church. Traditionally, the rite (or ceremony) of baptism was held outside the doors of the main part of the church, to signify this fact.

When Jesus was baptized, he instituted the sacrament of Baptism. His Baptism blessed and sanctified the waters, thus making the sacrament efficacious. Cementing Baptism’s place in the New Covenant, Christ later tells his disciples to “go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the  Holy Spirit” (Matt 28:19).

Baptism is made manifest through the Church by the power of the Spirit. The same Spirit that anointed Christ in the Jordan River at the institution of the sacrament continues his work through his bride. And with Baptism, the sign actually performs what it signifies. The water of Baptism restores the grace lost through original sin and grants new birth as a child of God (Jn 1:12-13).

Your child’s Baptism will be a special moment for you and your family. It will also be a special moment for our parish as we welcome your child into the Christian Community.

The Baptismal Service

  • The Baptism celebration begins with the welcome of the child into the church. The Sign of the Cross is traced on the child’s forehead to show that he/she belongs to Christ.
  • We listen to the Word of God
  • We pray for the child and his/her family.
  • The child is anointed with the Oil of Cathechumens to give strength.
  • The water of Baptism is blessed. Water is for cleansing. Water is also necessary for life.
  • We renew our Baptismal promises.
  • The child is blessed.
  • The child is anointed with the Oil of Chrism to give strength to live as a friend of Jesus, and bring others to Jesus.
  • The White Garment is a sign of Christian dignity.
  • The Candle symbolises Christ as the light of the world.
  • The child’s mouth and ears are blessed.
  • We conclude our celebration of Baptism by looking forward to the next Sacrament the child will celebrate – First Communion and Confirmation.
  • We pray the Our Father – the prayer that unites all Christians.
  • The Final Blessing of the newly Baptised child, the child’s parents and the whole community who have gathered to celebrate the Baptism, is given.
  • The Dismissal – we are all sent out to bring God’s peace to our world.

Check List

  • Parents are to bring a candle and separate White Garment.
  • The name that you give your child is important.
  • Sponsors should have reached the age of 16 years.

The extended family members are all welcome to participate in the Baptism ceremony.

Frequently asked Questions

How Many God Parents
Do both Godparents have to be catholic

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Confirmation is the second of the sacraments of initiation, completing and perfecting the grace first received at Baptism (CCC 1285). The Catechism tells us that Confirmation roots us “more deeply in the divine filiation” (CCC 1316). In other words, it helps us grow as sons and daughters of God.

One reason we receive two anointings, both Baptism and Confirmation, is because, in a sense, Christ did as well. He was anointed at his Baptism, but at the Incarnation there was also a type of anointing. Humanity was anointed with the Spirit when Christ’s divine nature assumed a human nature to itself in Mary’s womb — the Incarnation.

Christ’s public anointing took place as he rose out of the waters of the Jordan at his Baptism (Jn 1:32). Visibly indicating his acceptance of the will of the Father, he descended into the waters of the Jordan. As soon as he rose out of the water, the Spirit descended upon him and God’s voice rang out from heaven (Lk 3:22). This anointing, says Pope Benedict XVI, was “analogous to the anointing by which kings and priests in Israel were installed in office” (Jesus of Nazareth, 25).

Similarly, at Confirmation we receive our second anointing. Whereas Baptism brought us into the family and fully made us sons and daughters, Confirmation outfits us for our mission. Christ’s work has become our work. Baptism made us sons of God, but our goal is to be just like Christ. And he wasn’t only Son. He was also Messiah. So that is what we are called to be as well.

Through the sacrament of Confirmation his anointing is extended to us. Just as he was sealed with the Holy Spirit, “he has put his seal on us and given us his Spirit in our hearts as a guarantee” (2 Cor 1:22).

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Just as in the early Church, the Eucharist completes our initiation as Christians. While all the sacraments lead us into the mysteries of Christ in a divine manner and make us part of his body, this is particularly true in the Mass. The Catechism tells us “the Eucharist is ‘the source and summit of the Christian life’” (n. 1324). It is also where we give thanks to God

for all he has done for us. In fact, the Greek word eucharistia means “thanksgiving.”

Luke tells us that Jesus made himself known to the Emmaus disciples “in the breaking of the bread” (24:35). But before this happened, Jesus prepared them for the eucharistic meal with an explanation of how he fulfilled the prophecies and types of the Old Testament: “And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself” (Lk 24:27). Only then did they receive the eyes of faith necessary to recognize Christ in the breaking of the bread.

Just like at Emmaus, Christ is present and made known to us in the two parts of the Mass, even though we cannot see him. The liturgy of the Word leads to, and is fulfilled in, the liturgy of the Eucharist. The message of God we hear becomes a true participation in his divinity as we partake of the Eucharist.

As it journeyed beyond the time of Christ and the disciples, the Church demonstrated its understanding of the ritual and doctrine of the Eucharist. There are many examples displaying the overwhelming consensus of the Church with regard to the Eucharist. It has always been understood to be the Body, Blood, Soul and Divinity of our Lord Jesus Christ re-presented to us in the Mass.

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The importance of marriage to the message of Jesus is underscored by the fact that he performed his first miracle at a wedding. John shows that Jesus is the true Bridegroom, and that God is fulfilling his promise to come as a divine Bridegroom to Israel. This promise of “messianic nuptials” comes with increasing intensity in the writings of the prophets, certain Psalms, and other writings. In Hosea and elsewhere, the messianic blessings of the New

Covenant are accompanied or symbolized by “new wine.”

In the New Covenant, Christ reaffirms the original nature of marriage and transforms it. He elevates the original sign of God’s love for humanity to a sacrament of grace. Jesus gave his own life for the life of the Church. He married her, indissolubly and forever. This is what makes matrimony a New Covenant sacrament.

The husband and wife are the ministers of the sacrament, though a priest or deacon ordinarily “witnesses” the event for validity. While freely given vows ratify a marriage covenant, this sacrament becomes indissoluble—permanent until death—when the two become one, that is, through sexual intercourse.

To help couples image the nuptial union of Christ and the Church, married couples receive an increase in sanctifying grace specially given to those who enter this sacrament. In addition to a closer relationship with our spouse, we are joined more closely to Christ.

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