LCCM HISTORY
No. 8 Mendiola St., Manila is the official
THE SCHOOL SEAL
Burning Heart
Is symbolic for the burning love for God manifested
in search for truth and love for neighbor shown in
service to the poor and the needy.
Staff, Mitre, and the Bible
Speak well of St. Augustine’s life of searching.
Book
Symbolizes the writing of St. Augustine and his
intellectual depth as a writer, which made him the
Greatest Doctor of the Church.
Tolle-lege, Tolle-lege (Take and Read)
The words heard from the voice by St. Augustine
leading to his conversion to Catholicism in the year
386.
La Consolacion College
An institution of learning dedicated to the education
of the youth of the Philippines following the
Augustinian Sisters thrust of Education for Justice
and Social Transformation.
Mendiola, Manila
Is the location of the college established in 1901
found in the University Belt, near Malacañan Palace,
member of the Mendiola Consortium Schools
distinguishing it from other Augustinian Sister
schools bearing the same name.
This seal is constant reminder of our
commitment to follow Christ closely in our love
for God and our neighbor through authentic
living of UNITY, CHARITY, and TRUTH.
address of La Consolacion College Manila.
It is located right at the doorstep of
Malacañang Palace and occupies a
trapezoidal area of 2.8 hectares enclosed
by the streets of Arlegui, San Rafael, C.A.
Aguila and Mendiola. Within the vicinity
are situated other colleges and
universities aptly forming the so-called
"university belt" of Claro M. Recto Avenue
and Legarda St., food chains, dormitories,
shopping and amusement centers, and
the living arteries of Manila pulsing with its
busy public and private transportation.
With the completion of the purple lane of
the LRT2 with stations at Recto Avenue
and Legarda St., La Consolacion College
Manila is only minutes away from areas up
north like Pasig, Marikina, and Quezon
City. From the south, buses, fxs, and
jeepneys find their route to the heart of
Mendiola making La Consolacion College
Manila virtually accessible from any part of
the Metro.
Although located within the heart of the
city, La Consolacion College Manila
remains ideal for academic pursuits. One
look at the College is all it takes to realize
the beauty and soothing atmosphere
within. It is one of the Catholic schools
administered by the Augustinian Sisters of
Our Lady of Consolation (ASOLC). Aside
from the Administration building, Mo.
Consuelo Barcelo Auditorium, Gregor
Mendel Science Center, and classroom
buildings - St. Augustine, Sta. Monica, Our
Lady of Consolation, Kamalayan (which
houses the college library), and the
Mother Rita Building (also known as LCCM
International Center) - La Residencia 1 and
2, (dormitories), occupy the land area.
Today, there are more 3,500 students,
faculty, and staff that make up the
population of the school.
La Consolacion College Manila was
founded in 1902 when His Excellency
Msgr. Placido Chapelle, the Papal Nuncio,
offered the first ten Filipino Augustinian
Sisters a house at R. Hidalgo St., Quiapo
near the Basilica of San Sebastian.
Chapelle convinced the sisters, Agustinas
Terciarias, to cease the operation of their
asilo-colegio and to establish a defined
school for women whose specific and
extraordinary objective was to provide
training and instruction to those intending
to pass the civil service examination. The
school was named Colegio de Nuestra
Señora de la Consolacion. Sor Clara del
Santissimo Sacramento was the first
Directress of the colegio.
It will be remembered that the first ten
Filipino Augustinian Sisters who founded
the school were the same group given the
order to disband by the Father Provincial
of the Augustinian Order in 1899 during
the Philippine-American War when the
remaining Catalan Sisters, Sor Rita Barcelo
y Pages and Sor Consuelo Barcelo y Pages,
left for Spain. The Catalan Sisters were
founding sisters of the asilo-colegio in
Mandaluyong when they arrived in the
country in 1883.
After years of steady growth, the school
caught fire in 1909 and was razed to the
ground. The following year, in 1910, a new
building rose to its present location. It was
also during this period when the school
received the American government's
recognition and a permit to include
secondary course. As the first among
private schools recognized in Manila, Mr.
G.A. O'Reilly, Superintendent of Private
Schools, described it "most proficient".
During its 25th year, in 1927, the school
started the expansion of its physical
facilities. In 1937 the Junior Normal was
opened.
During the Second World War, Japanese
soldiers occupied the school. Right after
the war in 1945, the school played host to
the offices of the Catholic Welfare
Organization (CWO) and the Catholic
Educational Association of the Philippines
(CEAP). It also started conducting
"abridged classes". A commencement
exercise was held in November for the
graduates of 1944-45 before the Junior
Normal was reopened on December of the
same year. Also, 1945 is marked with two
important developments: 1) it was the
year when the school started accepting
boys in the elementary level and 2) the
school adopted La Consolacion College as
its official name.
The post war period was characterized by
physical and curricular expansion of the
school. In 1947, the Junior Normal had its
first set of graduates. The Music
Department was recognized to confer
diplomas and issue certificates in 1948. By
1951, the Secretarial Department and the
combined Junior Normal and Home
Economics were added. In 1952, the Office
of the College Dean was established
paving the way for bachelor degrees.
BSEEd was offered in 1962 followed by BS
in Commerce as well as other courses.
In 1974, the school's Board of Trustees
was instituted paving the way for concrete
and bold actions. When the school turned
75, the Mother Rita Barcelo Pastoral
Formation Center (MRBPFC) was
established as a non-formal educational
unit geared towards community
assistance. Two years after, in 1979, the
school adopted the Catholic Schools'
System Development (CSSD) while at the
same time working on the Philippine
Accrediting Association of Schools,
Colleges and Universities (PAASCU)
accreditation, which was eventually
passed in 1981. The following year, Basic
Education Scheme was also adopted.
Computer Program was introduced to both
College and Basic Education Department
in 1985 and 1988, respectively.
The 1990s opened the doors of LCCM to
various foreign academic and professional
linkages. On the eve of its centennial, the
school opened a dormitory, La Residencia,
and the Kamalayan building which houses
the college library, the multimedia,
business and case rooms, SMART rooms,
the school canteen, the offices of the
Center for Technology and Curriculum
Development (CTCD) and the School of
Information Technology & Computer
Studies. Moreover, the school officially
adopted La Consolacion College Manila as
its name. In 2004, LCCM inaugurated the
Gregor Mendel Science Center where the
Research Center, Nursing Review Center,
nursing and science laboratories, e-
learning laboratories, etc., are to be found.
Today, La Consolacion College Manila is
composed of its College Department with
its six (6) schools, namely - School of
Business and Accountancy, School of Arts
and Sciences, School of Nursing, School of
HRM and Tourism, School of Information
Technology & Computer Studies, and the
School of Music - and the Basic Education
Department. It endeavors to prepare its
students make better decisions in life by
providing fitting academic and social
opportunities to advance, develop and
benefit themselves and the society in
general. To perform its educational
apostolate, LCCM strives to develop in its
community the spirit of searching for truth
and passion for excellence through
research, instruction, evangelization and
extension services, thus providing holistic
training for the students in the light of
Christian Catholic teachings, and the
Augustinian ideal and tradition.
St. Augustine
Bishop of Hippo, Doctor of the Church (354-430 A.D.)
"Late have I learned to love you, Beauty, at once
so ancient and so new! Late have I come to love
You! You were within me, and I was in the world
outside myself You were with me, but I was not
with You,"
HIS LIFE
A. From Birth to Conversion (354-386)
Augustine was born on November 13, 354 at
Thagaste where the population 'was mostly of Berber
stock. His mother, Monica, was a fervent Christian.
Patricius; his father, was a pagan who was a small
landholder and town councilor. Despite the family's
limited resources, he provided his son with all that was
needed for his good education. He had a brother,
Navigius and a sister whom tradition called Perpetua. He
was African in descent, yet Roman in culture, education
and language. He studied at Thagaste, Madaura and
Carthage. He taught rhetoric at Carthage, then at Rome
and Milan. He was a master of the Latin language and
culture yet not fluent in Greek. He knew little or no Punic.
He was brought up as a Christian. In intention, he
always remained one.
At 19, reading Cicero's Hortensius, he was
converted to the love of wisdom, which, disappointed by
his reading of Scripture, he sought among the
Manichees to whom he adhered for 9 years. Having
been disillusioned by the weakness of the Manichean
system, he turned to skepticism. When in Milan, aged
32, he began the return-journey through St. Ambrose's
preachings on the Catholic interpretation of Scripture. He
overcame skepticism by accepting the authority of the
church. He overcame his materialism by discovering,
with the help of Platonism, the true notion of evil. He
overcame his naturalism and the problem of meditation
by reading St. Paul and recognizing Jesus Christ as
Mediator of grace and Redeemer.
Thus his return to the Catholic faith was
complete. Yet his problem was how to live the Christian
ideals. After struggles, he chose to abandon all worldly
aspirations including marriage and consecrated himself
totally to that ideal.
B. From Conversion to Priesthood (386-391)
Augustine withdrew to Cassiciacum (probably
modern-day Cassago Brianza), returned to Milan the
following March, followed Ambrose's catechism and was
baptized by him on the night of Holy Saturday, April 24-
25, 386.
 While planning to return to Africa with his family his right forearm is retained in the Cathedral of Hippo,
to carry out the "holy aim" of living together in God'spresent-day Annaba.
service, Monica died at Ostia. Thus, he returned to
Rome and spent 8-10 months interesting, himself in HIS PLACE OF ORIGIN
monastic life.
Our knowledge, understanding and appreciation of
Returning to Africa, he settled at Thagaste Augustine is immeasurably enhanced if we know
where "together with those who were united to him he something of the age in which he lived. No genius is
lived for God and instructed those present and absent wholly emancipated from his age and circumstances.
through discourses and books" (Possidius). This is particularly true of Augustine. Living as he did in
some of the most critical decades of European history –
C. From Priesthood to Episcopate (391-396) it is often said that he was a man of living on the frontiers
of two worlds, the ancient world which was passing away
Augustine went to Hippo Regius "to look for aand the medieval world which was coming into being.
place to find a monastery and live with my brother"
(Sermon 355, 2). There he was surprised by theAfter Punic wars in 146 B.C., then the area that
priesthood, which he reluctantly accepted as God's wish. constitutes four countries today was entirely part of the
As he had planned, he founded a monastery where he Roman Empire. Mauretania was the name of the Roman
lived as priest and monk, in ascesis and study, followingProvince covering Morocco and western Algeria with its
the ways and rules established at the time of the capital at Caesaria (now Cherihell). Then eastern Algeria
Apostles” (Possidius 5). and western Tunisia together formed the province of
Numidia with its capital at Circa (Constantine in
In 395/396, he was consecrated assistant contemporary Algeria). The rest-extreme eastern Tunisia
bishop. Leaving the lay monastery, which would become and Libya was the original Roman province of Africa
a "seminary" of priests and monks for the whole Africa proper, with its capital and port at Carthage (now as
(Possidius 11), he withdrew to a clerical monastery of suburb of twentieth-century Tunis).
Hippo (Sermons 355 and 356).
Today, the contemporary pilgrim who seeks to trace
D. From Episcopate to Death (396-430) Augustine’s footsteps will probably have to fly to the port
of Annaba formerly called Hippo, then drive 9or take the
Augustine's pastoral activities comprised: (1) the
train) sixty miles to Souk-Ahras, Algeria known in the
church of Hippo: preaching (2 times a week-Saturday
days of the Roman Empire as Thagaste.
and Sunday, often on several consecutive days or even
2 times a day) "audientia episcopalis", care of the poor IMPORTANTE PERSONS IN HIS LIFE:
and orphans, training of the clergy, organization of male
and female monasteries, administration of church HIS FAMILY
property (not enjoyed but submitted to), visiting the sick;Monica – his mother
(2) the church of Africa: participation in annual councils, Patricius – his father
frequent journeys in response to colleagues' invitations Navigius – his brother
or ecclesiasticals' necessity; (3) the universal church: Perpetua – his sister who became a Superior of a
dogmatic controversies against the Manichees, thereligious community for women.
Donatists and the Pelagians. Melania – mother of his son Adeodatus
Adeodatus – his son
Augustine died on August 28, 430. History tells that aHIS FRIENDS
group of African bishops took the body of Augustine with Alypius – “the brother of my heart”
them while fleeing from the Vandals. It was deposited in Evodius – member of his Cassiciacum group
Sardinia on payment of gold' equaling the weight ofSeverus – a part of his first community
Augustine's body. A king of Lombardy brought it to Pavia Possidius – his biographer
where it was buried in the Church of Ciel D'oro. A relic of Nebridius – his disciple in Italy
HIS INSPIRERS
Romanianus – rich friend of the family
Cicero – Latin poet author of Hortensius CORE VALUES
St. Ambrose – Bishop of Mila
Victorinus – famous philosopher of the 4th century. Love of God and Neighbor
Scholarship and
Passion for Excellence
LCCM VISION-MISSION STATEMENT Compassion and Consolation
Search for Truth
La Consolacion College Manila (LCCM) is a Community of Friends
Catholic educational institution inspired by Dignity of Labor
St. Augustine’s teachings on the primacy Integrity of Creation
of love. LCCM is an academic community
of friends with compassion and
consolation especially for our people in the
frontiers.

VISION

Transformative education towards fullness

of life in the 21st century.
ALMA MATER HYMN

MISSION Hail LCC Alma Mater dear

To assume the responsibility of serving
and caring for God’s people regardless of
gender, race, creed and culture through
Augustinian formation and development of
world-class graduates and professionals;
To promote unity, charity and truth in the
transformation of learners through
excellence in instruction, research, and
community extension programs;
To develop a strong community outreach
program and create an eco-friendly
educational environment;
Hail we sing to thee (2x)
Within thy walls and social hall
We love and please to stay.
Love thy view the air so bright
But more our dear blue and white
We shall be faithful for the blue and
Pure for the white
It's the blue and white we stand for and
the blue and white we cherish
The blue of the sea and nature is clear.
And the glory of triumph so bright
Are not half so fair
Are not half so fair and can't compare
With our own dear blue and white.

To provide a suitable operation through THE WORKS OF AUGUSTINE

accountability and stewardship of
BOOKS
resources;
Autobiographical works
To integrate modern learning technology Confessions
and student-centered pedagogy that Revisions
produce innovative and creative graduates Philosophical works
in the contemporary world; Dialogues
The Trinity
To integrate work and learning through the The City of God
dual learning system, apprenticeship, On the Christian Belief
service and reflection on industry standard Pastoral works
skills and competencies; On marriage and virginity
On morality and Christian asceticism
To provide a residential campus learning Exegetical works
environment.
Christian instruction
On Genesis
On the New Testament
On the Old Testament
Polemical works
The Arian debate
The Manichean debate
The Donatist controversy
Answer to the Pelagians
Answer to the Semipelagians
Letters – 270
Homilies – 400
Expositions of the Psalms – 150
THE SACRAMENT OF BAPTISM
NATURE AND INSTITUTION
In a strict sense, Baptism is a sacrament
instituted by Christ, in which, through the
washing with water and by invoking the
three divine Persons, the spiritual
regeneration of humanity is achieved. The
Roman Catechism defined Baptism as “the
sacrament of regeneration by water in the
word.”
NAME
The word baptism comes from a very
similar Greek term meaning “immersion,
bathing,” or “washing.” In the New
Testament, to baptize usually means “to
wash,” “to clean with water.” Through
immersion, the catechumen is
symbolically buried in the death of Christ,
and resurrected with him (cf. Rom 6:3–4;
Col 2:12) as “a new creature” (2 Cor 5:17).
Baptism is also called the washing of
rebirth and renewal by the Holy Spirit
(cf. Ti 3:5) and illumination, because it
enlightens the souls of those who receive
it.
MATTER AND FORM
The remote matter is true and natural
water. In case of necessity, what is still
commonly called and considered water
may be used, even if it is mixed with other
substances.
The form of Baptism is the words:
“(Name), I baptize you in the name of the
Father and of the Son and of the Holy
Spirit.”
EFFECTS OF BAPTISM
The new birth in the Holy Spirit. Baptism
brings about the infusion of sanctifying
grace with the infused virtues and the
gifts of the Holy Spirit.
The forgiveness of all sins—original and
personal, mortal and venial.
The remission of all punishment due to
sin. This covers both the eternal
punishment (which is always remitted
when mortal sins are forgiven and
sanctifying grace is infused) and temporal
punishment.
Baptismal character. This is an indelible
sign that creates a similarity with Christ
and gives the capacity for the reception of
the other sacraments.
Sacramental grace. This, in the case of
Baptism, is sanctifying grace itself,
together with the right to receive special
helps to exercise the faith, lead a truly
Christian life, and worthily receive the
other sacraments.
The incorporation to the Church. Baptism
makes us sharers in the common
priesthood of the faithful. It is also the
source of the following responsibilities and
duties: To belong to Christ, to profess
before humanity the faith that one has
received from God through the Church, to
be submissive to others, to serve them, to
participate in the apostolate, and to be
obedient and docile to the pastors of the
Church, to show them respect
NECESSITY OF BAPTISM
Baptism is a necessary means for eternal
salvation. Jesus Christ affirmed this,
absolutely and without exception, in his
conversation with Nicodemus: “Truly, truly,
I say to you, unless one is born of water
and the Spirit, he cannot enter the
kingdom of God”
However, with regard to the infusion of
sanctifying grace and the forgiveness of
sins (but not with regard to the character),
“Baptism by water” may be replaced by:
Baptism by blood or martyrdom, that is,
violent death for the sake of Christ. This
applies either to those with or without the
use of reason.
Baptism by desire, which is an act of love
of God united to the desire—even implicit
—of receiving Baptism. Therefore, Baptism
by desire can be received only by adults
with the use of reason, not by children or
the insane.
SUBJECT OF BAPTISM
“Every unbaptized person, and only such a
person, can be baptized.” No special
condition is required of children or those
who are permanently deprived of the use
of reason. [1]
Types of Baptism:
ADULT
Since the beginning of the Church, adult
Baptism is the common practice where the
proclamation of the Gospel is still new. The
catechumenate (preparation for Baptism)
therefore occupies an important place.
This initiation into Christian faith and life
should dispose the catechumen to receive
the gift of God in Baptism, Confirmation,
and the Eucharist.
INFANT
The practice of infant Baptism is an
immemorial tradition of the Church. There
is explicit testimony to this practice from
the second century on, and it is quite
possible that, from the beginning of the
apostolic preaching, when whole
"households" received baptism, infants
may also have been baptized. [2]
MINISTER OF BAPTISM
The ordinary ministers of Baptism are the
bishop and priest and, in the Latin Church,
also the deacon.
In case of necessity:
Anyone, even a non-baptized person, with
the required intention, can baptize, by
using the Trinitarian baptismal formula.
The intention required is to will to do what
the Church does when she baptizes. The
Church finds the reason for this possibility
in the universal saving will of God and the
necessity of Baptism for salvation. [2]
THE SACRAMENTS IN GENERAL
The sacraments are the seven great
means that God has given the Church so
that her members may grow in the life of
grace. The first five correspond to the
different needs of the Christian’s
spiritual life: birth, growth, nutrition,
cure in sickness, and preparation for
the soul’s union with God. The other
two correspond to the needs of
Christian society The Christian
priesthood and the Christian family.:
ESSENCE OF THE SACRAMENT
A sacrament is an external or sensible
sign, instituted by Christ, that causes the
grace it signifies. We will study the
elements of this definition in detail:
It is sensible. It is known through the
external senses. A merely internal
perception, such as an image produced by
the imagination, would not be a
sacrament.
It is a sign. It is something that
represents a reality (the signified thing)
distinct from the sign itself. The sign is an
intermediary between the signified thing
and the subject who knows it. Some signs,
like the letters of the alphabet, are based
solely on convention. The sacramental
sign, however, bears a natural
resemblance to the signified reality. Thus,
the washing or anointing of the body
signifies the cleansing or comforting of the
soul, respectively.
It is instituted by Christ. Only God can
give grace, and, therefore, only he can
decide what means or channels he will use
to communicate it to us.
It causes the grace it signifies. The
sacraments communicate both sanctifying
grace and the specific grace of each
sacrament.
MATTER AND FORM
God speaks to people through actions and
words—closely linked—that shed light on
each other. The sacramental sign is
composed of two elements, called matter
and form by way of analogy with the
metaphysical composition of material
beings.
The matter is the material and sensible
action or gesture; the form is the
accompanying words that declare the
special meaning of that external action or
gesture. For example, to wash with water
is the matter of Baptism, and its form is
the words “I baptize you in the name of
the Father and of the Son and of the Holy
Spirit.” To baptize precisely means “to
wash.”
From the above-mentioned matter, which
is specifically called proximate matter, we
can distinguish remote matter, which is
the basic material element used in the
action or gesture. By analogy, any
equivalent element is called remote
matter, even if it is not material. In the
case of Baptism, the remote matter is
natural water.
This analysis is especially useful in
determining what is required in each case
for a sacramental sign—therefore a
sacrament—to exist.
Matter and form must be united to
constitute a sacramental sign. The type of
union needed varies with the sacrament,
as we will see when we study them
individually. In the Eucharist, for example,
the priest must say the words of the
consecration in the actual and close
presence of the bread and wine. In Holy
Orders, however, there is a certain interval
between the laying of the hands (matter)
and the words of the consecration (form).
Still, both are part of the same rite.
NECESSITY OF THE SACRAMENTS
The Church affirms that the sacraments
are necessary for salvation for the
believers of the New Covenant. Some
sacraments are necessary for the Christian
community (Holy Orders and Matrimony),
while others are necessary for the
individual (Baptism, Penance, Eucharist,
Confirmation, and Extreme Unction—also
called Anointing of the Sick).
Among the latter, two are necessary
means, that is, without them (or at least,
the desire of receiving them) there is no
salvation. These are Baptism and, for
those who have committed mortal sins
after Baptism, Penance. Some authors
hold that the Eucharist is also necessary
for those who have reached the use of
reason.
EFFECTS OF THE SACRAMENT
The sacraments produce supernatural
grace. Three of them also produce
character.
It is a dogma of faith that the sacraments
themselves communicate grace to all
those who do not obstruct their action.
The Council of Trent defined this dogma.
Many testimonies of Scripture and
Tradition support this definition (cf. Acts
2:38; 22:16; 1 Cor 6:11; Eph 5:26; 2 Tm
1:6; Ti 3:5; 1 Pt 3:21).
The Council of Trent’s definition
emphasized that the sacraments
communicate grace “by themselves” (ex
opere operato, “by the very action that is
realized”). This was meant to refute the
error that the Protestants were spreading:
that they produce grace ex opere
operantis, “by the action of the minister or
the subject.”
The sacraments are thought to cause
grace through physical instrumental
causality. This means that the sacraments
have a real power of their own to produce
grace. This differs from moral causality, in
which the performance of the sacramental
sign would immediately move God to
grant his grace. In the second case, the
physical causality of the sacraments is
merely instrumental, that is, an
instrument that God, supreme cause of all
graces, wants to use just as a painter uses
his brush.
Sanctifying Grace
The grace conferred by the sacraments is
sanctifying grace: a free gift of God that
produces a supernatural participation in
the divine nature, thus making us children
of God.
Sacramental Grace
Besides conferring or increasing
sanctifying grace, each sacrament
produces a specific type of grace called
sacramental grace. This is one of the
reasons why there are multiple
sacraments. Sacramental grace can be
described as the right to receive the
actual graces needed to fulfill the
obligations born of the sacrament or to
better achieve its end. Actual grace is the
specific supernatural help that is needed
to perform a good action.
Character
Three of the sacraments—Baptism,
Confirmation, and Holy Orders—confer a
character. This is an indelible spiritual sign
impressed on the soul. Hence, these three
sacraments may be received only once.
St. Thomas compares the sacramental
character to the ensign or badge of a
soldier: He remains a soldier even when
he is not at war. We could think of it as an
indelible tattoo showing enlistment in an
army.
MINISTER OF THE SACRAMENT
Christ is always the principal minister
united to his body, the ecclesial
community.
Not all the members of his Mystical Body,
however, have the same function. God
calls some to render a special service to
the community: the ministers.
The minister needs special empowerment
or consecration to administer the
sacraments. He is consecrated through
the Sacrament of Holy Orders, which
enables him to act as representative of
Christ, the Head. This consecration is
needed to administer all the sacraments
except Baptism and Marriage.
The minister is an icon, and
representative, of Christ the Priest. For this
reason, in administering the sacraments,
he must fully conform to the intentions of
Christ. Thus, a special power is needed to
administer them—not any minister can
administer all the sacraments. He must
also intend to do what the Church does,
and properly apply the form to the matter.
Only a validly consecrated man, or at least
one lawfully chosen for this purpose by a
legitimate authority, can administer the
sacraments.
The ordinary minister is the person who,
by his office or position, has the
responsibility of administering a certain
sacrament. For example, the bishop is the
ordinary minister of the Sacrament of
Confirmation. The extraordinary minister
can administer it in case of need, but, at
times, a special delegation is also
required. For example, the extraordinary
minister of Confirmation is a priest who is
duly delegated by the bishop.
There are also particular ministries, not
consecrated through the Sacrament of
Holy Orders, whose functions are
determined by the liturgical traditions and
pastoral needs. Among these are the
acolytes, readers, commentators, and
singers, all of whom perform a liturgical
ministry.
OBLIGATION TO DENY THE
SACRAMENTS
The obligation to deny the sacraments can
be summarized in the following principles:
It is never lawful to administer a
sacrament to a subject who is incapable of
receiving it such that the sacrament is
clearly wasted. For example, it is never
lawful to confirm or give Communion to an
unbaptized person, to give the Anointing
of the Sick to somebody who has been
clearly dead for many hours, or to give
absolution when there is certainly no
repentance.
It is not lawful to administer a sacrament
to a subject who is unworthy, except for a
very serious reason. This would be
irreverence toward a sacred thing; the
minister would be unfaithful to the mission
received from Christ, and greater harm
would be caused to the subject (cf. Mt
7:6).
Those unworthy of receiving the
sacraments are: excommunicates until
they are absolved; heretics until they
abandon their heresy and are reconciled;
public sinners until they repent, give
public satisfaction, and go to Confession;
and—for the sacraments of the living—
those in mortal sin.
SUBJECTS OF THE SACRAMENTS
Only while in this life can people receive
the sacraments. Still, not everyone can
receive all the sacraments: Those who are
not baptized can receive only Baptism,
while those who are already baptized can
receive the others; a child cannot receive
the Sacrament of Marriage.
For the valid reception of a sacrament, the
following conditions are required from the
subject:
Previous reception of the Baptism of water
for the reception of the rest of the
sacraments
The intention of receiving it if the subject
has use of reason
For the lawful reception of the sacraments,
the following conditions are required:
Repentance for the sacraments of the
dead; the state of grace for the
sacraments of the living
Receiving them with reverence
Not asking them from a minister who is
certainly unworthy, unless there is a
proportionately grave cause (for example,
in danger of death, one could ask a priest
who is publicly living in sin for confession
or for the Anointing of the Sick; actually,
these cases are explicitly permitted by
law). [1]
WHAT IS PRAYER?
For me, prayer is a surge of the heart; it
is a simple look turned toward heaven, it is
a cry of recognition and of love, embracing
both trial and joy (St. ThéRèse of Lisieux).
Prayer as God's gift
2559 "Prayer is the raising of one's mind
and heart to God or the requesting of good
things from God." But when we pray, do
we speak from the height of our pride and
will, or "out of the depths" of a humble
and contrite heart? He who humbles
himself will be exalted; humility is the
foundation of prayer, Only when we
humbly acknowledge that "we do not
know how to pray as we ought," are we
ready to receive freely the gift of prayer.
"Man is a beggar before God."
2560 "If you knew the gift of God!" The
wonder of prayer is revealed beside the
well where we come seeking water: there,
Christ comes to meet every human being.
It is he who first seeks us and asks us for a
drink. Jesus thirsts; his asking arises from
the depths of God's desire for us. Whether
we realize it or not, prayer is the
encounter of God's thirst with ours. God
thirsts that we may thirst for him.
2561 "You would have asked him, and he
would have given you living water."
Paradoxically our prayer of petition is a
response to the plea of the living God:
"They have forsaken me, the fountain of
living waters, and hewn out cisterns for
themselves, broken cisterns that can hold
no water!" Prayer is the response of faith
to the free promise of salvation and also a
response of love to the thirst of the only
Son of God.
Prayer as covenant
2562 Where does prayer come from?
Whether prayer is expressed in words or
gestures, it is the whole man who prays.
But in naming the source of prayer,
Scripture speaks sometimes of the soul or
the spirit, but most often of the heart
(more than a thousand times). According
to Scripture, it is the heart that prays. If
our heart is far from God, the words of
prayer are in vain.
2563 The heart is the dwelling-place
where I am, where I live; according to the
Semitic or Biblical expression, the heart is
the place "to which I withdraw." The heart
is our hidden center, beyond the grasp of
our reason and of others; only the Spirit of
God can fathom the human heart and
know it fully. The heart is the place of
decision, deeper than our psychic drives.
It is the place of truth, where we choose
life or death. It is the place of encounter,
because as image of God we live in
relation: it is the place of covenant.
2564 Christian prayer is a covenant
relationship between God and man in
Christ. It is the action of God and of man,
springing forth from both the Holy Spirit
and ourselves, wholly directed to the
Father, in union with the human will of the
Son of God made man.
Prayer as communion
2565 In the New Covenant, prayer is the
living relationship of the children of God
with their Father who is good beyond
measure, with his Son Jesus Christ and
with the Holy Spirit. The grace of the
Kingdom is "the union of the entire holy
and royal Trinity . . . with the whole human
spirit." Thus, the life of prayer is the habit
of being in the presence of the thrice-holy
God and in communion with him. This
communion of life is always possible
because, through Baptism, we have
already been united with Christ. Prayer is
Christian insofar as it is communion with
Christ and extends throughout the Church,
which is his Body. Its dimensions are those
of Christ's love.
THE UNIVERSAL CALL TO PRAYER
2566 Man is in search of God. In the act of
creation, God calls every being from
nothingness into existence. "Crowned with
glory and honor," man is, after the angels,
capable of acknowledging "how majestic is
the name of the Lord in all the earth."
Even after losing through his sin his
likeness to God, man remains an image of
his Creator, and retains the desire for the
one who calls him into existence. All
religions bear witness to men's essential
search for God.
2567 God calls man first. Man may forget
his Creator or hide far from his face; he
may run after idols or accuse the deity of
having abandoned him; yet the living and
true God tirelessly calls each person to
that mysterious encounter known as
prayer. In prayer, the faithful God's
initiative of love always comes first; our
own first step is always a response. As
God gradually reveals himself and reveals
man to himself, prayer appears as a
reciprocal call, a covenant drama. Through
words and actions, this drama engages
the heart. It unfolds throughout the whole
history of salvation.
FORMS OF PRAYER:
I. BLESSING AND ADORATION
2626 Blessing expresses the basic
movement of Christian prayer: it is an
encounter between God and man. In
blessing, God's gift and man's acceptance
of it are united in dialogue with each
other. The prayer of blessing is man's
response to God's gifts: because God
blesses, the human heart can in return
bless the One who is the source of every
blessing.
2627 Two fundamental forms express this
movement: our prayer ascends in the Holy
Spirit through Christ to the Father - we
bless him for having blessed us; it
implores the grace of the Holy Spirit that
descends through Christ from the Father -
he blesses us.
2628 Adoration is the first attitude of man
acknowledging that he is a creature before
his Creator. It exalts the greatness of the
Lord who made us and the almighty power
of the Savior who sets us free from evil.
Adoration is homage of the spirit to the
"King of Glory," respectful silence in the
presence of the "ever greater" God.
Adoration of the thrice-holy and sovereign
God of love blends with humility and gives
assurance to our supplications.
II. PRAYER OF PETITION
2629 The vocabulary of supplication in the
New Testament is rich in shades of
meaning: ask, beseech, plead, invoke,
entreat, cry out, even "struggle in prayer."
Its most usual form, because the most
spontaneous, is petition: by prayer of
petition we express awareness of our
relationship with God. We are creatures
who are not our own beginning, not the
masters of adversity, not our own last end.
We are sinners who as Christians know
that we have turned away from our Father.
Our petition is already a turning back to
him.
2630 The New Testament contains
scarcely any prayers of lamentation, so
frequent in the Old Testament. In the risen
Christ the Church's petition is buoyed by
hope, even if we still wait in a state of
expectation and must be converted anew
every day. Christian petition, what St. Paul
calls {"groaning," arises from another
depth, that of creation "in labor pains" and
that of ourselves "as we wait for the
redemption of our bodies. For in this hope
we were saved." In the end, however,
"with sighs too deep for words" the Holy
Spirit "helps us in our weakness; for we do
not know how to pray as we ought, but the
Spirit himself intercedes for us with sighs
too deep for words."
2631 The first movement of the prayer of
petition is asking forgiveness, like the tax
collector in the parable: "God, be merciful
to me a sinner!" It is a prerequisite for
righteous and pure prayer. A trusting
humility brings us back into the light of
communion between the Father and his
Son Jesus Christ and with one another, so
that "we receive from him whatever we
ask." Asking forgiveness is the
prerequisite for both the Eucharistic liturgy
and personal prayer.
2632 Christian petition is centered on the
desire and search for the Kingdom to
come, in keeping with the teaching of
Christ. There is a hierarchy in these
petitions: we pray first for the Kingdom,
then for what is necessary to welcome it
and cooperate with its coming. This
collaboration with the mission of Christ
and the Holy Spirit, which is now that of
the Church, is the object of the prayer of
the apostolic community. It is the prayer of
Paul, the apostle par excellence, which
reveals to us how the divine solicitude for
all the churches ought to inspire Christian
prayer. By prayer every baptized person
works for the coming of the Kingdom.
2633 When we share in God's saving love,
we understand that every need can
become the object of petition. Christ, who
assumed all things in order to redeem all
things, is glorified by what we ask the
Father in his name. It is with this
confidence that St. James and St. Paul
exhort us to pray at all times.
III. PRAYER OF INTERCESSION
2634 Intercession is a prayer of petition
which leads us to pray as Jesus did. He is
the one intercessor with the Father on
behalf of all men, especially sinners. He is
"able for all time to save those who draw
near to God through him, since he always
lives to make intercession for them." The
Holy Spirit "himself intercedes for us . . .
and intercedes for the saints according to
the will of God."
2635 Since Abraham, intercession - asking
on behalf of another has been
characteristic of a heart attuned to God's
mercy. In the age of the Church, Christian
intercession participates in Christ's, as an
expression of the communion of saints. In
intercession, he who prays looks "not only
to his own interests, but also to the
interests of others," even to the point of
praying for those who do him harm.
2636 The first Christian communities lived
this form of fellowship intensely. Thus the
Apostle Paul gives them a share in his
ministry of preaching the Gospel but also
intercedes for them. The intercession of
Christians recognizes no boundaries: "for
all men, for kings and all who are in high
positions," for persecutors, for the
salvation of those who reject the Gospel.
IV. PRAYER OF THANKSGIVING
2637 Thanksgiving characterizes the
prayer of the Church which, in celebrating
the Eucharist, reveals and becomes more
fully what she is. Indeed, in the work of
salvation, Christ sets creation free from sin
and death to consecrate it anew and make
it return to the Father, for his glory. The
thanksgiving of the members of the Body
participates in that of their Head.
2638 As in the prayer of petition, every
event and need can become an offering of
thanksgiving. The letters of St. Paul often
begin and end with thanksgiving, and the
Lord Jesus is always present in it: "Give
thanks in all circumstances; for this is the
will of God in Christ Jesus for you";
"Continue steadfastly in prayer, being
watchful in it with thanksgiving."
V. PRAYER OF PRAISE
2639 Praise is the form of prayer which
recognizes most immediately that God is
God. It lauds God for his own sake and
gives him glory, quite beyond what he
does, but simply because HE IS. It shares
in the blessed happiness of the pure of
heart who love God in faith before seeing
him in glory. By praise, the Spirit is joined
to our spirits to bear witness that we are
children of God, testifying to the only Son
in whom we are adopted and by whom we
glorify the Father. Praise embraces the
other forms of prayer and carries them
toward him who is its source and goal: the
"one God, the Father, from whom are all
things and for whom we exist."
2640 St. Luke in his gospel often
expresses wonder and praise at the
marvels of Christ and in his Acts of the
Apostles stresses them as actions of the
Holy Spirit: the community of Jerusalem,
the invalid healed by Peter and John, the
crowd that gives glory to God for that, and
the pagans of Pisidia who "were glad and
glorified the word of God."
2641 "[Address] one another in psalms
and hymns and spiritual songs, singing
and making melody to the Lord with all
your heart." Like the inspired writers of the
New Testament, the first Christian
communities read the Book of Psalms in a
new way, singing in it the mystery of
Christ. In the newness of the Spirit, they
also composed hymns and canticles in the
light of the unheard-of event that God
accomplished in his Son: his Incarnation,
his death which conquered death, his
Resurrection, and Ascension to the right
hand of the Father. Doxology, the praise of
God, arises from this "marvelous work" of
the whole economy of salvation.
2642 The Revelation of "what must soon
take place," the Apocalypse, is borne
along by the songs of the heavenly liturgy
but also by the intercession of the
"witnesses" (martyrs). The prophets and
the saints, all those who were slain on
earth for their witness to Jesus, the vast
throng of those who, having come through
the great tribulation, have gone before us
into the Kingdom, all sing the praise and
glory of him who sits on the throne, and of
the Lamb. In communion with them, the
Church on earth also sings these songs
with faith in the midst of trial. By means of
petition and intercession, faith hopes
against all hope and gives thanks to the
"Father of lights," from whom "every
perfect gift" comes down. Thus faith is
pure praise.
2643 The Eucharist contains and
expresses all forms of prayer: it is "the
pure offering" of the whole Body of Christ
to the glory of God's name and, according
to the traditions of East and West, it is the
"sacrifice of praise."
Adoration, Contrition, Thanksgiving and
Supplication (ACTS)
ADORATION – PRAISING GOD.
CONTRITION – Asking God’s forgiveness.
THANKSGIVING – Showing God gratitude.
SUPPLICATION – Asking God for a favor.
EXPRESSIONS OF PRAYER
I. VOCAL PRAYER
2700 Through his Word, God speaks to
man. By words, mental or vocal, our
prayer takes flesh. Yet it is most important
that the heart should be present to him to
whom we are speaking in prayer:
"Whether or not our prayer is heard
depends not on the number of words, but
on the fervor of our souls."
2701 Vocal prayer is an essential element
of the Christian life. To his disciples, drawn
by their Master's silent prayer, Jesus
teaches a vocal prayer, the Our Father. He
not only prayed aloud the liturgical
prayers of the synagogue but, as the
Gospels show, he raised his voice to
express his personal prayer, from exultant
blessing of the Father to the agony of
Gesthemani.
2702 The need to involve the senses in
interior prayer corresponds to a
requirement of our human nature. We are
body and spirit, and we experience the
need to translate our feelings externally.
We must pray with our whole being to give
all power possible to our supplication.
2703 This need also corresponds to a
divine requirement. God seeks
worshippers in Spirit and in Truth, and
consequently living prayer that rises from
the depths of the soul. He also wants the
external expression that associates the
body with interior prayer, for it renders
him that perfect homage which is his due.
2704 Because it is external and so
thoroughly human, vocal prayer is the
form of prayer most readily accessible to
groups. Even interior prayer, however,
cannot neglect vocal prayer. Prayer is
internalized to the extent that we become
aware of him "to whom we speak;" Thus
vocal prayer becomes an initial form of
contemplative prayer.
II. MEDITATION
2705 Meditation is above all a quest. The
mind seeks to understand the why and
how of the Christian life, in order to adhere
and respond to what the Lord is asking.
The required attentiveness is difficult to
sustain. We are usually helped by books,
and Christians do not want for them: the
Sacred Scriptures, particularly the
Gospels, holy icons, liturgical texts of the
day or season, writings of the spiritual
fathers, works of spirituality, the great
book of creation, and that of history the
page on which the "today" of God is
written.
2706 To meditate on what we read helps
us to make it our own by confronting it
with ourselves. Here, another book is
opened: the book of life. We pass from
thoughts to reality. To the extent that we
are humble and faithful, we discover in
meditation the movements that stir the
heart and we are able to discern them. It
is a question of acting truthfully in order to
come into the light: "Lord, what do you
want me to do?"
2707 There are as many and varied
methods of meditation as there are
spiritual masters. Christians owe it to
themselves to develop the desire to
meditate regularly, lest they come to
resemble the three first kinds of soil in the
parable of the sower. But a method is only
a guide; the important thing is to advance,
with the Holy Spirit, along the one way of
prayer: Christ Jesus.
2708 Meditation engages thought,
imagination, emotion, and desire. This
mobilization of faculties is necessary in
order to deepen our convictions of faith,
prompt the conversion of our heart, and
strengthen our will to follow Christ.
Christian prayer tries above all to
meditate on the mysteries of Christ, as in
lectio divina or the rosary. This form of
prayerful reflection is of great value, but
Christian prayer should go further: to the
knowledge of the love of the Lord Jesus, to
union with him.
III. CONTEMPLATIVE PRAYER
2709 What is contemplative prayer? St.
Teresa answers: "Contemplative prayer
[oracion mental] in my opinion is nothing
else than a close sharing between friends;
it means taking time frequently to be
alone with him who we know loves us."
Contemplative prayer seeks him "whom
my soul loves." It is Jesus, and in him, the
Father. We seek him, because to desire
him is always the beginning of love, and
we seek him in that pure faith which
causes us to be born of him and to live in
him. In this inner prayer we can still
meditate, but our attention is fixed on the
Lord himself.
2710 The choice of the time and duration
of the prayer arises from a determined
will, revealing the secrets of the heart.
One does not undertake contemplative
prayer only when one has the time: one
makes time for the Lord, with the firm
determination not to give up, no matter
what trials and dryness one may
encounter. One cannot always meditate,
but one can always enter into inner
prayer, independently of the conditions of
health, work, or emotional state. The heart
is the place of this quest and encounter, in
poverty ant in faith.
2711 Entering into contemplative prayer is
like entering into the Eucharistic liturgy:
we "gather up:" the heart, recollect our
whole being under the prompting of the
Holy Spirit, abide in the dwelling place of
the Lord which we are, awaken our faith in
order to enter into the presence of him
who awaits us. We let our masks fall and
turn our hearts back to the Lord who loves
us, so as to hand ourselves over to him as
an offering to be purified and transformed.
2712 Contemplative prayer is the prayer
of the child of God, of the forgiven sinner
who agrees to welcome the love by which
he is loved and who wants to respond to it
by loving even more. But he knows that
the love he is returning is poured out by
the Spirit in his heart, for everything is
grace from God. Contemplative prayer is
the poor and humble surrender to the
loving will of the Father in ever deeper
union with his beloved Son.
2713 Contemplative prayer is the simplest
expression of the mystery of prayer. It is a
gift, a grace; it can be accepted only in
humility and poverty. Contemplative
prayer is a covenant relationship
established by God within our hearts.
Contemplative prayer is a communion in
which the Holy Trinity conforms man, the
image of God, "to his likeness."
2714 Contemplative prayer is also the pre-
eminently intense time of prayer. In it the
Father strengthens our inner being with
power through his Spirit "that Christ may
dwell in [our] hearts through faith" and we
may be "grounded in love."
2715 Contemplation is a gaze of faith,
fixed on Jesus. "I look at him and he looks
at me": this is what a certain peasant of
Ars in the time of his holy curé used to say
while praying before the tabernacle. This
focus on Jesus is a renunciation of self. His
gaze purifies our heart; the light of the
countenance of Jesus illumines the eyes of
our heart and teaches us to see
everything in the light of his truth and his
compassion for all men. Contemplation
also turns its gaze on the mysteries of the
life of Christ. Thus it learns the "interior
knowledge of our Lord," the more to love
him and follow him.
2716 Contemplative prayer is hearing the
Word of God. Far from being passive, such
attentiveness is the obedience of faith, the
unconditional acceptance of a servant,
and the loving commitment of a child. It
participates in the "Yes" of the Son
become servant and the Fiat of God's
lowly handmaid.
2717 Contemplative prayer is silence, the
"symbol of the world to come" or "silent
love." Words in this kind of prayer are not
speeches; they are like kindling that feeds
the fire of love. In this silence, unbearable
to the "outer" man, the Father speaks to
us his incarnate Word, who suffered, died,
and rose; in this silence the Spirit of
adoption enables us to share in the prayer
of Jesus.
2718 Contemplative prayer is a union with
the prayer of Christ insofar as it makes us
participate in his mystery. The mystery of
Christ is celebrated by the Church in the
Eucharist, and the Holy Spirit makes it
come alive in contemplative prayer so that
our charity will manifest it in our acts.
2719 Contemplative prayer is a
communion of love bearing Life for the
multitude, to the extent that it consents to
abide in the night of faith. The Paschal
night of the Resurrection passes through
the night of the agony and the tomb - the
three intense moments of the Hour of
Jesus which his Spirit (and not "the flesh
[which] is weak") brings to life in prayer.
We must be willing to "keep watch with
[him] one hour." [1]
BASIC CHRISTIAN PRAYER
Sign of the Cross
Lord’s Prayer
Hail Mary
Glory Be
Prayer to the Guardian Angel
Prayer to St. Michael
Grace before and after meals
Apostles Creed
Hail Holy Queen
Angelus
Memorare
Fatima Prayer
3 O’clock Prayer
Act of Contrition
The Holy Rosary
PRAYER TO THE GUARDIAN ANGEL
Angel of God, my guardian dear,
To whom God's love commits me here,
Ever this day be at my side
To light and guard,
To rule and guide. Amen. [2]
PRAYER TO ST. MICHAEL
Saint Michael the Archangel, defend us in
battle, be our protection against the
wickedness and snares of the devil; may
God rebuke him, we humbly pray; and do
thou, O Prince of the heavenly host, by the
power of God, cast into hell Satan and all
the evil spirits who prowl through the
world seeking the ruin of souls. Amen. [3]
GRACE BEFORE AND AFTER MEALS
(Before Eating)
Bless us, O Lord, and these, thy gifts,
which we are about to receive from Thy
bounty. Through Christ, our Lord. Amen.
(After Eating)
We give Thee thanks, Almighty God, for all
thy benefits, who lives and reigns for ever
and ever. Amen. [4]
APOSTLE CREED
I believe in God the Father Almighty,
Creator of Heaven and earth; I believe in
Jesus Christ, His only Son, our Lord, He
was conceived by the Holy Spirit and born
of the Virgin Mary. He suffered under
Pontius Pilate, was crucified, died, and was
buried. He descended to the dead. On the
third day He rose again. He ascended into
Heaven and is seated at the right hand of
the Father. He will come again to judge the
living and the dead. I believe in the Holy
Spirit, the Holy Catholic Church, the
communion of Saints, the forgiveness of
sins, the resurrection of the body, and the
life everlasting. Amen. [5]
HAIL HOLY QUEEN
Hail, holy Queen, Mother of Mercy! our life,
our sweetness, and our hope! To thee do
we cry, poor banished children of Eve; to
thee do we send up our sighs, mourning
and weeping in this valley, of tears. Turn,
then, most gracious Advocate, thine eyes
of mercy toward us; and after this our
exile show unto us the blessed fruit of thy
womb, Jesus; O clement, O loving, O sweet
Virgin Mary.
Let Us Pray:
"O God whose only begotten Son by His
Life has purchased for us the rewards of
eternal life, Grant that we beseech Thee
while meditating upon these mysteries of
the Most Holy Rosary of the Blessed Virgin
Mary, we may both imitate what they
contain and obtain what they promise,
through the same Christ our Lord Amen."
[6]
ANGELUS
The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.
Hail Mary, full of grace, the Lord is with
thee; blessed art thou among women and
blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us
sinners, now and at the hour of
our death. Amen.
Behold the handmaid of the Lord:
Be it done unto me according to Thy word.
Hail Mary . . .
And the Word was made Flesh:
And dwelt among us.
Hail Mary . . .
Pray for us, O Holy Mother of God,
that we may be made worthy of the
promises of Christ.
Let us pray:
Pour forth, we beseech Thee, O Lord, Thy
grace into our hearts; that we, to whom
the incarnation of Christ, Thy Son, was
made known by the message of an angel,
may by His Passion and Cross be brought
to the glory of His Resurrection, through
the same Christ Our Lord. Amen. [7]
MEMORARE
Remember, O most gracious Virgin Mary,
that never was it known that anyone who
fled to thy protection, implored thy help,
or sought thine intercession was left
unaided.
Inspired by this confidence, I fly unto thee,
O Virgin of virgins, my mother; to thee do I
come, before thee I stand, sinful and
sorrowful. O Mother of the Word Incarnate,
despise not my petitions, but in thy mercy
hear and answer me. [8]
FATIMA PRAYER
O My Jesus, forgive us our sins, save us
from the fires of Hell and lead all souls to
Heaven, especially those who are in most
need of Thy mercy. [9]
3 O’CLOCK PRAYER
You died Jesus, but the source of life
flowed out for souls and the ocean of
mercy opened up for the whole world. O
Fountain of life, Immeasurable Divine
Mercy, cover the whole world and empty
Yourself out upon us.
O Blood and Water which flowed out from
the heart of Jesus as a Fountain of mercy
for us, I trust in You!
Holy God, Holy Mighty One, Holy Immortal
One, have mercy on us and the whole
world (3x).
Jesus, King of Mercy we trust in You! [10]
ACT OF CONTRITION
O my God, I am heartily sorry for having
offended Thee, and I detest all my sins
because of Thy just punishments, but
most of all because they offend Thee, my
God, Who art all-good and deserving of all
my love. I firmly resolve, with the help of
Thy grace, to sin no more and to avoid the
near occasions of sin. Amen. [11]
THE HOLY ROSARY
How to pray the Rosary:
On the crucifix, make the sign of the cross
and then pray the Apostles' Creed. ...
On the next large bead, say the Our
Father. ...
On the following three small beads, pray
three Hail Marys. ...
On the chain, pray the Glory Be. ...
On the large bead, meditate on the first
mystery and pray the Our Father. [12]
MYSTERIES OF THE ROSARY [13]
Joyful Mystery of the Rosary (Monday &
Saturday)
The Annunciation of the Lord to Mary
The Visitation of Mary to Elizabeth
The Nativity of our Lord Jesus Christ
The Presentation of our Lord
Finding Jesus in the Temple at age 12
Sorrowful Mystery of the Rosary (Tuesday
& Friday)
The Agony of Jesus in the Garden
The Scourging at the Pillar
Jesus is Crowned with Thorns
Jesus Carried the Cross
The Crucifixion of our Lord
Glorious Mystery of the Rosary
(Wednesday & Sunday)
The Resurrection of Jesus Christ
The Ascension of Jesus to Heaven
The Descent of the Holy Ghost
The Assumption of Mary into Heaven
Mary is Crowned as Queen of Heaven and
Earth
during his Baptism in the Jordan was the
sign that he was the expected Messiah.
But the fullness of the Spirit was not to
remain in the Messiah alone; it was to be
communicated to the entire Messianic
people (cf. Ez 36:25–27; Jl 3:1–2). The
apostles received the same Spirit, first on
Easter (cf. Jn 20:22) and again on
Pentecost day (cf. Acts 2:1–4).
There is a very clear and direct reference
to the existence and administration of this
sacrament in the Acts of the Apostles.
First, we learn that the deacon Philip had
baptized many persons in Samaria.

Luminous Mystery of the Rosary When the apostles in Jerusalem heard that
(Thursday) Samaria had accepted the word of God,
they sent Peter and John to them. When
The Baptism in the Jordan they arrived, they prayed for them that
The Wedding at Cana they might receive the Holy Spirit,
The Proclamation of the Kingdom because the Holy Spirit had not yet come
The Transfiguration upon any of them; they had simply been
The Institution of the Eucharist baptized into the name of the Lord Jesus.
Then Peter and John placed their hands on
them, and they received the Holy Spirit (cf.
Acts 8:12–17).

Henceforward, the Apostles—following the

SACRAMENT OF CONFIRMATION
NATURE AND INSTITUTION
The Sacraments of Baptism, Eucharist,
and Confirmation constitute the set called
“the sacraments of Christian initiation.”
In the Old Testament, the prophets
announced that the Spirit of the Lord
would be upon the Messiah (cf. Is 11:2).
The descent of the Holy Spirit upon Jesus
will of Christ—communicated to the newly
baptized Christians the gift of the Holy
Spirit by laying on the hands. This gift was
to complete the grace of Baptism (cf. Acts
8:15–17; 19:5–6). This explains why, in the
letter to the Hebrews (cf. Heb 6:2), the
doctrine on Baptism and the laying on the
hands are mentioned among the first
elements of Christian formation. Catholic
Tradition has always considered this laying
on the hands as the origin of the
sacrament of Confirmation; a sacrament
that perpetuates the grace of Pentecost in
the Church.
Very soon, to better signify the gift of the
Holy Spirit, an anointing with perfumed oil
(chrism) was added to the imposition of
the hands. This anointing illustrates the
name of “Christian,” which means
“anointed.” The name comes from Christ,
whom “God anointed … with the Holy
Spirit” (Acts 10:38).
There are abundant testimonies of the
Fathers of the Church from the times of
Tertullian and St. Cyprian, and of other
ecclesiastical writers, proving the early
addition of oil to the rite.
The Sacrament of Confirmation has been
given different names: laying on of hands
(a name that was also applied to Holy
Orders), sacrament of chrism, and
sacrament of fullness. It seems that St.
Ambrose of Milan was the first to use the
term confirmation: “You have received the
spiritual sign, the sign of wisdom; God the
Father has sealed you, Christ the Lord has
confirmed you and has given you the gift
of the Spirit in your heart.”
Confirmation can be defined as the
sacrament instituted by Christ in which
the baptized—through the laying on of
hands and the anointing with chrism,
together with some sacred words—receive
the Holy Spirit in order to publicly confess
the faith with fortitude, by word and deed.
The Council of Florence taught the
Catholic doctrine on Confirmation,
extensively quoting from the above-
mentioned text of the Acts of the Apostles.
Against the Protestant errors, the Council
of Trent defined, “If anyone says that the
Confirmation of baptized persons is a
useless ceremony and not rather a true
and proper sacrament; or that at one time
it meant nothing other than a certain
catechesis by which those nearing
adolescence gave an account of their faith
before the Church: let him be anathema.”
It is not known when the institution of
Confirmation by Christ took place. Some
think that it was instituted in the Last
Supper. This would explain the custom of
consecrating the chrism on Holy Thursday,
documented as early as the third century.
Others hold that it was instituted after the
Resurrection but was not in force until
after Pentecost Sunday. What we know for
certain is that Christ instituted this
sacrament, and that it was not
administered until after the descent of the
Holy Spirit over the apostles on Pentecost
Sunday, “because in this sacrament the
fullness of the Holy Ghost is bestowed,
which was not to be given before Christ’s
Resurrection and Ascension; according to
John 7:39: ‘As yet the Spirit was not given,
because Jesus was not yet glorified.’”
MATTER AND FORM
The remote matter is the chrism. This is
one of the oils consecrated by the bishop
in the Chrism Mass of Holy Thursday (the
others are the oil of catechumens used in
the pre-baptismal anointing, and the oil of
the sick used in the Anointing of the Sick).
The chrism is olive oil mixed with a small
amount of balsam.
The form is the words accompanying this
anointing: “Be sealed with the Gift of the
Holy Spirit.”
EFFECTS OF CONFIRMATION
Increase of sanctifying grace, specifically,
of the gifts of the Holy Spirit.
Sacramental grace, which is the right to
receive the special help needed to
exercise the virtue of fortitude in the
public profession of one’s faith. This also
includes the help that is required for the
spiritual or interior struggle.
Because of this, it is said to be a certain
consecration to serve Christ as a soldier,
to be miles Christi, “to spread the faith by
word and deed” and not to be ashamed of
the cross.
Confirmation strengthens our bond with
the Church.
Even more, this sacrament introduces us
deeply in divine filiation that make us say,
“Abba, Father” (cf. Rom 8:15).
Character is proper to this sacrament,
which is an indelible sign creating a new
kind of relation with the priesthood of
Christ.
Confirmation includes the renewal of the
promises of Baptism. But this does not
mean that it is a mere personal
assumption of these obligations by the
adolescent before the community. This is
shown by the practice of administering
Confirmation to children before the age of
reason if they are seriously ill.
NECESSITY OF CONFIRMATION
Confirmation is not necessary as a means
for salvation. It is not certain whether it is
necessary by strict precept. There is no
doubt, however, that Confirmation is very
advantageous for the development of
Christian life and completing the work of
salvation. Otherwise, Christ would not
have instituted it.
Baptism, Confirmation, and Eucharist form
a unit. Without Confirmation, the
Sacrament of Baptism is valid, but
Christian initiation remains incomplete.
The present law specifies that “the faithful
are obliged to receive this sacrament at
the appropriate time.”
MINISTER OF CONFIRMATION
“(The bishops) are the original ministers of
Confirmation” Thus, the Acts of the
Apostles explains that two apostles were
sent for the confirmation of the converts
of Philip the deacon (cf. Acts 8:14–17). The
apostles enjoyed the fullness of the
priesthood that all bishops have.
The extraordinary minister is the priest. A
presbyter who has this faculty by virtue of
either the universal law or a special
concession of competent authority also
confers this sacrament validly.
SUBJECT OF CONFIRMATION
Every baptized person who is not
confirmed, and only such a person, is
capable of receiving confirmation.”
In order to receive Confirmation validly, a
baptized person with the use of reason
must also have the intention (at least
habitual) to receive it.
In order to receive it lawfully, a baptized
person with the use of reason should also
be in the state of grace (since it is a
sacrament of the living), and should have
had the necessary instruction.
Regarding the age of the subject, the
general practice of the Latin Church is to
not confirm children before the age of
reason. It can be done before this age if
there is danger of death or for other just
reasons. For example, if the subject would
otherwise have to wait for many years
(after reaching the age of reason) before
being able to receive it, it is appropriate to
administer the sacrament sooner.
Under normal conditions, Confirmation
should be administered to the faithful “at
about the age of discretion.” However, the
bishops’ conferences have the power to
set a more suitable age so that, as the
present Ritual says, the children receive
the sacrament when they are more
mature and have received the necessary
formation. [1]
THE HOLY EUCHARIST
The holy Eucharist completes Christian
initiation. Those who have been raised to
the dignity of the royal priesthood by
Baptism and configured more deeply to
Christ by Confirmation participate with the
whole community in the Lord's own
sacrifice by means of the Eucharist.
"At the Last Supper, on the night he was
betrayed, our Savior instituted the
Eucharistic sacrifice of his Body and Blood.
This he did in order to perpetuate the
sacrifice of the cross throughout the ages
until he should come again, and so to
entrust to his beloved Spouse, the Church,
a memorial of his death and resurrection:
a sacrament of love, a sign of unity, a
bond of charity, a Paschal banquet 'in
which Christ is consumed, the mind is
filled with grace, and a pledge of future
glory is given to us.” [1]
NATURE OF THE EUCHARIST
The name Eucharist has been chosen to
refer to this sacrament since the times of
St. Ignatius of Antioch (early second
century). It is a Greek term (eucharistein)
meaning “act of thanksgiving,” and it
refers to Jesus’ act of thanksgiving when
he instituted it, as both the Gospels and
St. Paul relate (cf. Mt 26:27; Mk 14:23; Lk
22:17, 19; 1 Cor 11:24).
The other names that emphasize one
aspect or another of this sacrament:
Banquet of the Lord (cf. 1 Cor 11:20): It is
the supper that the Lord celebrated with
his disciples on the eve of his Passion and
the anticipation of the “marriage supper of
the Lamb” (Rv 19:9).
Breaking of the Bread (cf. Acts 2:42, 46;
20:7, 11): The early Christians—forming
one body—called it the breaking of the
one bread in which all participated.
Synaxis, or Eucharistic Assembly: The
Eucharist is the visible expression of the
Church (cf. 1 Cor 11:17-34).
Memorial of the Passion and Resurrection
of the Lord.
Holy Sacrifice: It enacts the only sacrifice
of Christ and includes the offering of the
Church.
Holy and Divine Liturgy, Holy Mysteries,
and Holy Sacrament: It is the center of all
liturgical celebration.
Holy Communion: In it, we are united to
Christ, forming one body.
Holy Mass: It ends by sending the faithful
(missio) to fulfill God’s will in their daily
lives.
In the Sacrament of the Eucharist, “Christ
the Lord himself is contained, offered and
received,” with his body, blood, soul, and
divinity.
TRANSUBSTANTIATION
Christ becomes really present in the
Eucharist through transubstantiation, by
which all the substance of the bread
becomes the body of Christ, and all the
substance of the wine becomes his blood
without altering the appearances
(accidents or species) of bread and wine.
The term transubstantiation (change of
substance while the accidents remain) is
linguistically parallel to the more usual
transformation (change of form while the
matter remains). The latter describes
natural changes whereas the former refers
to a supernatural change that is absolutely
impossible in nature. It can happen only
through divine intervention, and actually
happens only in the Eucharist, in which
the whole substance—not just the
substantial form—changes.
The term transubstantiation was
introduced in the twelfth century and was
used by the Fourth Lateran Council. The
Council of Trent also used it and declared
that the word was particularly suitable to
describe this admirable conversion.
THE EFFECTS OF HOLY COMMUNION
Upon receiving the Eucharist, an intimate
union is established between God and the
receiver: “He who eats my flesh and drinks
my blood abides in me, and I in him” (Jn
6:56). That is why this sacrament is
usually called Communion (“to receive
Communion,” “to communicate”). Through
this union with Christ, Christian
participants in the Eucharist are also
united among themselves.
The Eucharist is the sacred banquet to
which all Christians are invited. “O sacred
banquet, in which Christ is received, the
memory of his Passion is renewed, the
mind is filled with grace, and a pledge of
future glory is given to us,” says an
ancient and well-known liturgical prayer.
The Eucharist is the perfect food for the
supernatural life of the soul. The Holy
Eucharist nourishes the soul in the same
way that ordinary food nourishes the body:
It sustains the spiritual life just as material
food maintains corporal life. It increases
the infused virtues—especially charity—
while it increases sanctifying grace.
Accordingly, the Eucharist increases our
union with Christ.
By strengthening our spiritual life, the
Eucharist drives away the danger of
committing mortal and venial sins.
It forgives venial sins and reduces
temporal punishments.
The union with Christ makes it a bond of
unity with all Christians. It strengthens the
unity of the Mystical Body of Christ: The
Eucharist makes the Church.
It is a pledge of eternal life and, in a
certain way, the beginning of eternal life.
In a special way, the Eucharist represents
the Passion and Resurrection of Christ: it
contains the same Christ who suffered,
died, rose from the dead, and is now
glorious in heaven with the marks of his
Passion. This same passion is carried out
in the Mass in a special, real way, since, as
we will see, the Mass is the renewal of the
sacrifice of the cross.
Like the rest of the sacraments, the
Eucharist produces its effects by itself (ex
opere operato), but the individual benefit
depends on the quality of the recipient’s
personal dispositions.
THE NECESSITY OF RECEIVING THE
EUCHARIST
The Lord encouraged all to receive him in
the Sacrament of the Eucharist. Actual
reception of the Eucharist is not a
necessary means for salvation.
However, the desire to receive it
(reception in voto) is a necessary means.
For baptized persons with use of reason
who know of this sacrament, the desire
must be explicit (cf. Jn 6:54).
By divine precept, it is necessary for all
baptized persons with use of reason to
receive the Eucharist several times in their
life and when death is imminent.
By ecclesiastical precept, it is
necessary for all Catholics to receive the
Eucharist at least once a year after their
first Communion and, if possible, during
Easter time.37 Receiving the Eucharist in
this season should usually be possible,
since the time allowed for the fulfillment
of this precept is quite long. Depending on
the particular place, it may extend from
Ash Wednesday to Trinity Sunday.
Frequent or daily reception of the
Eucharist is, of course, most useful to all
Christians. The faithful with the necessary
dispositions are encouraged to take
Communion when they participate in a
Mass. Spiritual communions are useful too.
THE MINISTER OF THE EUCHARIST
Only a priest can validly consecrate the
Eucharist.38 The conditions for a lawful
consecration will be discussed in the next
chapter.
With respect to the distribution of the
Eucharist, “the ordinary minister of holy
communion is a Bishop, a priest or a
deacon.”
The extraordinary minister for the
distribution of the Eucharist is the
(permanent) acolyte or another faithful
(the so-called lay minister) who, “where
the needs of the Church require and
ministers are not available,” has been
legitimately delegated as prescribed by
the law.
THE SUBJECT OF THE EUCHARIST
Any living and baptized person who does
not obstruct grace by mortal sin can
fruitfully receive the Eucharist.
Since the twelfth century, the policy of the
Catholic Church in the Latin Rite has been
to not give Communion to children before
the age of reason. Also, it is not given to
those who lack the use of reason due to
sickness or those who are unconscious.
Those who have only partial use of reason
can receive Communion at the moment of
death, provided there is no danger of
irreverence.
PREPARATION BEFORE RECEIVING THE
EUCHARIST
DISPOSITIONS OF THE SOUL
The dispositions required to fruitfully
receive the Eucharist are:
not to be aware of any mortal sin that is
not yet absolved,
not to be under excommunication or
interdict (these penalties will be discussed
later on), and
to approach the sacrament with devotion.
If one is aware of having committed a
mortal sin, making an act of perfect
contrition is not enough to receive
communion in good conscience. While
perfect contrition certainly forgives the sin
and recovers sanctifying grace, no one can
be sure of having attained it. Whoever is
aware of having committed a mortal sin
should not approach the Eucharist without
having received absolution in the
Sacrament of Penance first. Only when
there is no available confessor combined
with the grave necessity to receive
Communion could an exception be made,
but this very seldom occurs.

DISPOSITIONS OF THE BODY

The Eucharistic fast must be kept. One

must abstain from all food or drink at least
an hour before receiving Communion.
Water and medicines do not break this
fast. The sick, the elderly, and those
taking care of them can receive
Communion even if they have taken
something during the preceding hour.
Out of respect for the sacrament, it is
advisable to be clean, groomed, and
properly dressed when going to
Communion.

REPETITION OF COMMUNION WITHIN

THE SAME DAY

The ordinary practice is to receive

Communion only once a day. However,
one can receive communion for a second
time in the same day, provided it is done
within the context of Holy Mass. This is the
case of a person who, having received
Communion in the morning as is his
practice, later in the day attends a Mass
on the occasion of some special
celebration (matrimony, funeral, etc.). This
is also the case of a person who receives
communion during the midnight Mass at
Christmas or Easter and receives
communion again at the next morning’s
Mass.

Logically, one can receive Communion

again to consume the Eucharist in
exceptional cases (to prevent its
profanation, in case of a fire, etc.).
Additionally, in danger of death, it is highly
recommended to receive the Viaticum
even if one has already received
Communion that day. [2]