The Old Testament has many images of water that help us understand Baptism. Each year during the Easter Vigil, the water that will be used in baptism is blessed. The prayers of blessing call these images to mind. At the time of Creation, the Spirit breathed upon the waters (Genesis 1:2). During the great Exodus the waters of the Red Sea parted, allowing the people of Israel to cross from slavery to freedom (Exodus 14: 21 – 31). Later, in the New Testament, John the Baptist administered a baptism of repentance to Jesus in the waters of the River Jordan (Mark 1: 1 – 11).

Knowing that Baptism is necessary for salvation, parents have their babies baptized not long after they are born. Baptism signifies the baby’s entrance into the Church. The community of believers and the parents make a commitment to care for and teach this child as he or she is raised in the Catholic faith.

In the early Church infant baptism was not the usual way that people became members of God’s family. Initiation into the Church was primarily done for adults. They had to enter into a long period of learning and praying with the Christian community. Adults seeking to enter the Church today normally enter into the process of the Rite of Christian Initiation of Adults as catechumens. During this process they learn what God has done through Jesus, the teachings of the Church, and how they may respond in faith to God’s call.

In the celebration of Baptism, a person is immersed in water. He or she goes all the way into the water and then comes out. This action is a symbol of dying to sin and rising to new life in Christ. Sometimes water is poured over a person’s head. The celebrant proclaims” “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.”

The person being baptized is anointed with two oils; the oil of catechumens is put on the chest, and chrism is put on the top of the head. Oil is a symbol of strength and healing.

A candle is lit during the celebration. This shows that the person baptized is asked to keep the flame of faith alive in his or her heart.

Through Baptism a person receives forgiveness of original sin as well as personal sins. The newly baptized person receives sanctifying grace and is sealed with a permanent spiritual mark. This is why Baptism can be celebrated only once.

St. Paul the Apostle wrote about the change that takes place in a baptized person in Romans 6: 3–4. Paul explained that in Baptism Christians are united with the death of Jesus – they are in a sense buried with him. Jesus Christ has been raised from the dead by the glory of the Father. United with Christ believers also rise from the dead to live in newness of life.

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Baptism Preparation & Classes

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On the Eucharist and the Mass

by John Paul II

The Lord’s Day—as Sunday was called from apostolic times—has always been accorded special attention in the history of the Church because of its close connection with the very core of the Christian mystery. In fact, in the weekly reckoning of time, Sunday recalls the day of Christ’s resurrection. It is Easter, which returns week by week, celebrating Christ’s victory over sin and death, the fulfillment in Him of the first creation, and the dawn of “a new creation.” In commemorating the day of Christ’s resurrection, not just once a year, but every Sunday, the Church seeks to indicate to every generation the true fulcrum of history, to which the mystery of the world’s origin and its final destiny leads.

Why not make the Lord’s Day a more intense time of sharing, encouraging all the inventiveness of which Christian charity is capable? Inviting to a meal people who are alone, visiting the sick, providing food for needy families, spending a few hours in voluntary work and acts of solidarity: These would certainly be ways of bringing into people’s lives the love of Christ received at the Eucharistic table.

“I am with you always, to the end of the age.” This promise of Christ never ceases to resound in the Church as the fertile secret of her life and the wellspring of her hope. As the day of Resurrection, Sunday is not only the remembrance of a past event: It is a celebration of the living presence of the Risen Lord in the midst of His own people.

For this presence to be properly proclaimed and lived, it is not enough that the disciples of Christ pray individually and commemorate the death and resurrection of Christ inwardly, in the secrecy of their hearts. Those who have received the grace of Baptism are not saved as individuals alone, but as members of the Mystical Body, having become part of the People of God. It is important, therefore, that they come together to express fully the very identity of the Church, the Ecclesia, the assembly called together by the Risen Lord who offered His life to reunite “the dispersed children of God.”

The Church lives by the Eucharist, by the fullness of this sacrament, the stupendous content and meaning of which have often been expressed in the Church from the most distant times down to our own days. And though this teaching is sustained by the acuteness of theologians, by men and women of deep faith and prayer, and by ascetics and mystics—in complete fidelity to the Eucharistic mystery—it remains incapable of grasping and translating into words what the Eucharist is in all its fullness, what is expressed by it and what is actuated by it.

Indeed, the Eucharist is the ineffable sacrament—the essential commitment and, above all, the visible grace and source of supernatural strength for the Church. With all the greater reason, then, it is not permissible for us, in thought, life, or action, to take away from this truly most holy sacrament its full magnitude and its essential meaning. It is at one and the same time a Sacrifice-sacrament, a Communion-sacrament, and a Presence-sacrament. And although it is true that the Eucharist always was and must continue to be the most profound revelation of the human brotherhood of Christ’s disciples and confessors, it cannot be treated merely as an occasion for manifesting this brotherhood. When celebrating the sacrament of the Body and Blood of the Lord, the full magnitude of the divine mystery must be respected—as must the full meaning of this sacramental sign in which Christ is really present and is received, the soul is filled with grace, and the pledge of future glory is given.

The Kingdom of God becomes present in the celebration of the sacrament of the Eucharist, which is the Lord’s Sacrifice. In this celebration, the fruits of the earth and the work of human hands—the bread and wine—are transformed mysteriously, but really and substantially, through the power of the Holy Spirit and the words of the minister, into the Body and Blood of the Lord Jesus Christ, the Son of God and Son of Mary, through whom the Kingdom of the Father has been made present in our midst.

The goods of this world and the work of our hands—the bread and wine—serve for the coming of the definitive Kingdom, since the Lord, through His Spirit, takes them up into Himself in order to offer Himself to the Father and to offer us with Himself in the renewal of His one Sacrifice, which anticipates God's Kingdom and proclaims its final coming.

Thus the Lord unites us with Himself through the Eucharist—Sacrament and Sacrifice—and He unites us with Himself and with one another by a bond stronger than any natural union. Thus united, He sends us into the whole world to bear witness, through faith and works, to God’s love, preparing the coming of His Kingdom and anticipating it, though in the obscurity of the present time.

Eucharistic worship constitutes the soul of all Christian life. In fact, Christian life is expressed in the fulfilling of the greatest commandment, that is to say, in the love of God and neighbor, and this love finds its source in the Blessed Sacrament, which is commonly called the sacrament of love

The Eucharist signifies this charity, and therefore recalls it, makes it present, and, at the same time, brings it about. Every time that we consciously share in it, there opens in our souls a real dimension of that unfathomable love that includes everything that God has done and continues to do for us human beings; as Christ says: “My Father is still working, and I also am working.”

Together with this unfathomable and free gift, which is charity revealed in its fullest degree in the saving sacrifice of the Son of God—the sacrifice of which the Eucharist is the indelible sign—there also springs up within us a lively response of love. We not only know love; we ourselves begin to love. We enter upon the path of love, and along this path make progress.

Thanks to the Eucharist, the love that springs up within us becomes deeper and grows stronger. Eucharistic worship is therefore precisely the expression of that love which is the authentic and deepest characteristic of the Christian vocation. This worship springs from the love and serves the love to which we are all called in Jesus Christ.

A living fruit of this worship is the perfecting of the image of God that we bear within us, an image that corresponds to the one that Christ has revealed in us. As we thus become adorers of the Father “in spirit and truth”—who then mature to an ever-fuller union with Christ—we are ever more united to Him, ever more in harmony with Him.

The authentic sense of the Eucharist becomes the school of active love for our neighbor. We know that this is the true and full order of love that the Lord has taught us: “By this everyone will know that you are my disciples, if you have love for one another.” The Eucharist educates us to this love in a deeper way: it shows us, in fact, what value each person, our brother or sister, has in God’s eyes, if Christ offers Himself equally to each one, under the species of bread and wine. If our Eucharistic worship is authentic, it must make us grow in awareness of the dignity of each person. The awareness of that dignity becomes the deepest motive of our relationship with our neighbor.

We must also become particularly sensitive to all human suffering and misery, to all injustice and wrong, and seek the way to redress them effectively. Let us learn to discover with respect the truth about the inner self that becomes the dwelling place of God in the Eucharist. Christ comes into the hearts of our brothers and sisters and visits their consciences.

How the image of each and every one changes when we become aware of this reality. This sense of the Eucharistic mystery leads us to a love for our neighbor, to a love for every human being.

Our community has the duty to make the Eucharist the place where fraternity becomes practical solidarity, where the last are the first in the minds and attentions of the brethren, where Christ Himself—through the generous gifts from the rich to the very poor—may somehow prolong in time the miracle of the multiplication of the loaves.

The Eucharist is the full realization of the worship that humanity owes to God, and it cannot be compared to any other religious experience. The Risen Lord calls the faithful together to give them the light of His Word and the nourishment of His Body as the perennial sacramental wellspring of redemption. The grace flowing from this wellspring renews humanity, life, and history.

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First Eucharist Preparation & Classes

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Before Jesus ascended into heaven, he told his disciples to wait in Jerusalem so that they could be baptized by the Holy Spirit (Acts of the Apostles 1:5). When about 120 of Jesus’ disciples were gathered the Holy Spirit came in the form of wind and fire. Filled with the Holy Spirit, the disciples understood that God was anointing them for a special mission (Acts of the Apostles 2).

The early Christians made sure, then, that whenever they brought people into the Church, they would baptize them with water and then anoint them with oil. Why oil? Oil had been used in the Old Testaments to anoint priests, prophets, and kings. The early Christians realized that their community was “a chosen race, a royal priesthood, a holy nation” (1 Peter 2:9). Each new member was anointed with oil after being baptized with water.

In the early Church Baptism and Confirmation were celebrated in a single ceremony. It is still done this way in the churches of the East. In the Roman Catholic Church, the Church of the West, the two sacraments gradually separated. The Church in the West wanted the bishop to complete a person’s initiation. As the Church grew and the bishops ministered over ever larger territories, the bishop could not be present for every Baptism. So began the custom of gathering groups of baptized Catholics together later so that the bishop could confirm them all at one time. In the process over time the reception of the Eucharist came before the celebration of Confirmation.

In a number of dioceses the Sacrament of Confirmation is now celebrated before the reception of the Eucharist. This restored order returns the celebration of Confirmation to its original place after Baptism in the Sacraments of Initiation, with the Eucharist completing Christian initiation.

In the United States the designated age for Confirmation is between the ages of discretion and the age 16. In order to be confirmed a person must have reached the age of discretion, which is defined as about the age of seven; profess the Catholic faith and desire to receive the sacrament; be in a state of grace; be ready to live as a witness to Jesus Christ.

Receiving the Sacrament of Confirmation, the Christian’s relationship with God is made stronger. The Gifts of the Holy Spirit are strengthened: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. In this way the Christian is equipped to become a better witness to Christ in the world.

A bishop is the usual celebrant of the Sacrament of Confirmation. During the celebration of Confirmation the bishop extends his hands over those to be confirmed and calls upon God: “Send your Holy Spirit upon them to be their helper and guide.”

Then each person to be confirmed is anointed with chrism on the forehead as the bishop says, “Be sealed with the Gift of the Holy Spirit.”

In Confirmation the Christian becomes more closely united with Christ. With the strengthening of the Gifts of the Holy Spirit the Christian is able to accept new responsibilities for witnessing Jesus to the world.

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Confirmation Preparation & Classes

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A Source of Reconciliation and Joy

There’s an old joke about a carpenter who went to confession after he had been stealing lumber from his job site. He confessed his sins, and the priest said, “For your penance, make a novena.” The carpenter replied, “I’m not quite sure what a novena is, Father, but if you have the blueprints, I have the lumber!”

The story is good for a laugh, but it makes a good point. It raises the question of whether in the Sacrament of Penance anything good can come from our guilt and our sins. Notice the use of the term penance rather than confession. Confession is just one moment in the celebration of the Sacrament of Penance. Confession probably gets the most attention because it’s the scariest part—no one likes to have his or her sins brought into the light—even if it’s in the darkness of a confessional. Perhaps in the past the Church focused too much on the telling of the sins and too little on the joy to be gained through the healing that comes through an encounter with the mercy and forgiveness of God. Confession is an important step on the way to forgiveness, but it’s shortsighted to let this one aspect stand for the whole gift.

Here’s what the Sacrament of Penance actually offers:

Why should you not be afraid of this sacrament? The best reason is that God longs to forgive you. Remember, God knows that you are much more than the worst thing you’ve ever done.

© Copyright Loyola Press All Rights Reserved. Used with permission. www.loyolapress.com

• restoration to honesty—no more need to rationalize
• restoration to integrity—no more need to have secret or unacknowledged parts of your life
• relief from unproductive guilt—transformation of remorse into living a new life. The purpose of this sacrament is not punishment but true reconciliation with God and the community.
• an encounter with God—meeting God in humility (not humiliation!) and weakness
• spiritual guidance—no need to struggle with your moral issues alone
• inner peace—no longer having to live a life at war with yourself
• strength in meeting future challenges and temptations
• grace—rediscovering, as did the prodigal son, your Father’s unconditional love.

First Reconciliation Preparation & Classes

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Reconciliation Times

Reconciliation is on Saturdays at 4:00 PM or by apointment. To schedule your confession, please contact Fr. Tai Pham at (505) 293-0088 or [email protected] 

The name Jesus means “God saves.” The name emphasizes that Jesus is the one who has come to save all. Christ means “anointed.” The name shows that God the Father has given Jesus a mission and endowed him with power to save and the power to heal. Jesus' whole life was aimed at saving people. His words and actions are the foundation of the saving grace we now received in the sacraments.

The sacrament that helps unite those who are suffering with Jesus' saving and healing power is the Anointing of the Sick. Through this sacrament people receive forgiveness for their sins and comfort in their suffering; they are restored in spirit; and sometimes they even experience the return of physical health. Suffering is a part of life, but Jesus unites our suffering with his passion and death so that through our suffering we can participate in his saving and healing work. The sacrament also reminds us that God wants to give comfort to the suffering and wants us to relieve suffering where we can.

In the Sacrament of the Anointing of the Sick, the priest anoints the seriously ill, injured, or the elderly with the oil of the sick. The oil of the sick is a special oil used for the Sacrament of the Anointing of the Sick. It is blessed by the bishop at the Chrism Mass during Holy Week.

In addition to anointing, the person is often offered Holy Communion. When a person is dying, the Communion is called viaticum (on the way with you). For a dying person, the sacrament is preparation for passing over to eternal life.

Anointing sometimes occurs in a church and is given to the sick or elderly in a community setting. It often takes place in homes, nursing homes, and hospitals. For example, a person who is going to have surgery may be anointed. The sacrament may be received more than once, such as when a sick person's condition worsens.

In the Rites of the Anointing of the Sick, the priest anoints the sick person on the forehead, saying, “Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. Amen.” He also anoints the sick person on the hands, saying, “May the Lord who frees you from sin save you and raise you up. Amen.” The “raising” refers to spiritual healing, as well as any physical healing that may take place.

The Sacrament of the Anointing of the Sick, once referred to as Extreme Unction and ministered only to those in danger of death, is a prayer of healing and may be celebrated individually and communally.

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How to Receive Anointing of the Sick

The Bible begins with Adam and Eve being created in God’s likeness. God tells them to be fruitful and multiply. Their love for each other is the image of the love God has for us. Whenever the authors of the Old Testament wanted to show the beauty of the relationship between the Israelites and their God, they would often compare it with marriage. We see one example of this in Isaiah 62: 4–5

4 No more shall men call you "Forsaken," or your land "Desolate," But you shall be called "My Delight," and your land "Espoused." For the LORD delights in you, and makes your land his spouse. 5 As a young man marries a virgin, your Builder shall marry you; And as a bridegroom rejoices in his bride so shall your God rejoice in you. (Isaiah 62: 4–5)

In the Sacrament of Matrimony, a man and a woman are united in such a way that they become one flesh, each belonging to one another. Matrimony is a celebration of a lifelong commitment of faithful love. Living together in marriage is not the only way in which people love one another, but marriage is certainly the supreme example of human love. In the exchange of promises during the marriage ceremony, the couple administers the sacrament to each other. There must by an official Church witness present, either a priest or a deacon, because Matrimony is an act of public worship, a community prayer, bringing God’s blessing to the couple. Once the couple is married, their home becomes a domestic church, for the Church is whole and entire in a family built on the foundation of the Sacrament of Matrimony.

Matrimony often takes place during the celebration of the Eucharistic liturgy. The couple exchanges promises. One example is

I, [name], take you, [name] to be my wife/husband. 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. While Matrimony is part of the sacramental life that makes it possible for Christians to attain eternal salvation, the purpose of the sacrament is to help the partners in this life as they work to live in faithfulness to God. Their love for each other is a reflection of the enduring love between Christ and his Church, and it provides them with a foretaste of the divine love that awaits them in paradise.

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Scheduling Your Wedding and Marriage Preparation

Jesus chose 12 men to be apostles. One of them, Judas, betrayed Jesus, and then hanged himself. After Jesus’ ascension, the apostles had the important mission of spreading the news about Jesus, but they were lacking one member. At a gathering of Jesus’ disciples, Peter told the group that a replacement for Judas was needed. The man to be chosen needed to have been a witness to Jesus’ life, death, resurrection, and ascension. Two men were proposed, Justus and Matthias. Peter and the apostles prayed for the Lord to show them whom to choose. Matthias was chosen and became the new apostle (Acts 1:15-26).

The apostles chose a new Church leader to be a witness to Jesus Christ and continue his work. Today the pope and bishops have been called and chosen to continue Jesus’ work; they are successors to the apostles.

All members of the Church participate in the priesthood of all believers through Baptism. However, some men are called to serve Jesus and the Church today through the celebration of the Sacrament of Holy Orders. Through their leadership in the Church, they help continue Jesus’ presence on earth in the tradition of the apostles.

Those who are called to be priests are ordained through the Rite of Ordination. In celebrating this Rite, men receive a permanent spiritual mark, called a character, signifying that they represent Jesus’ presence in the Church.

There are three levels of participation in the Sacrament of Holy Orders: as bishop, as priest (from presbyter, which is Greek for “elder”), and as deacon.

A bishop receives the fullness of the Sacrament of Holy Orders. He is the head or Ordinary of the local church. The local area entrusted to him is called a diocese. A bishop is also a member of the episcopal college: this is all the bishops who, with the pope, guide the Church.

Priests serve the community in various ways. They may be called to serve in their dioceses or as religious order priests, carrying out the mission of a particular religious community. They preside at liturgies, preach, administer the sacraments, counsel people, serve as pastors, and teach.

Deacons help and serve bishops by serving the needs of the Church, proclaiming the gospel, teaching and preaching, baptizing, witnessing marriages, and assisting the priest celebrant at liturgies.

Deacons are ordained for service in the Church. There are deacons who are studying to become priests. There are deacons that include married men who are called to remain deacons for life and to serve the Church in this capacity.

Priests receive the Sacrament of Holy Orders in the Rite of Ordination. The bishop lays his hands on the head of the candidate and says a prayer asking for the outpouring of the Holy Spirit. In one part of the rite, the candidate lies in front of the altar while the Litany of the Saints is sung or recited. In another part of the rite, a priest’s hands are anointed with chrism. In the rite for a bishop, the new bishop’s head is anointed.

© Copyright Loyola Press All Rights Reserved. Used with permission. www.loyolapress.com