Saint Michael the Archangel Parish

21 Manning St

Hudson, MA 01749

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"Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time…It includes three degrees of order: episcopate, presbyterate, and diaconate" (CCC 1536). Deacons, priest and bishops are essential to the Catholic Church because we believe that they continue the work begun by the apostles.
Since the beginning, the ordained ministry has been conferred and exercised in three degrees: that of bishops, that of presbyters, and that of deacons. The ministries conferred by ordination are irreplaceable for the organic structure of the Church: without the bishop, presbyters, and deacons, one cannot speak of the Church. (CCC 1593)
Ordination is the rite at which the Sacrament of Holy Orders is bestowed. The bishop confers the Sacrament of Holy Orders by the laying on of hands which confers on a man the grace and spiritual power to celebrate the Church’s sacraments.
The sacrament of Holy Orders is conferred by the laying on of hands followed by a solemn prayer of consecration asking God to grant the ordained the graces of the Holy Spirit required for his ministry. Ordination imprints an indelible sacramental character. (CCC 1597)

Who Receives Holy Orders?

The Second Vatican Council reminds us that the mission of ordained clergy, while unique, is interrelated to the mission of the lay faithful:
The Church confers the sacrament of Holy Orders only on baptized men (viri), whose suitability for the exercise of the ministry has been duly recognized. Church authority alone has the responsibility and right to call someone to receive the sacrament of Holy Orders. (CCC 1598)

In the Latin Church the sacrament of Holy Orders for the presbyterate is normally conferred only on candidates who are ready to embrace celibacy freely and who publicly manifest their intention of staying celibate for the love of God's kingdom and the service of men. (CCC 1599)
Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity. (Lumen Gentium 10)

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At confirmation we receive the gifts of the Holy Spirit and confirm our baptismal promises. Greater awareness of the grace of the Holy Spirit is conferred through the anointing of chrism oil and the laying on of hands by the Bishop.
Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy Spirit in order to root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds. (CCC 1316)
Through the Sacrament of Confirmation we renew our baptismal promises and commit to living a life of maturity in the Christian faith. As we read in the Lumen Gentium (the Dogmatic Constitution of the Church) from the Second Vatican Council:
Bound more intimately to the Church by the sacrament of confirmation, [the baptized] are endowed by the Holy Spirit with special strength; hence they are more strictly obliged to spread and defend the faith both by word and by deed as true witnesses of Christ. (no. 11)

Scriptural Foundation for Confirmation

In the Acts of the Apostles we read of the coming of the Holy Spirit on Pentecost. While baptism is the sacrament of new life, confirmation gives birth to that life. Baptism initiates us into the Church and names us as children of God, whereas confirmation calls us forth as God’s children and unites us more fully to the active messianic mission of Christ in the world.

After receiving the power of the Holy Spirit at Pentecost, the Apostles went out and confirmed others, showing confirmation to be an individual and separate sacrament: Peter and John at Samaria (Acts 8:5-6, 14-17) and Paul at Ephesus (Acts 19:5-6). Also the Holy Spirit came down on Jews and Gentiles alike in Caesarea, prior to their baptisms. Recognizing this as a confirmation by the Holy Spirit, Peter commanded that they be baptized (cf. Acts 10:47).

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There are four steps in the Sacrament of Reconciliation:
  1. We feel contrition for our sins and a conversion of heart to change our ways.
  2. We confess our sins and human sinfulness to a priest.
  3. We receive and accept forgiveness (absolution) and are absolved of our sins.
  4. We celebrate God’s everlasting love for us and commit to live out a Christian life.
Sin hurts our relationship with God, ourselves and others. As the Catechism states:
The sinner wounds God’s honor and love, his own human dignity…and the spiritual well-being of the Church, of which each Christian ought to be a living stone. To the eyes of faith no evil is graver than sin and nothing has worse consequences for the sinners themselves, for the Church, and for the whole world. (CCC 1487, 1488)
A mature understanding of sin includes reflecting upon our thoughts, actions and omissions as well as examining the patterns of sin that may arise in our lives. With contrite hearts, we are also called to reflect upon the effects of our sins upon the wider community and how we might participate in sinful systems.

Contrition and conversion lead us to seek a forgiveness for our sins so as to repair damaged relationships with God, self, and others. We believe that only ordained priests have the faculty of absolving sins from the authority of the Church in the name of Jesus Christ (CCC 1495). Our sins are forgiven by God, through the priest.

The Spiritual effects of the Sacraments of Reconciliation include:
  • reconciliation with God by which the penitent recovers grace
  • reconciliation with the Church
  • remission of the eternal punishment incurred by mortal sins
  • remission, at least in part, of temporal punishments resulting from sin
  • peace and serenity of conscience, and spiritual consolation
  • an increase of spiritual strength for the Christian battle (CCC 1496)
Individual confession with a priest is the principal means of absolution and reconciliation of grave sins within the Church. The Sacrament of Reconciliation frees us from sinful patterns of behavior and calls us to complete conversion to Christ. Reconciliation heals our sins and repairs our relationships.
The Sacrament of the Anointing of the Sick gives strength and support and can be administered to anyone struggling with an illness.

Who may Receive?

In the Catholic Church, Extreme Unction or the Last Rites is the anointing at the time of death. Since the Second Vatican Council, this sacrament is now called the Anointing of the Sick and has been broadened to offer healing and comfort in times of illness that may not lead to immediate death. Speaking about a wider implementation of this sacrament, Pope Paul VI advocated for “a wider availability of the sacrament and to extend it—within reasonable limits—even beyond cases of mortal illness."

Unlike the traditional understanding of the Last Rites, the sacrament of the Anointing of the Sick is, ideally, to be administered in a communal celebration.

The Catechism of the Catholic Church states that when the sick are anointed they should be "assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention" (1516). "Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration…It is very fitting to celebrate it within the Eucharist" (1517).

Spiritual Healing

The healing that occurs in this sacrament of anointing is not necessarily physical healing. While we believe that physical healing can occur through the great power of God, the grace that is infused through this special sacrament is the reminder of the eternal presence of God in our human suffering.

When the priest blessing the oil of anointing, he asks God to "send the power of your Holy Spirit, the Consoler, into this precious oil. Make this oil a remedy for all who are anointed with it; heal them in body, in soul and in spirit, and deliver them from every affliction" (Pastoral Care of the Sick, #123).

"The celebration of the Anointing of the Sick consists essentially in the anointing of the forehead and hands of the sick person (in the Roman Rite) or of other parts of the body (in the Eastern rite), the anointing being accompanied by the liturgical prayer of the celebrant asking for the special grace of this sacrament" (CCC 1531).

God created man and woman out of love and commanded them to imitate his love in their relations with each other. Man and woman were created for each other…Woman and man are equal in human dignity, and in marriage both are united in an unbreakable bond. (United States Catholic Catechism for Adults, Ch. 21, p. 279)


The sacrament of marriage is a visible sign of God’s love for the Church. When a man and a woman are married in the Church, they receive the grace needed for a lifelong bond of unity.

Marriage is a Covenant

The Sacrament of Marriage is a covenantal union in the image of the covenants between God and his people with Abraham and later with Moses at Mt. Sinai. This divine covenant can never be broken. In this way, marriage is a union that bonds spouses together during their entire lifetime.
The sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life. (CCC 1661)
The love in a married relationship is exemplified in the total gift of one’s self to another. It’s this self-giving and self-sacrificing love that we see in our other model of marriage, the relationship between Christ and the Church.
Marriage is based on the consent of the contracting parties, that is, on their will to give themselves, each to the other, mutually and definitively, in order to live a covenant of faithful and fruitful love. (CCC 1662)
The Church takes the lifelong nature of the Sacrament of Marriage seriously. The Church teaches that a break in this covenant teaches goes against the natural law of God:
The remarriage of persons divorced from a living, lawful spouse contravenes the plan and law of God as taught by Christ. They are not separated from the Church, but they cannot receive Eucharistic communion. They will lead Christian lives especially by educating their children in the faith. (CCC 1665)

Marriage Reflects the Holy Trinity

We believe that God exists in eternal communion. Together, Father, Son and Holy Spirit are united in one being with no beginning and no end. Human beings, likewise, were created by God in God’s image for the purpose of communion with another human being.

The Catechism of the Catholic Church states, “The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit” (CCC 2205). The Sacrament of Marriage is “unitive, indissoluble and calls us to be completely open to fertility.” Christian marriage at its finest is a reflection of God’s self-giving love expressed between the love of two people.
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