Seven Sacraments: Introduction & Baptism

Seven Sacraments: The Catholic Church is a sacramental church. Although in the broadest sense any external sign of the action of God’s grace in the life of a believer has a sacramental aspect. There are seven sacraments instituted by Christ, which actually confer the grace they signify. These are Baptism, Confirmation, Eucharist, Holy Orders, Matrimony, Reconciliation, and Anointing. Each of these sacraments is mentioned in the New Testament, and all seven are included in the writings of the early Fathers. Matrimony, Holy Orders, Reconciliation and Anointing have Old Testament origins.

The sacraments are classified into three groups - initiation, service and healing. Sacraments of initiation are Baptism, Confirmation and Eucharist. They form a common foundation for holiness in daily life for all the faithful. Sacraments of service and consecration are Matrimony and Holy Orders. These have to do with life's vocations. They address those already consecrated by sacraments of initiation. The recipients are focused on service to others. Those receiving Holy Orders are consecrated and ordained for service to the faithful of the Church. In Matrimony spouses are consecrated for service to each other. Sacraments of healing are Reconciliation and Anointing of the Sick. These address the sickness of the soul - sin and the sickness of the body - disease and physical death. [See CCC 1533-1535]

Sacramental: Sacramentals are sacred signs, bearing a certain likeness to the sacraments, by which spiritual graces may be obtained through the Church. Some sacramentals are objects such as holy water, scapulars, medals, or rosaries. We may obtain graces through using these. Others are sacred actions such as blessings. Sacramentals differ from sacraments through the manner of institution. Christ instituted the sacraments. Sacramentals are instituted through the Church and are magisterially defined. [See Mt 16:19] A sacrament imparts grace in virtue of the rite itself, while the grace of a sacramental depends on the dispositions of the individual believer and the intercession of the Church. The number is variable. [See CCC 1667-1679]

Sacramental Theology: This is a special subfield of theology that scrutinizes sacramental dogma and practice. It defines the sacraments and how they serve and enliven the life of grace within us. It enables us to engage in true worship of God and charitable service to others. The intricacy of sacramental theology reflects the complexity of the sacraments and their many elements. These consist of true worship of God, rites, rituals, formal gestures or other actions, use of sacred or liturgical texts, physical objects, sacred places, priestly vesture, special occasions of parish and personal life, memorializations or imitations of Christ’s actions and words. In includes the enactment of sacred intentions and purposes for the parish and for the individual believer. Study of the sacraments leads to various perspectives that focus on one or another of these intricate elements. Peter Lombard, in A.D. 1148, was among the first to discern the difference between formal sacraments directly instituted by Christ and sacramental actions or objects; e.g. the Sign of the Cross, prayer, chaplets and rosaries.

The seven sacraments were not defined earlier because an official inventory had not been formally or magisterially defined. Evidently the early Fathers did not feel the need. Christ simply entrusted them to the Church and they have been used for the sanctification of the faithful ever since. The formal list of the seven sacraments was accepted by St. Thomas Aquinas [A.D. 1226-1274], and was officially defined by the Council of Florence in 1439. On March 3, 1547, the Council of Trent formally codified and affirmed the seven sacraments as we know and practice them today.[1]

Sacramental Life of the Church: God is at work in and through the conferring of grace; we are literally touched by God's grace through the sacraments. This is why sacraments are so vitally important. We cannot hope to go to heaven all by ourselves. We must have God's help in the form of sacrament, which brings forth grace; this is the vehicle that helps us to heaven. The great Paschal sacrifice of Christ on Calvary is the fount from which everything flows to the glory of the Father in the unity of the Holy Spirit. The sacraments are magnificent gifts from God. Each of the sacraments touches us at special moments in our Christian lifeway and conveys the grace needed to help us on our journey through this world. This is what living the sacramental life of the Church is about. [See CCC 1210-1284]

BAPTISM: FIRST SACRAMENT OF INITIATION FOR ADULTS & INFANTS

Adult Baptism: It is the first sacrament of initiation for adults and infants. The one baptized is cleansed of original sin and in the case of one who has reached the age of reason of personal sin. He or she is incorporated into Christ and made a member of His Body the Church and is infused with sanctifying grace, receives the virtues of faith, hope and charity, and the gifts of the Holy Spirit. This enables the believer to receive the other sacraments effectively. The minister of Baptism is ordinarily a bishop, priest, deacon, or, in extraordinary situations, a catechist (teacher). In an emergency anyone can baptize validly. If it is impossible for an individual to receive the baptism of water, the same benefits can be supplied by “baptism of blood” whereby martyrdom is suffered for the Faith or for some virtue. “Baptism of desire” is where a person has perfect contrition and at least the implicit intention of fulfilling God’s will for salvation while either being denied the sacrament or being unable to receive it. A biblical example of this would be the “good” thief who was crucified with Christ.

Baptismal Fount: This is a basin used exclusively for Baptism; it may be small or large enough to facilitate the immersion of adults. The shape of founts may be hexagonal, octagonal, oval, round or squared. A cruciform shape symbolized death to sin. The person being baptized bends or is held over it while water is poured over the brow. The words “fount” or "font" implies living water, and new founts often incorporate a fountain to facilitate flowing water. The Order of Baptism requires the blessing of fresh or living water for each baptism. During the Easter Season water blessed at the Easter Vigil is used. In earlier times baptisteries were separate buildings adjacent to the church door to symbolize baptism as the gateway to the Church. To focus more on the communal nature of the sacrament, baptisms are often held during Sunday Mass and in or near the sanctuary. Some churches have founts near the altar. Baptisms may be held during Sunday Mass to focus on the communal nature of baptism. Most modern Catholic Churches built after Vatican II have built-in baptismal pools; they are very much like Jewish mikvahs.

Baptismal Methods: There are three approved methods; sprinkling [aspersion], pouring water [infusion] upon a person or plunging [immersion] in water, while using the words, “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.” The practice of using sprinkling or pouring appears to have originated during apostolic times. St. Paul was baptized in a private house [see Acts 9:17-18] and St. Peter baptized his jailer’s family while presumably still in the prison area [see Acts 16:33]. These baptisms must have been done either by sprinkling or pouring, since there is no mention of a river, stream or even a pool/tub. Immersion (dipping or plunging) was generally used in the early Church.

Baptismal Name: It had long been customary for adults to take new names in honor of the Apostles or Old Testament figures at baptism; today this is not mandatory. Babies would often be named for martyrs or Christian virtues at baptism. During the fourteenth century Christian names became mandatory. A saint's name is no longer mandated in the new Baptismal Rite although any name obviously anti-Christian is forbidden. In Acts 13:9 we learn that Saul of Tarsus became known as Paul. At some point after his baptism he had taken this new name. Today we know him as St. Paul.

Baptismal Robe: It was long customary for the newly baptized to wear a white alb or robe from the Easter Vigil to Low Sunday. It signified their redemption and the custom was rooted in Rev 7:14. Infants are usually dressed in an elegant white gown to be baptized. These are often heirlooms with ribbons and lace, etc. In the U.S. it is optional to give a small liturgical garment resembling a bib at the baptism.

Baptismal Vows or Promises: These are the promises made during the Rite of Baptism to renounce Satan and serve God faithfully. In 1951 they were restored to the Easter Vigil and are part of all Masses on the day of baptism. It replaces the recitation of the Creed. The person to be baptized, or parents speaking for their baby, is asked to renounce Satan and all his evil pomps and works. Then the profession of the faith is done in a three-fold affirmation of the Creed in question and answer fashion. This is very similar to the actual Rite of Baptism as it was conferred in the early Church.

Baptistery or Baptistry: Early Christian baptism was done by immersion in lakes or rivers, but by the third century, separate buildings or rooms were built adjacent to the church in which the Eucharist was celebrated. Baptisteries were often polygonal and highly decorated with pools for immersion. Now the baptistery is often a small space or receptacle near the front of the church to stress the communal dimension of Baptism and the relation of this sacrament to the Eucharist.[2]

Indwelling of the Holy Spirit: The indwelling of the Holy Spirit is understood to mean several things. First, He is the gift sent by the Father and the Son. Next we understand that He is also a giver of magnificent gifts. This holy presence is an ever-flowing fount habitually streaming grace into us [see Rom 5:5]. The blessed effect is a dual action that causes a very mysterious union between the baptized soul and God and at the same time a renovation or renewal of the soul. We may understand the presence of the Spirit is the cause of conversion. The human soul is not what it was but is altered. It is now a holy dwelling place for the triune deity to reside interiorly in some unexplainable way [see Jn 14:23 & 1Cor 3:16]. The fruits of this indwelling are sanctification, grace, virtues, adoption and celestial inheritance.

Original Sin: See Ps 51:7 and Rom 5:12-14. The nature of the world is sinful because of the systemic presence of sin and evil. When a baby dolphin is born into the ocean, we can say the nature of its world is “wet”. Because the nature of our world is sinful, babies are conceived and born into sin even if conceived and born to validly married parents. The soul of the human infant, although innocent of personal sin, is infected with systemic original sin because of the “original sin” of the first people to whom God revealed Himself. We are conceived and born in a state of systemic sin and without grace. It is impossible to have companionship with God because of this barrier. The only remedy is baptism and faith. [See CCC 1213 - 1284]

INFANT BAPTISM

Why the Church Baptizes Babies: Two things need to be examined here: 1) the reality of Original Sin and 2) the nature of the Sacrament of Baptism. First let us examine the dogma of Original Sin. See Romans 5:12-14, 18 [NAB]: “Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned — for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come. …In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all.” St. Paul is telling us that when the first humans committed the first sin, the nature of our world became and remains sinful because of the systemic presence of evil; and that this nature of sin is spiritually infectious. He is saying that even those who have committed no personal sin by violating a law or rule are also systemically infected and it is called Original Sin. This would include infants from the moment of conception. Because the nature of our world is sinful, when a baby is conceived, he or she is conceived and born into systemic original sin. The soul of the human infant, although free of personal sin, is infected with systemic sin. If we wish to live and die in a state of grace then all sin, systemic and personal, must be remedied. Babies are baptized to free them of the systemic infection of original sin and induct them into the state of grace in the family of God.

Baptism is an eminent sacrament that brings about several things. One of which is the regeneration of the soul of the recipient. Before giving the supporting evidence for this, it is good to clarify that if an adult is baptized without true repentance, he or she is just a wet sinner. Valid baptism in an adult requires true belief, sincere repentance and then baptism, in that order. This is not so for an infant because a baby is not capable of committing personal sin and is therefore not in need of repentance. Because of the presence of systemic original sin infants must be baptized.

The very nature of baptism is regeneration of the soul from both forms of sin: God’s life comes into the person, taking away the guilt of all sin and infusing sanctifying grace into the soul, making the person a new creature. In John 3:3-5 Our Lord says that no one can see the reign of God without being begotten from above and then again that no one may enter God’s kingdom without baptism. In Titus 3:5 St. Paul writes that we are saved through baptism and renewal by the Holy Spirit. The phrase “renewal by the Holy Spirit” is key here. In baptism, the soul is washed clean of systemic original sin and personal sin; in the case of an infant, original or systemic sin. All sin, and the punishment due for it, is completely washed away and the soul is “renewed”; or, as Jesus said, “born again”.

Where in the Bible do we see Babies Being Baptized? Let’s begin our discussion with the presupposition in the question, “where is it in the Bible?” The underlying premise is that if N. is not explicit in the Bible, then we should reject N. The idea of sola scriptura (only the scriptures) should be addressed here, however briefly. Explicitly, the Bible does not mention anything about babies or older children being baptized upon reaching the age of reason. This is a good place to point out the Bible does say Christians are to hold fast to apostolic traditions whether written or oral [see 2Th 2:15]. Like it or not, oral tradition existed first; the Bible came out of the Church about three centuries later. During this pre-NT biblical period what did the Apostles teach and what did their adherents hand on? Part of that oral tradition dealt with the baptism of infants and children and we have been ordered by St. Paul to retain that tradition. Here are a few quotations from the early period:

Origen declares: "The Church received from the Apostles the tradition of giving baptism also to infants."

St. Augustine: "This the Church always had, always held; this she received from the faith of our ancestors; this she perseveringly guards even to the end."

St. Cyprian: "From baptism and from grace … must not be kept the infant who, because recently born, has committed no sin, except, inasmuch as it was born carnally from Adam, it has contracted the contagion of the ancient death in its first nativity…" [Note: the 2nd 'nativity' is baptism]

St. Cyprian's letter to Fidus declares that the Council of Carthage in A.D. 253 reprobated the opinion that the baptism of infants should be delayed until the eighth day after birth. Babies need baptism as soon after birth as possible.[3]

There is some scriptural evidence pointing to babies and children being baptized. The New Testament indicates that when a person converted, often his entire household was baptized also, that would include infants and children. [See Mk 10:14-16, Jn 3:5, Ac 16:15&33, 8:8; Rom 5:12-14,18,19 and 1Cor 1:16] None of these scriptures exclude the presence of babies or children. A verse that does imply infant/child baptism is Acts 2:38-39 [KJV] “Repent, and be baptized every one of you … For the promise is unto you, and to your children . . .” [emphasis added] Infant baptism appears to be included. Notice there are no scriptures that explicitly say we should not baptize infants. Instead we find some scriptural evidence pointing to inclusion of infants and children in baptism.

There is another verse crying out to be examined here. Please see Mk 10:14 [KJV]. The key phrase there is “...suffer the little children to come unto me, and forbid them not...” [emphasis added]. Our Lord is embracing and blessing the children. This is a prime example, if not an explicit demonstration, of Our Lord’s love for and acceptance of children. There is no explicit mention of baptizing them, but neither does Our Lord expressly forbid baptizing them either. He is saying we are to let the children come to Him, and we are not to hinder them. One prime way of allowing children to come to Christ is through baptism. Another point to be made is from Mk 5:22-23; 35-43 and Mk 9:17-27. In both stories parents are asking Jesus to heal or restore their children from disease and death. Jesus acted upon the faith of these parents. How much more would Jesus desire to free children and infants from systemic original sin? We believe Christ does respond this way regarding infant baptism.

Baptism Replacing Circumcision: In the Law of Moses, circumcision was the seal of the Old Covenant. On the eighth day after a boy’s birth, his parents present him to the priest and he is circumcised [see Lv 12:2-3]. Circumcision prefigured Baptism and is replaced by it [see Col 2:11-12]. The difference is that while circumcision did not save a person it was, and still is for Jews, a sacrament of initiation. It brings the infant into the family of God. Baptism washes us of personal and systemic original sin and brings the Holy Spirit and His grace into the soul. St. Peter said, “Baptism now saves you” [see 1Pet 3:21] and it is the gateway through which infants and all believers are initiated into the Church. Infants are purified of systemic original sin.

Medieval Invention: The Church has long been accused of having invented infant baptism during the Middle Ages because of a high rate of infant mortality. This is a completely wrong idea. It is a practice of apostolic origin. Down through the centuries there have been numerous affirmations of the practice of infant baptism. Among the early church Fathers there is not one single voice crying out that the practice was an invention. Anyone who says infant baptism is an invention is unfamiliar with the writings of the early Church Fathers and how they spoke and wrote vociferously against any new teaching that had not been directly passed on from the apostles orally or by letter [2Th 2:15, 1Cor 11:2]. Christ said “no one can enter the kingdom of God unless he is first born of water and the Spirit” [see Jn 3:5]. The Catholic Church takes that statement to plainly include infants and children. [See CCC 1250-1252]

EXEGESIS - [NAB-ALL VERSES]

ORIGINAL SIN

Ps 51:7 I was born guilty, / a sinner, even as my mother conceived me. [Original Sin incurred at conception]

Rom 5:12-14,18-19 Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned — for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come. … In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all. For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous. [Original Sin]

BAPTISM PREFIGURED IN THE OLD TESTAMENT

Gen 1:2 the earth was a formless wasteland, and darkness covered the abyss, while a mighty wind swept over the waters. [The earth was "born" out of primordial "waters"]

Gen 7:12 For forty days and forty nights heavy rain poured down on the earth. [Cleansed earth of sinful man]

Ex 14:22 the Israelites marched into the midst of the sea on dry land, with the water like a wall to their right and to their left. [See 1Cor 10:2,4]

Ex 17:6 I will be standing there in front of you on the rock in Horeb. Strike the rock, and the water will flow from it for the people to drink.” This Moses did, in the presence of the elders of Israel.

Ezk 36:25-26 I will sprinkle clean water upon you to cleanse you from all your impurities, and from all your idols I will cleanse you. I will give you a new heart and place a new spirit within you, taking from your bodies your stony hearts and giving you natural hearts. [Baptism of an entire nation?]

Ezk 47:1 Then he brought me back to the entrance of the temple, and I saw water flowing out from beneath the threshold of the temple toward the east, for the facade of the temple was toward the east; the water flowed down from the southern side of the temple, south of the altar. [From the side of Christ crucified]

Zec 13:1 On that day there shall be open to the house of David and to the inhabitants of Jerusalem, a fountain to purify from sin and uncleanness. [Prophecy of Christ's Paschal sacrifice and baptism]

Jn 7:38 scripture says: / ‘Rivers of living water will flow from within him.’” [Paschal sacrifice & baptism]

1Cor 10:2,4 and all of them were baptized into Moses in the cloud and in the sea. . . . and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ.

WHO MAY BE BAPTIZED

Mt 28:19 make disciples of all nations [Notice "all" nations; means everyone]

Jn 3:5 no one can enter the kingdom of God without being born of water and Spirit. [Includes infants]

Acts 8:12 but once they began to believe Philip as he preached the good news about the kingdom of God and the name of Jesus Christ, men and women alike were baptized. [Notice "men and women"]

Acts 9:18 things like scales fell from his eyes and he regained his sight. He got up and was baptized [Saul who became St. Paul; notice he was baptized first then began his ministry]

Acts 13:24 John heralded his coming by proclaiming a baptism of repentance to all the people of Israel;

1Cor 12:13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. [Baptism for anyone who wants it; infants not excluded.]

BAPTISM OF THE WHOLE HOUSEHOLD AND INFANTS/CHILDREN

Ezk 36:23-26 " . . . I will prove the holiness of my great name, . . . I will sprinkle clean water upon you to cleanse you from all your impurities, . . .I will place a new spirit within you [Purifying the House of Israel]

Mark 10:14-16 Jesus . . . became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.” Then he embraced them and blessed them, placing his hands on them. [Jesus does not exclude infant baptism; says we are not to hinder them coming to him.]

John 3:5 no one can enter the kingdom of God without being born of water and Spirit. [Includes infants]

Acts 2:38-39 “Repent and be baptized, . . . the promise is made to you and to your children and to all those far off, whomever the Lord our God will call.” [Notice "and your children"; includes infants]

Acts 16:15 she and her household had been baptized [Notice "and her household"]

Acts 16:33 he and all his family were baptized [Notice "all his family"; includes infants if present. Infants not excluded either]

Acts 18:8 Crispus . . . came to believe in the Lord along with his entire household [Does not exclude infants or children but includes them if they were present. Apostolic tradition teaches they were included.]

1Cor. 1:16 I baptized the household of Stephanas also [Includes infants/children if present; they are not excluded. St Paul never explicitly excludes infants and/or older children.]

BAPTISM REPLACES CIRCUMCISION

1Cor 7:19 Circumcision means nothing, and uncircumcision means nothing; what matters is keeping God’s commandments.

Gal 5:6 For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love.

Col 2:11-12 In him you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ. You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead.

EFFECTS OF BAPTISM

Acts 2:38 “Repent and be baptized, . . . you will receive the gift of the holy Spirit.

Rom 8:17 and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.

2Cor 5:17 So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.

Gal 4:5 to ransom those under the law, so that we might receive adoption.

Gal 4:6 As proof that you are children, God sent the spirit of his Son into our hearts, crying out, “Abba, Father!”

Gal 4:7 So you are no longer a slave but a child, and if a child then also an heir, through God.

1Tim 2:4 who wills everyone to be saved and to come to knowledge of the truth.

1Pet 2:9 But you are “a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises” of him who called you out of darkness into his wonderful light.

1Pet 2:10 Once you were “no people” / but now you are God’s people; / you “had not received mercy” / but now you have received mercy.

2Pet 1:4 Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire.

Jn 1:33 I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.’

Acts 1:5 for John baptized with water, but in a few days you will be baptized with the holy Spirit.”

Ezk 36:23 " . . . I prove my holiness through you."

INDWELLING OF THE HOLY SPIRIT

Ezk 36:26 I will give you a new heart and place a new spirit within you

Jn 14:23 “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.

Acts 10:47 “Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?”

1Cor 3:16 Do you not know that you are the temple of God, and that the Spirit of God dwells in you?

1Cor 12:13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. [Infants not excluded]

Gal 3:27 For all of you who were baptized into Christ have clothed yourselves with Christ.

BIBLE STUDY #1: ORIGINAL SIN

Ps 51:7 Rom 5:12-14, 18-19 Is the nature of our world “sinful” because of the original sin of Adam and Eve? Is this nature infectious and systemic?

BIBLE STUDY #2: THE WATERS OF BAPTISM

Gen 1:2 Gen 7:12 Ex 14:22 Is 12:3 Ezk 36:25 Ezk 47:1 Zac 13:1 Jn 7:38 1Cor 10:2

What is the purpose of water in Genesis? What does water begin to signify in Exodus? What is the relationship between people and water? In Ex, Ezk, Is, and Zac, is water beginning to symbolize or prefigure the living waters of baptism?

BIBLE STUDY #3: WHO MAY BE BAPTIZED

Ezk 36:23-26 Mt 28:19 Jn 3:5 Acts 8:12 Acts 9:18 Acts 13:24 1Cor 12:13 Who may be baptized?

BIBLE STUDY #4: BAPTISM AND THE WHOLE HOUSEHOLD

Ezk 36:23-26 Mk 10:14-16 Acts 16:15 & 33 Acts 18:8 1Cor 1:16

In baptizing an entire nation or household, why should this include infants? Do the scriptures exclude

infants or children? Why do you think the scriptures emphasize the “whole household”?

BIBLE STUDY #5: BAPTISM REPLACES CIRCUMCISION

1Cor 7:19 Gal 5:6 Col 2:11-12 Has circumcision been replaced by baptism?

BIBLE STUDY #6: EFFECTS OF BAPTISM

Acts 2:38 Rom 8:17 2Cor 5:17 Gal 4:5-7 1Tim 2:4 1Pet 2:9&10 2Pet 1:4

List the effects of Baptism. Why do you think these are important to a lifeway of faith?

Ezk 36:23 When God says, "I prove my holiness through you" what does that mean?

BIBLE STUDY #7: INDWELLING OF THE HOLY SPIRIT

Ezk 36:26 Jn 14:23 Acts 10:47 1Cor 3:16 1Cor 12:13 Gal 3:27

Make a list of the benefits of the indwelling of the Holy Spirit. Why are these important?

CLOSING PRAYER

The Joyful Mysteries of the Rosary. Time approximately 15-20 minutes.

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[1] The Sources of Catholic Dogma trans by R. J. Deferrari from the 30th Edition of Henry Denzinger's Enchiridion Symbolorum; Loreto Publications, Fitzwilliam, NH; 1955; paragraph 1. Used with permission.

[2] Catholic Encyclopedia, 1907, Vol 2, p 276, article by T.H.Poole. R.Appleton Co. NY, NY. Presented by Newadvent.org, used with permission.

[3] Catholic Encyclopedia, 1907, Vol 2, p 258, article by H.W.Fanning. R.Appleton Co.; NY, NY. Presented by Newadvent.org, used with permission.