Can anyone explain me the seven sacraments of the Catholic Church in detail?

Question

I want to know in detail about the seven sacraments of the Catholic Church?

Where all are it is mentioned in the Bible about the seven sacraments?

I want to even know their significance

I will give all the 10 points for the most detailed & informative answer.

Answer 1

-Peace be to you-

Before I explain you the seven sacraments of Catholic Church, I would like to explain you in detail about what is a sacrament.

Sacrament-
The traditional definition of a sacrament is this: "A sacrament is a visible sign, instituted by Christ, to give grace." There are three statements here:

A visible sign
An action is performed by a minister (usually a priest). For example, when a baby is baptized in the church the priest pours water over its head and at the same time says the words "I baptize you in the name of the Father and of the Son and of the Holy Spirit." That is a visible sign.

Instituted by Christ
The Lord Jesus Christ instructed His church to offer the seven sacraments to His followers. For example, His directive to His disciples in Matthew's Gospel (28/19), "Go then, to all peoples everywhere and make them my disciples; baptize them in the name of the Father, the Son, and the Holy Spirit and teach them to obey everything I have commanded you."

To give grace
At the risk of over simplifying something that is very complex, we could describe grace as God's free gift of Himself as the controlling influence in our life and the decisions we make once we have committed ourselves to Him in faith.
In summary we can say that a sacrament is one of the means God has chosen to influence our life in the direction of his purpose for giving us life.

The seven sacraments are as follows:-

1)Baptism
2)Reconciliation or Penance
3)Eucharist or Communion
4)Confirmation
5)Matrimony
6)Holy Orders
7)Anointing of the sick

Lets go to each one in detail

Baptism
According to the Catholic Church

a)Baptism is the gateway to life in the spirit; gateway to recieve the holy spirit.
b)Door that gives access to other sacraments
c)We are freed from original sin
d)We become members of 'Christ family'
e)It helps in the mission to bring lost souls to Christ
f)The regeneration by water & bornagain with spirit.(do not misunderstand bornagain with the misunderstanding group of Christians known as 'Bornagain'.)

The word "baptism" comes from the Greek word baptizein which means to plunge or immerse. It has its origins in Judaism, which required converts to undergo a bath of purification as Jesus did when He was baptized by John in the River Jordan, after which He began His public life. After His death and resurrection, He told His disciples: "Go therefore and make disciples of all nations, baptizing them in the Holy Spirit, teaching them to observe all that I have commanded you." (Matthew 28:19-20) Throughout history the Church has followed Jesus' command, instructing those who desire to become Christians and then baptizing them in the name of the Father and of the Son and of the Holy Spirit.
Baptism marks the entry of the believer into the Christian community. Along with Confirmation and Eucharist, it is one of the Sacraments of Initiation, giving access to the full sacramental life of the Church. Through Baptism we are freed from sin and joined with Christ, sharing in His divinity and destined for eternal life. Baptism leaves us permanently changed, no longer the person we once were, but a new person, dying to death and sin, and rising to new life in Christ. In the words of St. Paul, "We were buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, so too may we live a new life." (Romans 6:4)

In ancient baptismal rites catechumens were dramatically plunged into large cisterns of water and, while the celebrant said the Trinitarian formula, "I baptize you, in the name of the Father, and of the Son and of the Holy Spirit," immersed three times to signify their death to sin and resurrection to new life. Since the reforms of Vatican II there are three separate baptismal rites: one for infants; one for children old enough to understand; and one for adults.

The essential part of the rite is unchanged, consisting of pouring water over the head while saying the Trinitarian formula. Anyone can baptize in an emergency, although the usual minister of the sacrament is a priest or deacon. Usually the rite includes anointing the forehead with holy oil to indicate that, even as Christ was anointed Priest, Prophet, and King, so does the candidate now share in His everlasting life, participating in His glory as a member of His body. The newly baptized then receives a white garment and a candle lit from the paschal candle. Like Christ, who is the light of the world, the newly baptized Christian carries the light of Christ out into the world.

2)Confirmation

In Confirmation we witness Christ to defend the faith by word & deed.

Before Jesus was put to death, He promised His followers that He would send His Spirit to comfort and strengthen them. True to His promise, the Holy Spirit was poured out on them on Pentecost, forty days after His resurrection from the dead. The Sacrament of Confirmation is our own Pentecost. When we are confirmed, we receive the Holy Spirit, through the anointing with oil and the laying on of hands by the bishop or a priest appointed by him. Just as soldiers in Jesus' time were marked with their leader's seal, we are forever marked with the seal of the Holy Spirit. As the bishop places his hands on our heads and then anoints our foreheads with oil, he says the words: "Be sealed with the Holy Spirit." When we receive this sacred seal we show that we belong to God. By their anointing, the prophets, kings and priests of the Old Testament were elevated to a special position in their service of God. So it is with us when we receive the holy oil on our foreheads; we become part of the priesthood of all believers, witnesses to Christ and heirs to His throne.
Confirmation is one of the Sacraments of Initiation. It originally formed part of the joint rite of Baptism, Confirmation and the Eucharist, which were all given to the new converts at the same time. Nowadays adult converts are confirmed and receive the Eucharist at the time of their baptism, but children are generally baptized in infancy, receive Communion when they are around six or seven and are confirmed some years later. This time lag between First Eucharist and Confirmation allows the young candidates to have a fuller understanding of what is happening when they receive the Holy Spirit sacramentally.

Although the Church has separated the Sacraments of Initiation, they still constitute a unity, as, properly speaking, Confirmation completes the baptismal rite. And so, without in any way devaluing their Baptism, the Church urges all its members to complete their Christian initiation by receiving the Sacrament of Confirmation. Through it we receive what Jesus has promised - the strength and comfort of the Holy Spirit, ever present to help us meet the challenges and demands that face us as mature Christians.

Regarding Confirmation in Bible I would prefer you read
Acts of the Apostles Chapter 2.

3)Eucharist

O Sacred Banquet, wherein 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. Alleluia!

O Sacred Convivium (St. Thomas Aquinas)
Throughout the history of the Catholic Church, Christ has been especially adored and praised in the Eucharist, where He is truly present in body and soul, as God and man. The Eucharist is the sacrament in which we receive the Body and Blood of Christ. The Church teaches that Christ is really present in the bread and wine that have been consecrated by the priest at Mass. Although the bread and wine still look and taste like bread and wine, the substance, what is actually there, has changed. The word "transubstantiation," which means "a change in substance," is used to describe this real change. Our initiation to Christian life is complete when we receive the Eucharist for the first time.

The roots of the Eucharist are in the Jewish Passover meal. This is the meal which commemmorates Israel's delivery from oppression and slavery in Egypt, when God punished Pharaoh and the Egyptian nation by killing their first-born sons. During the first Passover every Jewish household was instructed to sacrifice a lamb and sprinkle its blood on their doorposts. Seeing the blood, the angel of death would "pass over" them, sparing the lives of their first-born sons. Jesus spoke of Himself as "the lamb of God." As he celebrated the Passover at his last supper with the apostles, He blessed, broke and shared with them bread and wine, declaring that it was His body and blood. He promised that He would truly be with them when they did likewise and shared bread and wine together in memory of Him.

The Mass is the new Passover, with Jesus offering His own body and blood so that we, His present-day followers, might go free. For this reason, as well as being a sacred meal, the Eucharist is also a link with Jesus' death. When we participate in the Mass together with our fellow believers and receive Him in the Eucharist we take part in the Passover meal which He celebrates now, shedding His blood so that we may be saved.

Regarding Eucharist in the Bible I would advise you to read
1Corinthians 11:26-30
Mattew 26:26-28
John 1:14

4)Penance

a)Those who approach confession obtain pardon from God's mercy.
b)We are reconciled with the Church which we have wounded with our sins.

Why we have to go confession?
The answer is in John Chapter 20:19-22

In Confession :-
a)We get grace from God to come out of bad bondages.
b)Our sins are forgiven

The sacrament of Reconciliation (Confession, Penance) is the means and the sign that Christ gave us to show His willingness to heal us when, through our own human frailty, we turn in on ourselves and away from Him and our neighbour. This is the sign God has given us that through the words of His priest ("I now absolve you from your sins") whatever harm we have done to our relationship with our God is healed and we are restored to a state of warm friendship with our Father in heaven.

Many lives are blighted by sin and guilt, by the need for forgiveness and conversion. The word "penance" comes from the Latin word poenitentia which means "sorrow," or "regret." Many of us regret things we have done or fail to do, words we have said or thoughts we have harboured, things we are too embarrassed or ashamed to admit. Sometimes these hidden secrets take on much more importance than they deserve, simply because we keep them bottled up and are unable to speak about them. The Sacrament of Reconciliation gives us the opportunity to express our sorrow for things we have done wrong, to heal broken relationships, to forgive ourselves and others, and to open up the channels of communication between ourselves and God.
Confession is above all a place of healing, not a place of judgment or punishment. When we make our confession to a priest in the confidentiality of the confessional or reconciliation room, we experience healing and liberation, discovering again and again how much we are loved by God, how precious we are to Him, and how great is our dignity as His children. Once he had heard our confession, the priest says the words of absolution for our sins:

God the Father of mercies, through the death and resurrection of His Son has reconciled the world to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins, in the name of the Father, and of the Son and of the Holy Spirit.

What the penitent makes known to the priest remains "sealed" because the confidentiality of confession is absolute. Nothing said by the penitent in confession will ever be repeated. This is an experience of mercy and reconciliation, where we can lay down the burdens of guilt and shame that we carry with us. No matter what we think of ourselves or of God, we can still be certain that God forgives us, loves us and wants only to heal us.

Regarding Penance in the Bible I would advise you to read
Isiah 59:1-2
Isiah 1:16-18
1John 1:9
Proverbs 28:13

5)Anointing of the Sick (Extreme Unction)

This sacrament used to be known as the sacrament of Extreme Unction because it involved the dying person and the priest in a rite of departure from this life into the next life with God. It is again a sign. It is the sign of a God who has sustained us through life now in attendance for our transfer from this earthly life to the eternal life with God.

The Church has always had a special mission to the sick, from visiting and giving communion to a sick person at home, to building hospitals and clinics to care for those who are seriously ill. The very early Church followed the words of St. James by anointing the sick with blessed oil, as is done today in this sacrament:

"Are any among you sick? Let them call for the elders of the Church to pray over them, anointing them with oil in the name of the Lord; and the prayer of faith will save the sick ones, and the Lord will raise them up; and if they have committed any sins, they will be forgiven." - James 5:14-15
Sickness, pain and death are evils which are not part of God's original plan for humankind. He does not desire them for us, nor does he watch impassive and uncaring while His people suffer. Part of Jesus' ministry was to heal the sick, and He went about curing those who were ill or disabled, showing that suffering and death have no place in the Kingdom of God. By His sacrifice of Himself, He took hold of suffering and death and eliminated their power to separate us from each other or from God. Our faith tells us that, indeed, God suffers with us. Through Jesus' suffering and death, God joins His suffering to the suffering of human beings. And by doing this, He transforms and gives it a new meaning. To say that through Jesus' redemptive suffering our sufferings can have meaning isn't to trivialize them in any way, nor does it make them any easier. Yet, by joining ourselves with the suffering of Christ, our pain, our sense of isolation and loss can become part of the saving work of Christ, who endured agony and died for men and women.

Through the Sacrament of the Anointing of the Sick we are assured that God will raise us up, like Jesus, from our bed of pain and sickness and lead us to eternal life. Through it we are comforted when we feel most abandoned. The sacramental act begins with the priest administering a short rite of penance, signifying forgiveness and reconciliation. This is followed by a reading. Then, in silence, the priest lays his hands on the sick person, and anoints the forehead and palms with oil, saying:

Through this holy anointing may the Lord in His love and mercy help you with the grace of the Holy Spirit. Amen. May the Lord who frees you from sin save you and raise you up. Amen."

6)Holy Orders

Without being too clever about it, one could call the Catholic priesthood the civil service of the Lord. The sacrament is that which guarantees the on-going life of the church - the Body of Christ. Holy Orders maintains that relationship with God that is the right and privilege of His people.

The priesthood is the vehicle that God, through His Son, chose to maintain the regular flow of His grace and blessings through the sacraments. The priest, through this sacrament of Holy Orders, offers sacrifice to God (through the Mass); forgives sins (through the sacrament of Reconciliation); heals the sick according to the will of God (through the sacrament of Anointing); welcomes new people into God's community the church (through Baptism) and cements with the love of God the union of man and woman in marriage (through the sacrament of Matrimony).

At our baptism, we become members of the laity (a word derived from the Greek word laos, which means "people"). As people of God, we all share in the priesthood of Christ, and so the Church speaks meaningfully of "the priesthood of all believers." Each of us is to exercise our priesthood by strengthening and serving one another. Within the Church there are many means of service. One way of service stands out as a sacrament, namely Holy Orders, which ordains the recipient to the office of bishop, priest or deacon.
The priest's special calling is first and foremost to preach the Good News of God's love and humanity. In offering himself as a candidate for the priesthood, he must give evidence of wisdom and spiritual maturity, as he is called to lead the Christian community with patience and kindness. The priest says Mass and administers the Sacraments, taking an active role in offering Christ's gift of Himself. During Mass, he represents Christ and also acts on behalf of all the people. Thus his sacramental priesthood stands for the priesthood of the whole Church.

The Church requires that its priests be celibate, although there is nothing incompatible between marriage and the priesthood. Insistence on the matter does not spring from theological difficulties but from Church discipline. A celibate lifestyle, freely chosen, can give witness to Christian values which differ from the fashions of contemporary society. It can provide a unique and valuable freedom to the priest, since it entails a radical departure from expectations, either his own or others', which can be imprisoning. However, there have always been married priests in the Oriental Catholic rites, and married Anglican clergy who have recently become converts to the Catholic Church are allowed to exercise their priesthood.

From earliest times, deacons have had a special place in the pastoral work of the Church, preaching, ministering at baptisms and weddings, and caring for the poor and hungry on behalf of the whole Church. Nowadays, married men are more and more frequently ordained to the diaconate, where they have a strong role in assisting priests and bishops and serving the people.

Finally, bishops are chosen and ordained to supervise and lead priests and deacons, to unify, bless and teach the people and act as a sign of Christ in the local church and community.

7)Matrimony

Man and woman could wed and through their union produce children without the intervention of the priesthood. But the sacrament of Matrimony is God's way of blessing a union He has already created and sanctioned. To return to our original analogy "From Womb to Tomb" God, through His sacraments, blesses all the stages of our living and dying. The sacraments are the sign that we can walk with God and that He most certainly walks with us.

All love comes from God, and all love reflects the love that God has for His creation. The Sacrament of Marriage is, first and foremost, a sign and symbol of this love. God has created us sexual as well as social beings, and for most people sexual love is the closest form of union we will ever know. Marriage is a sacrament of the self-giving love which two people offer to each other. The love which a couple have for each other mirrors the love God has for men and women.
The minister of the Sacrament of Marriage is the couple themselves. The priest serves as a witness. In the past, and even today in extraordinary circumstances, a marriage could be valid without the presence of a priest. It was enough for the couple to say, "I marry you" for the marriage to be valid and binding. It was in the 12th century that the first marriage rites were developed. To avoid difficulties that could arise if one member of the couple denied agreeing to the marriage, the Church demanded that the couple at least have their marriage witnessed by a priest.

For various reasons some marriages do not work. They become places of fear and violence or isolation, rather than places of love and caring. Their physical and emotional well-being and that of their family may require that a couple separate. Although the Church does not permit divorce and remarriage, there are cases where a couple may well have grounds for annulment. A valid marriage is one where both partners freely consent without fear or outside pressure to the sharing of the whole of their future life together. In order to be granted an annulment, the couple must demonstrate that they were not validly married in the first place. The Church, through its marriage tribunal's careful investigation of requests for annulment, seeks to provide the mercy and gentleness needed by those who have suffered a broken marriage.

The joy and mutual support of married love can be a source of strength which enables married people to serve others in a very powerful way. It should spill out to their children and to those around them and become a source of life, hope and comfort for others. This is reflected in the blessing which the priest often gives the newly-married couples, saying:

"May you always bear witness to the love of God in this world, so that the afflicted and the needy will find in you generous friends and welcome you into the joys of Heaven."

SO BEST OF LUCK

Answer 2

--Is Catholic--

You need a book. That is way too much typing to type out. So I will type generally.

The Seven Sacraments are
1. Trinitarian Baptism: This is what makes a Christian a Christian. If you do not have it, you do not see heaven. There are three types: By Water (this is the norm), By Blood (martyr), By Desire (those who do good but live without access to the fullness of revelation, Christ).

2. Confirmation: This is what makes a person a part of a Church. It opens the way to the rest of the sacraments and is the sealing of the individual by the Holy Spirit. If you are baptized by water, you must enter the Church to fulfill the promises you made in baptism.

3. Holy Orders: This is only given to males and it makes them ontologically a part of the priesthood. The fullness of Holy Orders is found in the Bishop.

4. Marriage: This is only given to a couple, male and female, who wish to live as husband and wife. It is a bond that lasts until death of one spouse.

5. Eucharist: This is the source and summit of the Catholic life. It is the literal eating and drinking of Christ's body and blood. No bread and no wine are consumed in any form, only Christ is consumed.

6. Confession: This is given to all Catholics who have sinned thereby removing themselves from the communion of the Church. It restores their soul and gives grace.

7. Last Rights: This is give to the dying. It is a form and combination of Confession, anointing, and Eucharist. It prepares the person to meet his judge and maker. It is a pray for healing of the soul.

If you want to know "Where in the bible..." I suggest you see http://www.scripturecatholic.com

Below now I will give a quick list of all DE FIDE dogmatic beliefs about the sacraments (From Fundamentals of Catholic Doctrine by Ott...not a complete list)

The Sacraments
1. The Sacraments of the New Covenant are effective signs of grace instituted by Christ.
2. The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it.
3. The Sacraments work ex opere operato (operate by the power of the completed sacramental rite).
4. All the Sacraments of the New Covenant confer sanctifying grace on the receivers.
5. Three Sacraments, Baptism, Confirmation, and Holy Orders, imprint a character, that is, an indelible spiritual mark, and for this reason cannot be repeated.
6. The Sacramental Chracter is a spiritual mark imprinted on the soul.
7. The Sacramental Character continues at least until the death of its bearer.
8. All Sacraments of the New Covenant were instituted by Christ Jesus.
9. Christ instituted all the Sacraments immediately and personally.
10. There are seven Sacraments of the New Law.
11. The Sacraments of the New Covenant are necessary for the salvation of mankind.
12. The validity and efficacy of the Sacrament is independent of the minister's orthodoxy and state of grace.
13. For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental Sign in the proper manner.
14. The minister must further have the intention at least of doing what the Church does.
15. In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments.
16. Baptism is a true Sacrament instituted by Christ Jesus.
17. The materia remota of the Sacrament of Baptism is true and natural water.
18. The materia proxima of the Sacrament of Baptism is physical contact of the body with water.
19. The form of Baptism consists in the words of the minister, necessarily a Trinitarian invocation, which accompany it and more closely determine it.
20. Baptism confers the grace of justification.
21. Baptism effects the remission of all punishments of sin, both the eternal and the temporal.
22. Even it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.
23. Baptism by water is, since the promulgation of the Gospel, necessary for all men without exception, for salvation.
24. In case of emergency Baptism by water can be replaced by Baptism of desire or Baptism by blood.
25. Baptism can be validly administered by anyone.
26. Baptism can be received by any person in the wayfaring state who is not already baptized.
27. The baptism of young children is valid and licit.
28. Confirmation is a true Sacrament properly so-called.
29. Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated.
30. The ordinary minister of Confirmation is the Bishop alone.
31. The Body and Blood of Christ Jesus are truly, really, and substantially present in the Eucharist.
32. Christ becomes present in the Sacrament of the Alter by the transubstantiation of the while substance of the bread into His Body and of the whole substance of the wine into His Blood.
33. The Accidents of bread and wine continue after the chance of the substance.
34. The Body and the Blood of Christ together with His Soul and His Divinity and there for the Whole Christ are truly present in the Eucharist.
35. The Whole Christ is present under each of the two Species.
36. When either consecrated species is divided the Whole Christ is present in each part of the species.
37. After the Consecration has been completed the Body and Blood are permanently present in the Eucharist.
38. The Worship of Adoration (latria) must be given to Christ present in the Eucharist.
39. The Eucharist is a true Sacrament instituted by Christ.
40. The matter for the consummation of the Eucharist is bread and wine.
41. For children before the age of reason the reception of the Eucharist is not necessary for salvation.
42. Communion under two forms is not necessary for any individual member of the Faithful, either by reason of Divine precept or as a means of salvation.
43. The power of consecration resides in a validly consecrated priest only.
44. For the worthy reception of the Eucharist the state of grace is necessary.
45. The Holy Mass is a true and proper Sacrifice.
46. In the Sacrifice of the Mass, Christ's Sacrifice on the Cross is made present, its memory is celebrated, and its saving power is applied.
47. In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical (Christ); only the nature and the mode of the offering are different.
48. The Sacrifice of the Mass is not merely a sacrifice of praise and thanksgiving but also a sacrifice of expiation and impetration.
49. The Church has received from Christ the power of remitting sins committed after Baptism.
50. By the Church's Absolution sins are truly and immediately remitted.
51. The Church's power to forgive sins extends to all sin without exception.
52. The exercise of the Church's power to forgive sin is a judicial act.
53. The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism.
54. Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament.
55. Contrition that springs from the motive of fear is a morally good and supernatural act.
56. The Sacramental confession of sins is ordained by God and is necessary for salvation.
57. By virtue of Divine ordinance all grievous sins according to kind and number, as well as those circumstances which alter their nature, are subject to the obligations of confession.
58. The confession of venial sins is not necessary but is permitted and is useful.
59. All temporal punishment for sin are not always remitted by God with the guilt of sin and the eternal punishment.
60. The priest has the right and the duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works of satisfaction.
61. Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value.
62. The form of the Sacrament of Penance consists in the words of Absolution.
63. Absolution, in association with the acts of the penitent, effects the forgiveness of sins.
64. The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God.
65. The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin.
66. The sole possessors of the Church's Power of Absolution are the bishops and the priests.
67. Absolution given by deacons, clerics of lower rank and laymen is not Sacramental Absolution.
68. The Sacrament of Penance can be received by any baptized person, who, after Baptism and possessing contrition and faith, has committed a grievous or a venial sin.
69. The Church possesses the poor to grant Indulgences.
70. The use of Indulgences is useful and salutary to the Faithful.
71. Extreme Unction is a true and proper Sacrament instituted by Christ.
72. The remote matter of Extreme Unction is oil.
73. The form consists in the prayer of the priest for the sick person which accompanies the anointing.
74. Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him.
75. Extreme Unction effects the remission of grievous sins still remaining and of venial sins.
76. Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage.
77. Only bishops and priests can validly administer Extreme Unction.
78. Extreme Unction can be received only by the Faithful who are seriously ill.
79. Holy Order is a true and proper Sacrament which was instituted by Christ.
80. The consecration of priests is a Sacrament.
81. Bishops are superior to priests.
82. The Sacrament of Order confers sanctifying grace on the recipient.
83. The sacrament of Order imprints a character on the recipient.
84. The Sacrament of Order confers a permanent spiritual power on the recipient.
85. The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated bishop alone.
86. The Sacrament of Order can be validly received by a baptized person of the male sex only.
87. Marriage is a true and proper Sacrament instituted by God.
88. From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community for life.
89. The Sacrament of Matrimony bestows Sanctifying Grace on the contracting parties.