We can say that, the other functions of communion and revelation mentioned, are but latent functions of the sacrament, this however does not diminish these functions, for without a gathering in faith, it will be impossible to celebrate the sacrament. Moreover, Christ himself said, “when I am lifted up from the earth, I will draw everyone to myself” (Jn. 12:32 NAB), indicating his paschal mystery that brings people to him. Christ not only instituted the sacraments, but He determines its end, its function. The function of the sacrament is deduced essentially from his paschal mystery. This is seen in the theological reflection that the purpose of the incarnation is the paschal mystery. Thus, the function of the sacrament draws from the incarnation of Christ who himself becomes the primordial sacrament of God. If the purpose of Christ’s incarnation culminates in the paschal mystery, then the purpose of the sacrament is to reveal and give Christ who is the primal sacrament of effective grace. The sacrament functions to give the grace from Christ’s paschal mystery, thus we see the dynamic sacramental connection between the Incarnate Word, the Church and the sacraments.

CONCLUSION

To understand this essential relationship between the realities, borne from their specific function, then we must accept the caution to be mindful that, ‘as realities, the sacraments are always signs and the holiness they effect is in us through their signification.’ The sacraments are ordained to signify our sanctification, says Aquinas, and it is to be considered in three ways, that “the very cause of our sanctification is Christ’s passion; the form of our sanctification is grace and virtues and the ultimate end of our sanctification, is eternal life.”  The sacraments give us a share in the community that is the church and also a sharing in the Divine life of the Trinity, being roped in primarily through the sacrament of baptism.