This book is generally about the sacraments. Its difference with other books about sacraments is that the author (Tad Guzie) used a modern approach and not the traditional one. Moreover, the book does not discuss each sacrament in full detail like the textbooks we have used when we are still in High School.

Chapter one of the book tells us of the rhythm that makes life human. It is the in the cycle of story, festivity, and lived experience. As in page 7 of the book says, "An important experience is retold in story and remembered in festivity". Like in the celebration of the Holy Eucharist that is the festivity, we remember the Last Supper that is basically a story. This becomes a lived experience if it does touch the quality of your life. How do you know that it does touch the quality of your life? Of course, you have to reflect first, meaning, you have to relate it to your own life. Moreover, this chapter tells us that sacraments (which has rituals involved) have a story behind it. Since festivities are celebrations and we celebrate the sacraments, then, the sacraments will lead us further into Christian experience. This is so since celebrating the sacraments is the same as celebrating the love of God.

Chapter two of the book tells us of asking the right questions regarding the sacraments. First, we have to remember that sacraments are actions and not things as what have said in page 31. Sacraments are something we do. It is not something that is done to us. The notion that, "They came to be seen as the priest's action, something done to us rather than something we do." is certainly wrong. Most Catholics today perceive that sacraments are something that we receive but actually it is rather celebrated as what have said in the previous chapter of the book. Likewise, most perceive the church as a structure, or a hierarchy but we, people, are the church. Also, when you think a certain sacrament, the first thing that comes to your mind, usually, is the objects that are associated with that sacrament. You think that those objects are the symbols of that certain sacrament but it is not, it is the action itself since sacraments are celebrated. Knowing these would be able to guide us in asking the right questions regarding the sacraments.

Augustine says that (page 39), "A sacrament is a visible form of individual grace." This definition states the connection between the symbol and the reality signified. This is what chapter 3 (From Symbol to Sacrament) is all about. It was also stated that (page 39), "Sacraments are outward signs instituted by Christ to give grace." Thus, sacraments are also symbols (outward signs) that signify something. It was said that (page 47), "Symbols are tangible, and when we touch them we touch a mystery that is at once familiar and elusive." As in the bread used in the Holy Eucharist, the bread is tangible but the bread symbolizes the Body of Christ. This transformation is a mystery to us. Symbols are not just plain reminders of what had happened, but the present (today) itself. It leads us into the "profound mystery which it signifies". Sacraments are indeed true symbols that shape our reality. They signify a reality that touches our lives.

Chapter 4 discusses the definition of the sacrament. "A sacrament is a festive action in which Christians assemble to celebrate their lived experience and to call to heart their common story… (page 53)" This is actually the cycle that was discussed in chapter 1. "…The action is a symbol of God's care for us in Christ. Enacting the symbol brings us closer to one another in the church to the Lord who is there for us (page 53)." This describes to us the effect of the sacraments that is the increase of grace. Grace is not merely an object but is a relationship between God and us. Receiving grace is not like receiving a glass full of water since it is not a quantity but a quality. "Sacraments happen not to the individual but to the assembly of the Lord's body (page 60)." Sacraments are symbolic actions. In this celebration, we, the church, are brought closer together to the Lord.

Chapter 5 is about the sacramental process. "The notion of a sacramental process has been absent from other sacraments than baptism (page 87)." This notion should not be absent from other sacraments. For instance, in the sacrament of matrimony "is the gradual process of growth in understanding the meaning of their union (page 89)." It just says that it does not stop on the point after the couple being united as one. It is a life-long process, just like the process of baptism-confirmation-eucharist. Thus, sacraments are a lived process. Sacraments are to be viewed as "horizontal" just as we view our life from the past, present and to the future. It is not to be viewed as "vertical" as most tend to do so. Viewing it vertically means in the sense that you see it as a mere insurance against the future.

Chapter 6 is about the sacraments for children. A lot of questions and issues that arise in this chapter like: (1) infant baptism, (2) taking confession first before receiving first communion, (3) age to be confirmed, (3) age to receive first communion, etc. "..baptism became more and more dissociated from any kind of inner conversion, even the interior renewal of family and community which justifies infant baptism (page 97)." This was raised against infant baptism since the true essence of it was lost and that is the faith of the church. It has been said that the most important act of the penitent is conversion, but it is defined as, "profound change of the whole person… (page 103)". As far as I'm concerned, I don't think that a child of 7 to 9 years old could fulfill such. Moreover, the process of baptism-confirmation-eucharist was not followed as what the church practices today. Today, the sacramental process of initiation has become baptism-eucharist-confirmation. Our practice today is in contrast with this idea, "Admission to the eucharistic table is thus the culmination and conclusion of the rite of initiation (page 96)." Until now, some of the issues I've mentioned above are still being debated.

Living a symbolic life is living the sacraments. This is what chapter 7 is all about. "To live a symbolic life means to be attentive to the significance of the stuff of life, sensitive to the meaning of the activities that engage us and the things that surrounds us (page 122)." Thus, living the sacraments means that we should be attentive to its significance and sensitive to its meaning. Being in the technological age, most of us have lost our touch to the symbolic life. Sacraments indeed need befriending. It's not just simply doing the ritual but living it. When you simply do the ritual, it's just like that you placed a barrier between you and that supposed-to-be lived experience. Sacraments are symbols of intimacy also since the effect of it is bringing us (the church) closer to one another.

Reading this book gave me a better and deeper understanding of the sacraments. I have become more conscious of the issues raised on it. Before, I thought that receiving sacraments is receiving grace alone. We have received grace long before we received sacraments. I perceived it before as an object rather as a relationship. Sacraments are indeed the celebration of love of God. The profoundness of celebrating the sacraments is when you live it.