Thus we may conclude that Christ's ministry, although not necessarily a sacrament per se, can certainly be described as sacramental in nature.

It is through God's grace, with the wisdom and under the tutelage of the Holy Spirit, that we fulfill the promise of our rebirth at baptism (Titus 3:5-6).

The fracture of the host is the breaking down of the old. To nothingness and emptiness, so that we may be filled with God’s grace (1 Corinthians 10:16).

Through partaking in the Body and Blood of Christ, we partake in the medicine which heals the wounds of our death-bound body, by those of his life-giving body.

It’s the exchange from blood to water, and water to blood; the impure becomes pure, while the pure becomes impure [Christ, who is pure, becomes sin]. This has remarkable ramifications for holiness, and this is exemplified by Peter in Acts (Acts 2:38).

Just as he was bruised, beaten, whipped, and bleeding, his breakdown is our uplift. This is why Christ was a necessity, because as son of God, as God incarnate, only he had the power to endure such a burden (1 Timothy 2:5-6).

St. Cyril of Jerusalem says, “Christ said, 'This is My Body'... 'This is My Blood.' Can He who turned water to wine not turn wine to His Blood?”

This is why one can argue for one baptism, because the water of baptism is the blood which washes away our stain. And the wine is the new water, which has the power to heal and restore as the water once did.

While baptism was introduced at the Jordan, it was but a promise that was fulfilled in the sacrifice of the Cross. As Christ transformed the water into wine at Cana, so his blood shed on Calvary is transformed into the waters of baptism; the waters which wash away the stain of sin.

Rather than water here, blood is doing the heavy lifting. But why blood? Blood does not have the same association with cleansing that water does.

Fast forward, when he [Christ] is crucified at Calvary, he is not merely nailed to the cross. He has been bruised, beaten, and bleeding. Fractured, if you will. But it is this blood which is shed by Christ, the Lamb of God—that paschal lamb—whose blood washes away the sins of the world (John 1:29).

It was not just a spectacle, but a foreshadowing of the divine operation of the Eucharist and the Mass. It was miraculous, but only an outward sign pointing to a far more profound miracle yet to take place.

As with every mystery from God, it is ever-revealing to us. At Cana, we see Christ transform the water into wine at the wedding banquet (John 2:7-9).

The sacrament of baptism was instituted at Christ’s immersion in the river by St. John the Baptist, wherein the Holy Spirit descended like a dove (Matthew 3:16). Though I would say that the sacrament of baptism does not end with its institution or consummation, nor is it where its significance lies.

Thus we may conclude that Christ's ministry can be described as sacramental in nature.

It is through God's grace, with the wisdom and under the tutelage of the Holy Spirit, that we fulfill the promise of our rebirth at baptism.