Sacrament of Holy Orders

Word of God: St. Paul said to his disciple Timothy: I remind you to rekindle the gift of God that is within you through the laying on of my hands ( 2 Tim 1:6), and If any one aspires to the office of bishop, he desires a noble task . (1 Tim 3:1) To Titus he said: This is why I left you in Crete, that you amend what was defective, and appoint presbyters in every town, as I directed you (Titus 1:5). What is Holy Orders (Catholic Definition)? Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to exercise in the Church until the end of time: thus is the sacrament of apostolic ministry. It includes three degrees: episcopate, presbyterate, diaconate. Why is the sacrament called orders? The word order in Roman antiquity designated an established civil body, especially a governing body. Ordinatio means incorporation into an ordo. In the Church there are established bodies which Tradition, based in the Sacred Scripture called taxeis (Greek) or ordines). Integration into one of these bodies in the Church was accomplished by the rite called ordinatio, a religious and liturgical act which was a consecration, a blessing or a sacrament. Ordination is reserved for the sacramental act which integrates a man into the order of bishops, presbyters, or deacons by the community and confers a gift of the Holy Spirit that permits the exercise of a sacred power (sacra potestas)

OLD TESTAMENT The chosen people was constituted by God as a kingdom of priests and holy nation. But within the people of Israel, God chose one of the twelve tribes, that of Levi and set it apart for liturgical service NEW TESTAMENT Everything that the priesthood of the Old Covenant prefigured finds its fulfilment in Jesus Christ, the one mediator between God and men. Common and Ministerial Priesthood The whole Church is a priestly people. Through Baptism all the faithful share in the priesthood of Christ. This participation is called the common priesthood of the faithful. Based on this common priesthood and ordered to its service, there exists another participation in the mission of Christ: the ministry conferred by the sacrament of Holy Orders, where the task is to serve in the name and in the person of Christ. The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful. The ordained ministers exercise their service for the people of God by teaching( munus docendi) divine worship (munus liturgicum) and pastoral governance (munus regendi). Bishop (episcopate, episcopal) the bishop receives the fulness of the sacrament of Holy Orders, which integrates him into the episcopal college and makes him the visible head of the particular church entrusted to him. As successors of the apostles and members of the college, the bishops share in the apostolic responsibility and mission of the whole Church under the

authority of the Pope, successor of Peter. Priest (presbyter) are united with the bishops in sacerdotal dignity and at the same time depend on them in the exercise of their pastoral functions; they are called to be the bishops prudent co-workers. They form around their bishop the presbyterium which bears responsibility with him for the particular church. They receive from the bishop the charge of parish community or a determinate ecclesial office. Deacons (diaconate) are ministers ordained for tasks of service of the Church; they do not receive the ministerial priesthood, but ordination confers on them important functions in the ministry of the word, divine worship, pastoral governance, and the service of charity , tasks which they must carry under the pastoral authority of the bishop. The sacrament of Holy Orders is conferred by the laying on of hands followed by a solemn prayer of consecration asking God to grant the ordinand the graces of the Holy Spirit required for his ministry. Ordination imprints an indelible sacramental character.

The sacrament of Holy Orders for the presbyterate is normally conferred only on candidates who are ready to embrace celibacy freely and who publicly manifest their intention of staying celibate for the love of Gods kingdom and the service of men.

Rite of Ordination Only a man who has already been ordained a deacon may be ordained to the priesthood. A man who is to be ordained a priest must be twenty-five years old. In the Roman Rite a man who is to be ordained a priest must normally promise to be celibate for the sake of the Kingdom. The sacramental character that is conferred by ordination has three effects: - It configures the ordained to the person of Christ. - It distinguishes the ordained person from the other non-ordained persons among the People of God. - Once validly conferred, the sacrament cannot be repeated. Priests are not ordained for service to the universal Church at large, but only serve the universal Church in and through service to particular Churches in as much as the universal Church is formed in and from particular Churches. Once validly ordained, and with the faculties of the bishop, a priest may celebrate Mass, absolve sins in the sacrament of penance, baptize and anoint the sick. The rite of ordination for priests takes place within Mass after the Liturgy of the Word readings. It has the following structure: Introductory Rites Liturgy of the Word Liturgy of Ordination Election

Who can confer? Validly ordained bishops, those who are in the line of apostolic succession, validly confer the three degrees of the sacrament of Holy Orders. Who can receive? Only a baptized man (vir) validly receives sacred ordination.

Calling of Candidates Presentation of Candidates Election by the Bishop and Assent of the People Homily Promises of the Elect Promise of Obedience Litany of Supplication Invitation to Prayer Litany Concluding Prayer Laying on of Hands and Prayer of Ordination Laying on of Hands Prayer of Ordination Explanatory Rites Investiture with Stole and Chasuble Anointing of Hands Presentation of Bread and Wine Kiss of Peace Liturgy of Eucharist Concluding Rite Election : After the Gospel, those to be ordained are called forward by a deacon. After they have all come forward, a priest who has been involved in their formation presents them to the Church and asks the bishop to ordain them. After inquiring if they are worthy to be ordained, the bishop accepts the request of the priest and the people show their consent by saying Amen. It is common also to clap at this point. Homily: The instructional homily speaks about the nature of the priesthood according to the teaching of the Second Vatican Council. It speaks about how the work of Christ the teacher, priest and shepherd continues through the ministerial priesthood. It also states that priests are to be co-workers with the bishop, joined with him in the task of exercising the priestly office in service to the People of God. It reminds

those to be ordained that they are to model their lives on the Good Shepherd who came not to be served but to serve, and to seek out and save what was lost. Promises: There are five promises to be made by those who are to be ordained: - Promise to discharge the office of priesthood in the presbyteral rank as worthy fellow workers with the Order of Bishops. - Promise to exercise the ministry of the Word worthily and wisely, preaching the Gospel and teaching the Catholic faith. - Promise to celebrate faithfully and reverently the mysteries of Christ handed down by the Church, especially the sacrifice of the Eucharist and the sacrament of Reconciliation, for the glory of God and the sanctification of the Christian people. - Promise to implore Gods mercy upon the people entrusted to their care by observing the command to pray without ceasing. -Promise to be united more closely every day to Christ the High Priest, who offered himself for us to the Father as a pure sacrifice and to consecrate themselves to God for the salvation of all. Promise of Obedience: After they have made these promises, each one to be ordained goes before the bishop and makes a promise of obedience. As he does so, he kneels before the bishop and places his hands between those of the bishop. The bishop asks him: Do you promise respect and obedience to me and my successors? The man to be ordained must answer yes to this question if he is to be ordained. Litany of Supplication: All of the candidates then lie prostrate on the floor and the Litany of the Saints is sung. This prayer asks for the intercession of the saints in order that

God may look favourably upon those to be ordained. A prayer follows asking that the Holy Spirit may be poured upon them. While these prayers are being prayed, the faithful are to join their prayers for the candidates to those of the bishop. Laying on of Hands: The gift of the Holy Spirit is conferred upon those to be ordained by the laying on of hands and the prayer of ordination. At the ordination of a priest, the ordaining bishop lays hands on each man to be ordained a priest. All of the priests who are present then lay hands on each candidate as well. This communal laying on of hands is to symbolize the fact that they are to be ordained into the presbyteral college of the local Church. The priests are to lay hands on these candidates in silence. This is in keeping with an ancient text found in the Apostolic Tradition which is believed to have been written by Hippolytus in 280 A.D.. He states that this common laying on of hands takes place at a priests ordination, because they all have a common and similar spirit. Prayer of Ordination: The bishop alone then says the prayer of ordination. It alludes to Aaron and the seventy elders called by Moses as Old Testament figures that prefigure the presbyters (priests) who will work as coworkers of the bishop. The prayer is directed to the Father, who by the power of the Holy Spirit provides for the various forms of ministry within the Church of Christ. After speaking of the various forms of ministry exercised within the Church, it states that the priests are those who assist the apostles in making Christ present in the Church today. It asks for the spirit of holiness for the new priests so that they

may help to sanctify Gods people. It also asks that they may be configured to Christ the priest and spotless victim. While this prayer is being prayed, the faithful are to join their prayers silently to those of the bishop. Once this prayer is concluded, the men being ordained are priests. The rites which follow are explanatory rites. Investiture with Stole and Chasuble: The first explanatory rite consists in the bestowal of the stole and chasuble upon the newly ordained. In most cases, the newly ordained entered the church wearing a stole tied at the side as for a deacon. It is now adjusted to be worn as proper for a priest, hanging down on both sides. Another priest assists in this and then helps the new priest to put on a chasuble. This is the proper vestment for a priest and bishop to wear for the celebration of the Eucharist. It is given to a priest because only he and a bishop may validly celebrate the Mass. He is to wear this whenever he presides at Mass. Anointing of Hands: The bishop now anoints the palms of each of the new priests. As he does so, he is to say: The Lord Jesus Christ, whom the Father anointed with the Holy Spirit, guard and preserve you, that you may sanctify the Christian people and offer sacrifices to God. This anointing is a symbol of the anointing with the Holy Spirit which took place through the imposition of hands and the prayer of ordination. It also symbolizes the priests distinctive participation in Christs priesthood by the sacrifice he will offer with his hands. Presentation of Bread and Wine: The bread and the wine are the symbols of the priests duty to offer the sacrifice of the Holy Eucharist at Mass and to

follow the example of Christ crucified. They are brought up by members of the assembly and presented to a deacon who takes them to the bishop. The bishop then presents them to each newly ordained priest saying: Receive from the Holy People of God the gifts to be offered to God. Know what you do, imitate what you celebrate, and conform your life to the mystery of the Lords cross. This gesture ties the rite of ordination directly to the Eucharistic context and to the priests service on behalf of the people of God. Kiss of Peace: The bishop and all of the priests present give the kiss of peace to the newly ordained priests. This is to seal their admittance to the rank of coworkers with the bishop and the other members of the local clergy who assist the bishop in his diocese. The other priests welcome the newly ordained as a fellow coworker in their shared ministry. This does not replace the rite of peace at Communion. It is at the ordinary rite of peace that peace is to be exchanged among all the members of the assembly. The Mass now continues as usual. The newly ordained now serve as concelebrants with the bishop. This is the first Mass that they will celebrate.

SACRAMENT OF MATRIMONY
Word of God: St. Paul said: "Husbands, love your wives, as Christ loved the Church.... This is a great mystery, and I mean in reference to Christ and the Church" (Eph 5:25, 32). Points to ponder: Sacred Scripture begins with the creation of man and woman in the image and likeness of God. "The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws. . . . God himself is the author of marriage The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator. God who created man out of love also calls him to love the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is himself love. Since God created him man and woman, their mutual love becomes an image of the absolute and unfailing love with which God loves man. It is good, very good, in the Creator's eyes. And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation: "And God blessed them, and God said to them: 'Be fruitful and multiply, and fill the earth and subdue it.'" Holy Scripture affirms that man and woman were created for one another: "It is not good that the man should be alone."The woman, "flesh of his flesh," his equal, his nearest in all things, is given to him by God as a "helpmate"; she thus represents God from whom comes our help.

"Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh. The Lord himself shows that this signifies an unbreakable union of their two lives by recalling what the plan of the Creator had been "in the beginning": "So they are no longer two, but one flesh."

What is Marriage? (Catholic Definition) "The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament." The Celebration of Marriage The celebration of marriage between two Catholic faithful normally takes place during Holy Mass. It is fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic sacrifice, and by receiving the Eucharist so that, communicating in the same Body and the same Blood of Christ, they may form but "one body" in Christ. "Inasmuch as it is a sacramental action of sanctification, the liturgical celebration of marriage . . . must be, per se, valid, worthy, and fruitful. It is therefore appropriate for the bride and groom to prepare themselves for the celebration of their marriage by receiving the sacrament of penance. The spouses as ministers of Christ's grace mutually confer upon each other the sacrament of Matrimony by

expressing their consent before the Church. Matrimonial Consent The parties to a marriage covenant are a baptized man and woman, free to contract marriage, who freely express their consent; "to be free" means: - not being under constraint; - not impeded by any natural or ecclesiastical law. The Church holds the exchange of consent between the spouses to be the indispensable element that "makes the marriage."If consent is lacking there is no marriage. The consent consists in a "human act by which the partners mutually give themselves to each other": "I take you to be my wife" - "I take you to be my husband."This consent that binds the spouses to each other finds its fulfilment in the two "becoming one flesh.The consent must be an act of the will of each of the contracting parties, free of coercion or grave external fear. No human power can substitute for this consent. If this freedom is lacking the marriage is invalid. For this reason (or for other reasons that render the marriage null and void) the Church, after an examination of the situation by the competent ecclesiastical tribunal, can declare the nullity of a marriage, i.e., that the marriage never existed. In this case the contracting parties are free to marry, provided the natural obligations of a previous union are discharged.

disparity of cult (between a Catholic and a non-baptized person)

Church and Wedding Since marriage establishes the couple in a public state of life in the Church, it is fitting that its celebration be public, in the framework of a liturgical celebration, before the priest (or a witness authorized by the Church), the witnesses, and the assembly of the faithful. Goods and Requirements The unity and indissolubility of marriage The love of the spouses requires, of its very nature, the unity and indissolubility of the spouses' community of persons, which embraces their entire life: "so they are no longer two, but one flesh."They "are called to grow continually in their communion through day-to-day fidelity to their marriage promise of total mutual selfgiving. "The unity of marriage, distinctly recognized by our Lord, is made clear in the equal personal dignity which must be accorded to man and wife in mutual and unreserved affection. "Polygamy is contrary to conjugal love which is undivided and exclusive.

Mixed marriages and disparity of cult mixed marriage (marriage between a Catholic and a baptized non-Catholic).

The fidelity of conjugal love By its very nature conjugal love requires the inviolable fidelity of the spouses. This is the consequence of the gift of themselves which they make to each other. Love seeks to be definitive; it cannot be an arrangement "until further notice ." The "intimate union of marriage, as a mutual giving of two persons, and the good of the children, demand total fidelity from the spouses and require an unbreakable union between them."

The openness to fertility "By its very nature the institution of marriage and married love is ordered to the procreation and education of the offspring. Christian home is the place where children receive the first proclamation of the faith. For this reason the family home is rightly called "the domestic church," a community of grace and prayer, a school of human virtues and of Christian charity. Liturgy of the Eucharist 1. Presentation and Preparation of the Gifts 2. Eucharistic Prayer 3. Sanctus ("Holy, Holy") 4. Memorial Acclamation 5. Great Amen Communion Rite 6. The Lord's Prayer 7. Nuptial Blessing 8. Sign of Peace 9. Lamb of God 11. Communion Concluding Rite 12. Blessing 13. Dismissal 14. Recessional

SACRAMENT OF PENANCE AND RECONCILIATION

Points to ponder: Jesus, however, not only exhorted men to repentance so that they should abandon their sins and turn wholeheartedly to the Lord, but he also welcomed sinners and reconciled them with the Father. After his resurrection he sent the Holy Spirit upon the apostles, empowering them to forgive or retain sins and sending them forth to all peoples to preach repentance and the forgiveness of sins in his name. Penance and Reconciliation (Catholic Definition) The forgiveness of sins committed after Baptism is conferred by a particular sacrament of penance and reconciliation. Other Names of Penance and Reconciliation 1. Sacrament of Conversion 2. Sacrament of Confession 3. Sacrament of Forgiveness 4. Sacrament of Reconciliation Forms of Penance Fasting/Abstinence Prayer Almsgiving PRAYER Matter: SIN Form: I absolve you from your sins, in the name of the Father, and of the Son, and of the Holy Spirit. Amen. Minister of the Sacrament Only priests who have received the faculty of absolving from the authority of the Church can forgive sins in the name of Christ.

Acts of the Penitent Contrition sorrow of the soul and detestation for the sin committed and the resolution not to sin again. Confession disclosure of sin Satisfaction/Penance anything which is done in order to repair the harm done. One who desires to obtain reconciliation with God and with the Church, must confess to a priest all the unconfessed grave sins he remembers after having carefully examined his conscience. The confession of venial sins, without being necessary in itself, is nevertheless strongly recommended by the Church.

Graces or Effects 1. Reconciliation with God. 2. Reconciliation with the Church 3. Remission of the eternal punishment. 4. Remission of temporal punishments. 5. Peace and serenity of conscience and spiritual consolation. 6. Increase of spiritual strength. Reading the Word of God Then the priest, or the penitent himself, may read a text of holy Scripture, or this may be done as part of the preparation for the sacrament. Through the word of God the Christian receives light to recognize his sins and is called to conversion and to confidence in Gods mercy The Prayer of the Penitent and the Absolution by the Priest After this the penitent manifests his contrition and resolution to begin a new life by means of a prayer for Gods pardon. It is desirable that this prayer should be based on the words of Scripture. Following this prayer, the priest extends his hands, or at least his right hand, over the head of the penitent and pronounces the formula of absolution, in which the essential words are: I absolve you from

your sins in the name of the Father and of the Son and of the Holy Spirit. As he says the final words the priest makes the sign of the cross over the penitent. ABSOLUTION Proclamation of Praise and Dismissal of the Penitent After receiving pardon for his sins the penitent praises the mercy of God and gives him thanks in a short invocation taken from scripture. Then the priest tells him to go in peace. The penitent continues his conversion and expresses it by a life renewed according to the Gospel and more and more steeped in the love of God, for love covers over a multitude of sins (1 Peter 4:8). Rite of Confession 1. Bless me Father for I have sinned 2. My last confession was 3. My sins are and for all the sins that I have forgotten 4. Homily 5. Penance 6. Absolution 7. Act of Contrition

SACRAMENT OF THE ANNOINTING OF THE SICK

SACRAMENT OF ANOINTING OF THE SICK (CATHOLIC DEFINITION) The sacrament of Anointing of the Sick has as its purpose the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age. Points to ponder: The apostolic Church has its own rite for the sick, attested to by St. James. Jesus has the power not only to heal, but also to forgive sins; he has come to heal the whole man, soul and body; he is the physician the sick have need of. He makes them share in his ministry of compassion and healing: "So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them." Context: Illness and suffering have always been among the gravest problems confronted in human life. In illness, man experiences his powerlessness, his limitations, and his finitude. Every illness can make us glimpse death. Illness can lead to anguish, selfabsorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him. WHO RECEIVES THIS SACRAMENT? The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from

sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived." If a sick person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again. If during the same illness the person's condition becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more pronounced.

Who administers this sacrament? Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention. Matter: Oil (anointing them on the forehead and hands with duly blessed oil) Form: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up." THE EFFECTS OF THE CELEBRATION OF THIS SACRAMENT 1. The uniting of the sick person to the passion of Christ. 2. The strengthening, peace, and courage to endure in a Christian manner the sufferings of

illness or old age; 3. The forgiveness of sins. 4. The restoration of health. 5. The preparation for passing over to eternal life. VIATICUM, THE LAST SACRAMENT OF THE CHRISTIAN The Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father. Viaticum Introductory Rite Greeting Penitential Rite Reading of the Word of God Profession of the Baptismal Faith Prayer for the Sick Person Viaticum Lords Prayer Lamb of God Distribution of Communion Concluding Rite Concluding Prayer Sign of Peace