During the 2nd century, the episcopacy, presbyterate and diaconate emerged as the most important ministries in the church, forming a universal pattern. Ordination rites developed where candidates were chosen by the community and ordained by bishops through the laying on of hands accompanied by prayer. This was believed to communicate a gift of the Holy Spirit, empowering candidates for their ministry. Over time, ordination through these rites came to be seen as the basis for presiding over and leading the community. The ordained ministry was seen as having five important qualities - it was Christological, Pneumatological, Ecclesial, Priestly, and focused on the Personal qualities of the candidate.
Ecclesiology Part 2 - The Purpose of the Church.Robert Tan
Here you go Part 2 of the study of Ecclesiology.
I shared a study on Ecclesiology in church.
1. The Nature of the Church.
2. The Purpose of the Church.
The holy Eucharist completes Christian initiation.
Those who have been raised to the dignity of the royal priesthood by Baptism, and configured more deeply to Christ by Confirmation, participate with the whole community in the Lord’s own sacrifice by means of the Eucharist.
This document discusses several topics in systematic theology related to ecclesiology, including:
1) Whether the Salvation Army can be considered a church given definitions of a church as both a sodality and modality.
2) Different definitions of what constitutes a church, focusing on where God's word is taught and sacraments administered.
3) Views of dispensationalism and covenant theology regarding the relationship between Israel and the church.
4) Different forms of church government such as episcopalian, presbyterian, and congregational.
5) The main purposes of the church as worshipping God, ministering to believers, and ministering to the world through evangelism and social services.
The document summarizes the key aspects and order of events in the Rite of Baptism in the Catholic Church. It begins with the infant being brought to the church by parents and godparents. The priest then welcomes the baby and family and asks for the name and what is being asked of the Church. The rite then involves signing with the cross, prayers, anointing with oil, profession of faith, baptism with water, receiving a white garment and candle, reciting the Lord's Prayer, and a final blessing.
Liturgy is necessary for salvation in two senses: absolutely, as baptism is necessary, and fittingly, as the sacraments aid salvation. The liturgy sanctifies believers and honors God through right worship, practiced regularly in the Church's liturgical calendar of seasons like Advent, Lent and Easter. Practicing the liturgy forms Christians in orthodoxy, or right worship, making them holy as God intends.
The document discusses the challenges faced by the Catholic Church and its efforts to renew itself through various councils. It focuses on the Second Vatican Council (Vatican II) which was called by Pope John XXIII to bring the Church up to date and make it more relevant to the modern world. Through Vatican II, the Church studied itself and returned to its roots in scripture while also emphasizing its humanity and involvement with the world. The Council aimed to make the Church more in touch with society and other faiths through dialogue. It helped establish the Church's identity as the People of God on a human and religious pilgrimage.
The document discusses different models of understanding the Church: as Institution, Communion, Sacrament, Herald, Servant, and Community of Disciples. It analyzes the strengths and weaknesses of each model. Finally, it explains that the models work together in a spiral, with the Church as Sacrament founding the community, which becomes the Herald and leads to the Institution that codifies beliefs and compels the Church to act as Servant and develop as a disciple community striving to imitate Christ.
The Eucharist - A Short Course for Catechistsneilmcq
The document discusses the Catholic Church's teachings on the Eucharist from the Catechism. It states that the Eucharist is the mystery of faith, the paschal mystery of God's love made manifest, and the source and summit of Christian life. It provides the bread and wine which through consecration become the body and blood of Christ, continuing his sacrifice and nourishing believers. The Eucharist unites Christians, builds up the Church, and anticipates eternal life with God.
Ecclesiology Part 2 - The Purpose of the Church.Robert Tan
Here you go Part 2 of the study of Ecclesiology.
I shared a study on Ecclesiology in church.
1. The Nature of the Church.
2. The Purpose of the Church.
The holy Eucharist completes Christian initiation.
Those who have been raised to the dignity of the royal priesthood by Baptism, and configured more deeply to Christ by Confirmation, participate with the whole community in the Lord’s own sacrifice by means of the Eucharist.
This document discusses several topics in systematic theology related to ecclesiology, including:
1) Whether the Salvation Army can be considered a church given definitions of a church as both a sodality and modality.
2) Different definitions of what constitutes a church, focusing on where God's word is taught and sacraments administered.
3) Views of dispensationalism and covenant theology regarding the relationship between Israel and the church.
4) Different forms of church government such as episcopalian, presbyterian, and congregational.
5) The main purposes of the church as worshipping God, ministering to believers, and ministering to the world through evangelism and social services.
The document summarizes the key aspects and order of events in the Rite of Baptism in the Catholic Church. It begins with the infant being brought to the church by parents and godparents. The priest then welcomes the baby and family and asks for the name and what is being asked of the Church. The rite then involves signing with the cross, prayers, anointing with oil, profession of faith, baptism with water, receiving a white garment and candle, reciting the Lord's Prayer, and a final blessing.
Liturgy is necessary for salvation in two senses: absolutely, as baptism is necessary, and fittingly, as the sacraments aid salvation. The liturgy sanctifies believers and honors God through right worship, practiced regularly in the Church's liturgical calendar of seasons like Advent, Lent and Easter. Practicing the liturgy forms Christians in orthodoxy, or right worship, making them holy as God intends.
The document discusses the challenges faced by the Catholic Church and its efforts to renew itself through various councils. It focuses on the Second Vatican Council (Vatican II) which was called by Pope John XXIII to bring the Church up to date and make it more relevant to the modern world. Through Vatican II, the Church studied itself and returned to its roots in scripture while also emphasizing its humanity and involvement with the world. The Council aimed to make the Church more in touch with society and other faiths through dialogue. It helped establish the Church's identity as the People of God on a human and religious pilgrimage.
The document discusses different models of understanding the Church: as Institution, Communion, Sacrament, Herald, Servant, and Community of Disciples. It analyzes the strengths and weaknesses of each model. Finally, it explains that the models work together in a spiral, with the Church as Sacrament founding the community, which becomes the Herald and leads to the Institution that codifies beliefs and compels the Church to act as Servant and develop as a disciple community striving to imitate Christ.
The Eucharist - A Short Course for Catechistsneilmcq
The document discusses the Catholic Church's teachings on the Eucharist from the Catechism. It states that the Eucharist is the mystery of faith, the paschal mystery of God's love made manifest, and the source and summit of Christian life. It provides the bread and wine which through consecration become the body and blood of Christ, continuing his sacrifice and nourishing believers. The Eucharist unites Christians, builds up the Church, and anticipates eternal life with God.
1) Ecclesiology is the study of the Church. The Church was founded by Jesus Christ and is the congregation of baptized Christians under the authority of the Pope.
2) The Church has four identifying marks - it is one, holy, catholic, and apostolic. It preaches one common faith and doctrine throughout the world.
3) Membership in the Church is necessary for salvation, though those who are unaware of the Church through no fault of their own can be saved if they love God and try to do his will. Outside the Church there is no salvation.
The document outlines the history of the early Christian church from the resurrection of Christ to the legalization of Christianity under Emperor Constantine. It discusses key events like Pentecost, the persecutions under Roman emperors, the spread of monasticism, and the Edict of Milan in 313 AD which ended persecutions. It also briefly mentions the Protestant Reformation and key Catholic reforms like the Council of Trent and the Second Vatican Council.
The document provides information about the sacred liturgy and sacraments of the Catholic Church. It defines the sacred liturgy as the true worship of God enacted by Jesus Christ and his body, the Church, through ceremonies, rites and formulas established by Scripture and Tradition. It explains that the Church celebrates liturgy in obedience to God's will and that liturgy is fitting for humans as social beings. Major liturgies include the sacraments and the Divine Office, and they are celebrated at fixed times and seasons, most importantly relating to the life of Christ.
This document provides information about the ministries of lector and acolyte in the Catholic Church. It discusses the history of each role, from their origins in the early church to the changes made by Vatican II. It also describes the rites of institution for lectors and acolytes, including the elements of each rite. The functions and spiritualities of the lector and acolyte roles are outlined. Finally, the knowledge expected of those in each ministry is presented.
The Trinity refers to the one God in three persons - Father, Son, and Holy Spirit. The Old Testament hints at personal distinctions in God, while the New Testament openly reveals the three persons through Jesus Christ. The persons are distinct yet united in their divine essence. The Trinity is central to Christian faith and expressed in the Apostles' Creed.
The document outlines rituals in the Holy Eucharist including washing of hands, preparation of bread and wine, consecration words, breaking of bread, and receiving communion. It explains that these rituals commemorate Jesus' actions at the Last Supper and reinforce the real spiritual presence of Christ in the Eucharist.
The document discusses the Catholic understanding of sacraments. It defines sacraments as outward signs instituted by Christ that give grace by signifying and causing inward spiritual effects. It explains that sacraments are efficacious symbols that do more than just point to grace, but actually bring it about. There are seven sacraments in the Catholic tradition divided into categories of initiation, healing, and mission/service. The sacraments are seen as channels of God's grace that communicate divine life to those who receive them.
Holy Orders is a sacrament that marks men as sacred ministers - bishops, priests, and deacons - to lead the faithful. The minor orders are now called ministries rather than ordinations. Subdiaconate no longer exists, and its function is now served by acolytes. Those preparing for priesthood must pass through the ministries of lector and acolyte. Deacons are ordained to serve and are attached to the bishop. Priests work with bishops to serve God's people. Bishops receive episcopal ordination which gives them full responsibility as transmitters of apostolic succession.
The document discusses the Christian liturgy as the participation of God's people in the work of God through Christ and the Church. It describes how the liturgy involves the action of the Holy Trinity and encompasses elements like the sacraments, the liturgical year, Mary and the saints. It emphasizes that full participation requires knowledge, self-offering through prayer and good works, and applying the liturgy's lessons to daily life.
This document discusses the use of models in ecclesiology. It describes how the church has been modeled using images and symbols from scripture like the body of Christ, bride of Christ, flock, and more. It also describes how the church has been modeled institutionally with teaching, sanctifying, and governing functions. While institutional models provided structure, they risked legalism and clericalism. Overall, multiple complementary models are needed to understand the church's mystery since no single model can adequately capture its richness.
Este documento presenta una introducción a la patrología, que es el estudio de los Padres de la Iglesia. Explica que los Padres son maestros fundamentales de la fe cristiana y que sus escritos ayudaron a consolidar y transmitir la doctrina de la Iglesia en los primeros siglos. También destaca la importancia del período patrístico, especialmente el siglo IV, cuando se produjo una literatura teológica muy relevante que sentó las bases de la tradición cristiana.
La Eucaristia según el Catecismo de la Iglesia Católicaneilmcq
La Eucaristía es el centro de la fe católica. Según el Catecismo, la Eucaristía conmemora el sacrificio de Jesucristo en la cruz, lo hace presente mediante el pan y el vino que se convierten en su cuerpo y sangre, y une a los creyentes en un solo cuerpo místico con Cristo. La Eucaristía también fortalece la fe, borra los pecados, y motiva a los creyentes a compartir el amor de Dios con los demás.
This document provides an overview of key aspects of Catholicism. It begins with definitions of important Catholic terms like Apostles, Catechism, Eucharist, and Vatican. It then addresses questions like the Holy Trinity, the role of the Pope, the seven sacraments, transubstantiation, rules for communion, the process of becoming Catholic, requirements to become a priest, whether women can be priests, differences between Catholic and Protestant bibles, how confessions work, and why Latin is the language of the Church. Sources are provided at the end.
This document discusses the Catholic sacrament of the Eucharist. It presents key facts about the Eucharist, including that it is Christ becoming present, Christ sacrificing himself, and Christ nourishing believers. The Eucharist elements of bread and wine together constitute the whole sacrament. Reception of the Eucharist requires being in a state of grace and involves abiding in Christ and receiving spiritual food and medicine for the soul. The document also notes the ministry and requirements for proper reception of the Eucharist.
El documento habla sobre la liturgia cristiana. En 3 oraciones o menos:
La liturgia es la celebración de los sacramentos de la Iglesia y la forma en que la comunidad cristiana rinde culto a Dios. Es el centro de la vida de la Iglesia y el lugar donde los fieles se encuentran con Cristo. La liturgia involucra la Palabra de Dios, los sacramentos como la Eucaristía, y la participación de toda la comunidad para glorificar a Dios.
This document outlines the structure and order of events for a Catholic mass. It begins with an introductory rite including an entrance hymn and procession. This is followed by readings from scripture and a homily in the Liturgy of the Word. The mass then moves to the Liturgy of the Eucharist, which includes the consecration of bread and wine. Communion is distributed in the Communion Rite before a final blessing in the Concluding Rite.
This document discusses the Catholic sacrament of Holy Eucharist. It describes Holy Eucharist as completing Christian initiation by allowing the faithful to participate in Christ's sacrifice of his body and blood. The Eucharist commemorates Christ's death and resurrection and is both the source and summit of ecclesial life as well as being bound up with and oriented to all other sacraments and ministries. The document then goes on to explain different names for the sacrament and parts of the Catholic mass including the liturgy of the word, consecration, and communion.
- Scripture and Tradition together constitute the single deposit of revealed truth given by God to the Church and infallibly taught by the Magisterium.
- Scripture is the single collection of 73 books called the Bible, containing God's entire inspired written truth revealing himself and his saving plan.
- Tradition is what is revealed by God and handed on by the apostles, including things not explicitly in Scripture. The Magisterium teaches infallibly the revealed truths of Scripture and Tradition.
The document discusses the important role and responsibilities of lectors in proclaiming the word of God at mass, emphasizing that lectors must prepare thoroughly, understand the meaning of the scripture, and convey God's message clearly so that listeners can have a personal encounter with Christ through his living word. Lectors are called to imitate Christ and serve the community by making God present through their ministry of reading the scriptures. Effective proclamation of the word requires prayer, study, practice, and a love for God, his word, and his people.
This might help you to inform your mates about the sacrament of holy orders. This might be more efficient to be your report and it'll impress your teacher. If you'll like this, a big hand for you. God Bless you more! <3
Holy Orders is usually celebrated at a Sunday Mass in a Cathedral, with great solemnity. The essential rite is the laying of hands on the man to be ordained by the ordaining bishop, while reciting a prayer asking God to bestow the gifts of the Holy Spirit.
1) Ecclesiology is the study of the Church. The Church was founded by Jesus Christ and is the congregation of baptized Christians under the authority of the Pope.
2) The Church has four identifying marks - it is one, holy, catholic, and apostolic. It preaches one common faith and doctrine throughout the world.
3) Membership in the Church is necessary for salvation, though those who are unaware of the Church through no fault of their own can be saved if they love God and try to do his will. Outside the Church there is no salvation.
The document outlines the history of the early Christian church from the resurrection of Christ to the legalization of Christianity under Emperor Constantine. It discusses key events like Pentecost, the persecutions under Roman emperors, the spread of monasticism, and the Edict of Milan in 313 AD which ended persecutions. It also briefly mentions the Protestant Reformation and key Catholic reforms like the Council of Trent and the Second Vatican Council.
The document provides information about the sacred liturgy and sacraments of the Catholic Church. It defines the sacred liturgy as the true worship of God enacted by Jesus Christ and his body, the Church, through ceremonies, rites and formulas established by Scripture and Tradition. It explains that the Church celebrates liturgy in obedience to God's will and that liturgy is fitting for humans as social beings. Major liturgies include the sacraments and the Divine Office, and they are celebrated at fixed times and seasons, most importantly relating to the life of Christ.
This document provides information about the ministries of lector and acolyte in the Catholic Church. It discusses the history of each role, from their origins in the early church to the changes made by Vatican II. It also describes the rites of institution for lectors and acolytes, including the elements of each rite. The functions and spiritualities of the lector and acolyte roles are outlined. Finally, the knowledge expected of those in each ministry is presented.
The Trinity refers to the one God in three persons - Father, Son, and Holy Spirit. The Old Testament hints at personal distinctions in God, while the New Testament openly reveals the three persons through Jesus Christ. The persons are distinct yet united in their divine essence. The Trinity is central to Christian faith and expressed in the Apostles' Creed.
The document outlines rituals in the Holy Eucharist including washing of hands, preparation of bread and wine, consecration words, breaking of bread, and receiving communion. It explains that these rituals commemorate Jesus' actions at the Last Supper and reinforce the real spiritual presence of Christ in the Eucharist.
The document discusses the Catholic understanding of sacraments. It defines sacraments as outward signs instituted by Christ that give grace by signifying and causing inward spiritual effects. It explains that sacraments are efficacious symbols that do more than just point to grace, but actually bring it about. There are seven sacraments in the Catholic tradition divided into categories of initiation, healing, and mission/service. The sacraments are seen as channels of God's grace that communicate divine life to those who receive them.
Holy Orders is a sacrament that marks men as sacred ministers - bishops, priests, and deacons - to lead the faithful. The minor orders are now called ministries rather than ordinations. Subdiaconate no longer exists, and its function is now served by acolytes. Those preparing for priesthood must pass through the ministries of lector and acolyte. Deacons are ordained to serve and are attached to the bishop. Priests work with bishops to serve God's people. Bishops receive episcopal ordination which gives them full responsibility as transmitters of apostolic succession.
The document discusses the Christian liturgy as the participation of God's people in the work of God through Christ and the Church. It describes how the liturgy involves the action of the Holy Trinity and encompasses elements like the sacraments, the liturgical year, Mary and the saints. It emphasizes that full participation requires knowledge, self-offering through prayer and good works, and applying the liturgy's lessons to daily life.
This document discusses the use of models in ecclesiology. It describes how the church has been modeled using images and symbols from scripture like the body of Christ, bride of Christ, flock, and more. It also describes how the church has been modeled institutionally with teaching, sanctifying, and governing functions. While institutional models provided structure, they risked legalism and clericalism. Overall, multiple complementary models are needed to understand the church's mystery since no single model can adequately capture its richness.
Este documento presenta una introducción a la patrología, que es el estudio de los Padres de la Iglesia. Explica que los Padres son maestros fundamentales de la fe cristiana y que sus escritos ayudaron a consolidar y transmitir la doctrina de la Iglesia en los primeros siglos. También destaca la importancia del período patrístico, especialmente el siglo IV, cuando se produjo una literatura teológica muy relevante que sentó las bases de la tradición cristiana.
La Eucaristia según el Catecismo de la Iglesia Católicaneilmcq
La Eucaristía es el centro de la fe católica. Según el Catecismo, la Eucaristía conmemora el sacrificio de Jesucristo en la cruz, lo hace presente mediante el pan y el vino que se convierten en su cuerpo y sangre, y une a los creyentes en un solo cuerpo místico con Cristo. La Eucaristía también fortalece la fe, borra los pecados, y motiva a los creyentes a compartir el amor de Dios con los demás.
This document provides an overview of key aspects of Catholicism. It begins with definitions of important Catholic terms like Apostles, Catechism, Eucharist, and Vatican. It then addresses questions like the Holy Trinity, the role of the Pope, the seven sacraments, transubstantiation, rules for communion, the process of becoming Catholic, requirements to become a priest, whether women can be priests, differences between Catholic and Protestant bibles, how confessions work, and why Latin is the language of the Church. Sources are provided at the end.
This document discusses the Catholic sacrament of the Eucharist. It presents key facts about the Eucharist, including that it is Christ becoming present, Christ sacrificing himself, and Christ nourishing believers. The Eucharist elements of bread and wine together constitute the whole sacrament. Reception of the Eucharist requires being in a state of grace and involves abiding in Christ and receiving spiritual food and medicine for the soul. The document also notes the ministry and requirements for proper reception of the Eucharist.
El documento habla sobre la liturgia cristiana. En 3 oraciones o menos:
La liturgia es la celebración de los sacramentos de la Iglesia y la forma en que la comunidad cristiana rinde culto a Dios. Es el centro de la vida de la Iglesia y el lugar donde los fieles se encuentran con Cristo. La liturgia involucra la Palabra de Dios, los sacramentos como la Eucaristía, y la participación de toda la comunidad para glorificar a Dios.
This document outlines the structure and order of events for a Catholic mass. It begins with an introductory rite including an entrance hymn and procession. This is followed by readings from scripture and a homily in the Liturgy of the Word. The mass then moves to the Liturgy of the Eucharist, which includes the consecration of bread and wine. Communion is distributed in the Communion Rite before a final blessing in the Concluding Rite.
This document discusses the Catholic sacrament of Holy Eucharist. It describes Holy Eucharist as completing Christian initiation by allowing the faithful to participate in Christ's sacrifice of his body and blood. The Eucharist commemorates Christ's death and resurrection and is both the source and summit of ecclesial life as well as being bound up with and oriented to all other sacraments and ministries. The document then goes on to explain different names for the sacrament and parts of the Catholic mass including the liturgy of the word, consecration, and communion.
- Scripture and Tradition together constitute the single deposit of revealed truth given by God to the Church and infallibly taught by the Magisterium.
- Scripture is the single collection of 73 books called the Bible, containing God's entire inspired written truth revealing himself and his saving plan.
- Tradition is what is revealed by God and handed on by the apostles, including things not explicitly in Scripture. The Magisterium teaches infallibly the revealed truths of Scripture and Tradition.
The document discusses the important role and responsibilities of lectors in proclaiming the word of God at mass, emphasizing that lectors must prepare thoroughly, understand the meaning of the scripture, and convey God's message clearly so that listeners can have a personal encounter with Christ through his living word. Lectors are called to imitate Christ and serve the community by making God present through their ministry of reading the scriptures. Effective proclamation of the word requires prayer, study, practice, and a love for God, his word, and his people.
This might help you to inform your mates about the sacrament of holy orders. This might be more efficient to be your report and it'll impress your teacher. If you'll like this, a big hand for you. God Bless you more! <3
Holy Orders is usually celebrated at a Sunday Mass in a Cathedral, with great solemnity. The essential rite is the laying of hands on the man to be ordained by the ordaining bishop, while reciting a prayer asking God to bestow the gifts of the Holy Spirit.
The Sacrament of Holy Orders continues Christ's mission through the Apostles by establishing an ordained priesthood to lead the Church. There are three degrees of Holy Orders - bishops, priests, and deacons - with bishops and priests able to celebrate the sacraments. At ordination, candidates undergo examination, promise obedience, receive the laying on of hands by the bishop, and anointing with chrism as a sign of their consecration to serve God's people by preaching, administering sacraments, and building up the Church.
The document tells the story of Little Red Riding Hood through emotions. It introduces the characters of LRRH, her mother, grandmother, and the Big Bad Wolf. It then assigns each character an emotion for different points in the story, such as LRRH feeling proud of her red hood, her mother feeling concerned about safety, and the wolf feeling hungry for LRRH. It concludes with the woodcutter rescuing LRRH and grandmother and all celebrating their good fortune.
Holy Orders celebrates the ministry of Jesus as priest, prophet, and servant leader. Ordained ministers represent Christ and serve the Church in worship, teaching, and governance. The document traces the history of ordained ministry from the early Church, when leadership was shared, to the current roles of bishops, priests, and deacons. It discusses reforms like celibacy and increased education for clergy. Vatican II emphasized service over authority and called for mutual decision making between ordained and lay ministers.
Using the catechism of the catholic church.2013.rcia.stormsmstorms
The document provides an overview of the Catechism of the Catholic Church, which contains the complete summary of Catholic beliefs. It explains that the Catechism is organized into four pillars that cover what Catholics believe, celebrate, live, and pray. Each pillar contains chapters with numbered paragraphs and a concluding section called "In Brief" that summarizes the key points. Footnotes and a glossary provide additional references and explanations.
The document provides instructions for 20 different shoulder exercises including dumbbell shoulder press, barbell shoulder press, one arm dumbbell shoulder press, front raises, dumbbell raise, front dumbbell raise, rear deltoid barbell row, seated military press, Arnold press, upright barbell rows, dumbbell upright rows, front cable raises, Cuban dumbbell press, front barbell raises, seated rear lateral cable raise, lying one arm rear lateral raise, lying rear lateral raise, internal cable rotation, bent over lateral cable raises. Each exercise lists the starting position, movement, and any variations that can be performed.
To receive Holy Orders as a deacon, priest, or bishop, one must be a baptized male of excellent character who has an interior and exterior call to ministry, has prior knowledge of the sacrament, is at least 24 years old, and is committed to lifelong celibacy except for permanent deacons who may have married before ordination. Candidates must also study theology and training related to their office.
This lesson, written by Chuck Webster, gives an overview of the organization of the New Testament Church. It is the 8th lesson in the Lads to Leaders PEARLS book.
Regels,regels, hoeveel meer regels helpen?erikfsteketee
Laatst op een MAVIM dag met de zaal kort doorgenomen wanneer regels handig zijn en wat je moet vastleggen. Moraal leer mensen eerst de logica snappen en maak dan regels. Kijk wat je zelf zou doen, check de vragen!
The danger of bra. Many studies highlight the risk of blockage of body fluids in the breast due to the bra, fluids can not eliminate toxins, while developing cysts fibrokystes and cancerous tumors. It was also demonstrated that the bra is falling breasts more than it supports, making the muscles and ligaments of Cooper atrophied by lack of exercise and movement. The bra is actually a social problem in our society, a very lucrative business for the textile industry, but that has no medical necessity.
The document discusses 10 reasons why women with large breasts may find them uncomfortable. These reasons include a limited wardrobe selection, difficulty finding supportive bras, self-consciousness during exercise, clothing advice not accommodating their figure, breasts being subject to gravity, their cup size becoming a topic of conversation, not being taken seriously in business attire, having second thoughts about pregnancy making their breasts larger, experiencing back problems, and others looking at them like they're crazy for considering breast reduction surgery. In conclusion, the document suggests that women consider learning about the possibilities of breast reduction surgery if they have experienced any of the mentioned problems.
The document discusses different options for animating bouncing breasts in 3D games, including pre-baked animations and physics calculations done in Unity. It notes the pros and cons of each approach and whether they are affected by in-game factors. It also describes a test conducted with different character models to determine how to transfer animations between rigs and add physics while maintaining bone naming structures.
The document analyzes the generic conventions of horror movie homepages by examining the websites for The Women in Black (2012), Paranormal Activity (2015), Insidious (2015), and Annabelle (2014). All of the homepages greet visitors with a trailer and use additional features like buttons or menus to provide more information about the film's plot, characters, and production details without revealing too much. They also include social media icons and buttons to promote the film through online engagement and advertising.
Here are the answers to the guide questions:
Q19. The genotype of the male is XcY (color-blind)
Q20. The genotype of the female is XcX (carrier)
Q21. The chance that the child will be color-blind is 50%
Q22. The chance that a daughter will be color-blind is 0%
Q23. The chance that a son will be color-blind is 100%
by Hoang Huynh - An UX talk about the importance of Attention Internet is a beautiful Pandora’s box full of everything and today we design features for a wide range of scenarios and experiences: not only fancy funny stuffs, but also serious things and complex interactions, from managing your bank account to your everyday work. We are swiftly shifting behaviors, habits and traditional problems to the digital context where we have to face an unsolved challenge: keeping high the attention level on mission critical tasks.
THE UNIQUENESS OF THE CATHOLIC CHURCH-RCIA-SFX-PJ-08maximilianyong
The document discusses the origins and nature of the Catholic Church. It describes how the Church was established by Jesus Christ and how he called the apostles to form a community of faith. It discusses how the Church is universal, holy, and apostolic, spanning all people and times. It also outlines the hierarchical structure of the Church and roles of the Pope, bishops, priests, and laity.
This is a collection of excellent writings on the different views of those who say some gifts of the Spirit are no longer in the church, and those who say they are here just as in the New Testament.
"History of Ministry" Lesson Plans: Katrina MartinezUTEP
1. The document discusses the history of ministry in the church from the New Testament era to the present.
2. It notes that early church thinkers believed ministries had to be identified in the New Testament to be authentic, but studies show it is difficult to describe ministries in the NT era clearly.
3. The document asserts that ministry formation is guided by the Spirit's creativity and the church's response, not limited just to ordained roles, and the structure of ministry has continued evolving over time in response to needs.
“Should we accept any human tradition in the Lord’s church?” Reviving the con...Isaac Owusu Nsiah
Human traditions have widely opened the gates for several innovations. These innovations have eroded and altered the government of the church and also the doctrinal foundational elements of the church. With respect to the effects of the changing world, the lord’s church is being handled without the full consideration of the New Testament’s doctrines. It is very clear that the doctrines are the foundational underpinnings that hold the church in its form. On the one hand, there are aspects of these directional doctrines that demand the method of the (constituents of the church) Christians. On the other hand, there are certain principles that provide (fixed /unchanging) directional guide that are used to help steer and in the administration of the church. But these doctrines are being tampered with, as human traditions or ideas or directives are held in primary order and thus these doctrines being secondary. This work brings to light the nature and thus revival of the doctrinal concept of the autonomy of the local congregation. The paper establishes theoretical claim and facts with references to the scriptures that there is no revelation of an organization of churches tied together under any kind of ecclesiastical government. As the work explains indepthly, local congregations are independent from each other, but not providing a shield for doctrinal error and thus can be rebuked by other local churches if it goes wayward. There is no provision for universal officers under Christ in the church on earth. Any form of body of people who decides for a group of churches in the form of mass organization is a step in the APOSTATIC direction as against the doctrines of Jesus Christ. However this work does not reject the idea of one church providing a helping hand to other local congregation.
Keywords: Autonomy, human tradition, doctrine, church
The document discusses using a suspension bridge as a model for biblical worship. It says worship should be supported by firm biblical foundations ("towers") like the key elements of early church worship in Acts 2:42. It also allows flexibility ("span") for creative cultural expressions, as the New Testament is largely silent on worship forms. Two "towers" are discussed: biblical constants like preaching, prayer etc.; and biblical principles that guide worship decisions while allowing application variation. The document examines several such principles and their implications for a local church's worship.
Lesson 7 - The Ministry of the Church.pptxCelso Napoleon
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Slides created by Celso Napoleon
Lesson 6 - Church: Organism and Organization.pptxCelso Napoleon
SBS | 1st Quarter of 2024 | CPAD Adults | Theme: THE BODY OF CHRIST - Origin, Nature and Mission of the Church in the World | Sunday Bible School | Lesson 6 - Church: Organism and Organization
Slides created by Celso Napoleon
This document discusses the state of the Catholic Church in the United States following the Second Vatican Council. It notes that while there is great vitality through theological exploration, participation, and ministry, there are also significant challenges. These include a lack of consensus on Catholic identity, institutional crisis from alienation, questions around women's roles, erosion of discipline, and neglect of social justice issues. The document argues that the Church is at a transition point where it must fully implement the reforms of Vatican II. It compares the current situation to a book from the 1940s about France needing evangelization, and suggests parishes must become true communities of faith and mission.
The document discusses the role of the laity in the Church as called to holiness, renewing the temporal order, and evangelization. It summarizes that the laity are called through baptism to live holy lives, permeate society and culture with Gospel values to renew it, and proclaim the Gospel through both words and actions to spread the faith. The document outlines how the Second Vatican Council emphasized these roles for the laity and calls them to fully live out their vocation in the Church and world.
This document discusses the qualifications that should be required of parachurch leaders. It begins by defining parachurch organizations as specialized ministries within the kingdom of God that are not under the direct authority of a local church but whose leaders are approved by local churches. It examines the similarities and differences between parachurches and local churches. While they share Christian believers and missions, parachurches do not fulfill all the functions of a local church. The document argues that parachurch leaders should meet the same biblical qualifications as local church leaders based on the nature and purpose of Christian leadership.
This document discusses changes occurring within a congregation and how leadership is guiding the congregation through that change. It outlines five congregational goals adopted by session to aim resources toward healthy ends, including deepening relationships through shared practices, clarifying governance and organizational structures, growing community impact, and improving fiscal health. The pastor expresses encouragement that leadership is navigating change purposefully rather than resisting it, and hopes congregation members will contribute their gifts through ministry and mission.
The document provides an overview of the Rite of Christian Initiation of Adults (RCIA) process used by the Catholic Church to welcome new members. It discusses the history and structure of RCIA, tracing its roots back to the early Church. The RCIA process involves periods of inquiry, catechumenate, purification and enlightenment, and mystagogy, each with their own rites and celebrations leading up to full initiation into the Catholic faith through the sacraments of Baptism, Confirmation, and Eucharist.
VISIONS OF THE REAL PRESENCE OF CHRIST IN THE LITURGICAL CELEBRATION OF THE H...Dr Ian Ellis-Jones
A thesis submitted in fulfilment of the requirements of The Liberal Catholic Institute of Stduies (Australian Campus) for a Diploma in Religious Studies - Copyright Ian Ellis-Jones 2009 - All Rights Reserved. (See also the separate major thesis VISIONS OF THE REAL PRESENCE OF CHRIST IN THE LITURGICAL CELEBRATION OF THE HOLY EUCHARIST AND THE SERVICES OF SOLEMN BENEDICTION AND HEALING ACCORDING TO THE LIBERAL CATHOLIC RITE.)
The document provides an overview of the sacrament of Confirmation including its history, current theology, and goals of preparation. It traces how Confirmation evolved from being part of the initiation rite including Baptism and Eucharist, to becoming a separate sacrament. Currently, there are three understandings of Confirmation: as the fulfillment of Baptism, enabling one to defend the faith, and strengthening one to accept Jesus' mission. The effects of Confirmation unite one more firmly to Christ and increase the gifts of the Holy Spirit to spread and defend the faith. These gifts including wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord are examined in detail.
Ch 1a & 1b Rooted In History & Culture Rvsdbkasilag
The document discusses the roots and historical development of Catholic sacraments and traditions. It explains that sacraments originated from informal practices in the early Church and were adapted from cultural rituals. Over time, sacraments became more formalized and standardized through edicts like the Council of Trent to ensure proper celebration. However, Vatican II encouraged a return to more meaningful, vernacular celebrations and appreciation of diverse rites while maintaining sacramental essence.
Rhua Ministries provides spiritual covering and support to pastors, churches, and ministries. Their coverage aims to focus on spiritual needs rather than legal or hierarchical structure. They offer three levels of coverage - personal, ministerial, and congregational - depending on the ministry's needs. Their goal is to impart vision, provide counsel, and strengthen ministries through spiritual care and partnership while respecting each ministry's autonomy.
The document outlines a framework for theologizing in mission consisting of 11 domains: 1) The Bible 2) The Church's reflection 3) Personal experience 4) The context 5) The integrating idea 6) The Holy Spirit and prayer 7) The history of mission action 8) The history of mission theory 9) The heart of mission theology 10) Preparation for action 11) The missional action. It discusses how each domain contributes uniquely and how they integrate and inform one another in the process of understanding and carrying out God's mission.
The document discusses the sacrament of Confirmation, describing its essential characteristics of closer union with the Church and strengthening by the Holy Spirit to spread the faith. Originally part of baptism, Confirmation separated over time due to practical reasons as dioceses and parishes grew. The ordinary minister of Confirmation is the Bishop, who administers the sacrament through anointing with chrism on the forehead while imposing hands and words of sealing with the Holy Spirit. Confirmation strengthens baptismal grace and empowers Christians to publicly witness their faith in Christ and the Church.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
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The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
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1. The History of Holy Orders
The New Testament
The present state of scholarship demands great caution in
our speaking about ordination, its meaning or its rites
in the NT.
The words “ordain” and “ordination” are not found there
There is considerable disagreement about the
extent to which this later Christian use may
coincide with the categories of the NT
With its pattern, or varied patterns, of
understanding, vocabulary and practice.
2. The History of Holy Orders
The New Testament
The evidence suggests that the church had both
unity and differentiation from the beginning.
There is equality based on baptism:
This equality nevertheless requires authority, leadership;
• That is structured and maintained as a unity through special ministers.
Ministry rather than order or status is the predominant
emphasis:
a mission to be accomplished
a task to be done
Rather than a class to be entered or a status to be attained.
3. The History of Holy Orders
The New Testament
These differences should not be exaggerated:
• ministry may well involve position
• a mission may carry with it or may require a certain
personal status
• ministers may be grouped together because of the nature of
their function.
Ministry does not however arise merely out of
sociological pressure;
its necessity is found at a deeper level in the person
and mission of Jesus Christ.
4. The History of Holy Orders
The New Testament
The entire ministry is ultimately the work of God
(1 Cor 12:6),
the gift of Christ
(Eph 4:7–12)
and of the Holy Spirit
(1 Cor 12:4–11; cf. Acts 20:28)
in and through and for the church,
the body of Christ.
5. The History of Holy Orders
The New Testament
The most important forms of ministry can be
characterized as those of leadership:
• Preaching the gospel and founding new churches,
• Supervising and nurturing the growth of the young churches,
• Leading the communities as they become established.
This ministry of leadership manifests itself in a
variety of activities:
• Instruction, encouragement, reproof, visitation, appointment and
supervision of some ministries, and so on—
• Aall that is demanded by the task of building up the body of Christ.
6. The History of Holy Orders
The New Testament
Scholars are not agreed about the manner in
which such Christian leaders came into being
in the early church.
• The recent trend has been towards the view that leaders emerged or
were appointed in different ways in different communities with
different church orders.
Is there any evidence of a rite associated with this?
• Rather than discuss the question simply as a NT issue, it seems best to
look at it with an eye to subsequent developments.
7. The History of Holy Orders
The New Testament
The NT mentions the laying-on of hands on four main
occasions that could be important for our consideration
of the sacrament of orders
(Acts 6:6; 13:3; 1 Tim 4:14; 2 Tim 1:6; and cf. 1 Tim 5:22).
Scholars do not agree on the background to this Christian
action,
• whether it was borrowed from a supposed Jewish rite of ordination
• or was derived from more general OT influences
• or was primarily a Christian introduction.
Nor is there agreement that in these instances the function
and the meaning of the gesture are the same.
8. The History of Holy Orders
The New Testament
In Acts 6:6 the seven are chosen in Jerusalem by the whole
body of disciples for appointment by the apostles, who
pray and lay their hands upon them.
In Acts 13:1–3 Barnabas and Saul are set apart in the
church at Antioch for a mission in obedience to a
command of the Holy Spirit.
• After fasting and prayer they (the prophets and teachers? others?) lay
hands on Barnabas and Saul and send them on their mission.
• They are understood to be sent out by the Holy Spirit (13:4).
In neither of these cases do scholars agree about the
function or the meaning of this imposition of hands.
9. The History of Holy Orders
The New Testament
The second especially may have been no more than a
blessing or the acknowledgment of a mandate
•
(cf. Acts 14:26, which may interpret this rite in saying that they were
commended to the grace of God for this work).
One other text from Acts makes an interesting parallel.
• According to 14:23, Paul and Barnabas appointed elders in every
church with prayer and fasting.
The mention of prayer and fasting and the absence of
reference to the laying-on of hands are worth noting,
though it could well be that the latter is presupposed.
10. The History of Holy Orders
The New Testament
There is also disagreement as to the meaning of the
imposition of hands in the two instances from the
pastoral epistles
(1 Tim 4:14; 2 Tim 1:6),
But there is a firmer consensus that it is part of what may be called with
greater confidence an ordination rite.
The choice of Timothy may have been made by prophetic utterance
(1 Tim 1:18; 4:14; cf. Acts 13:2)
The core of the rite by which he was commissioned is presented as the
laying-on of hands done by the body of presbyters and by Paul
(1 Tim 4:14; 2 Tim 1:6).
Probably this was done in public
(cf. 2 Tim 2:2 “before many witnesses”).
11. The History of Holy Orders
The New Testament
In or through this rite a spiritual gift,
a gift of God,
has been conferred.
This gift is at the service of the word,
strengthening Timothy to bear public witness to the gospel
(2 Tim 1:8–14).
He is warned “not to neglect”;
he is to “rekindle” this gift of God that he has received and
in fact the last two chapters of I Timothy envisage a broad
range of responsibility for the apostolate and the
community.
12. The History of Holy Orders
The New Testament
It is a power that enables him to carry out his ministry,
a charism for the office that he has received.
• Here we have the makings of a later explicitly “sacramental”
understanding of such a rite.
• No doubt these texts, partial as they are, represent different situations
of time and place.
• They may not simply be collated in the expectation that the ensemble
will provide the ordination rite of the early church or of St Paul.
Scholars maintain that the pattern of ministry,
its understanding and its mode of appointment or recognition,
may be more varied than has been acknowledged in the past.
13. The History of Holy Orders
The New Testament
The precise influences that led to the Christian use of the
laying-on of hands are unclear
and so the meaning of this action, and in some cases its role, are also
unclear.
• It is not evident that some such form was always and everywhere used
during the NT period or indeed for some time after it,
• Nor is there any probability that all these elements were present on all
occasions.
• But neither can it be proved from the evidence of the NT that such a
form was exceptional.
Elements do undoubtedly emerge from the church of the
NT that will influence all later generations and that will
in fact endure.
14. The History of Holy Orders
The New Testament
Subject to all the qualifications that have been made, the
following may serve as a summary of some of the points
from the NT that will be prominent also in the
subsequent tradition.
• In the appointment of ministers to positions of leadership the whole
local body of the church and yet also particular ministers or groups of
ministers have an important role.
• The context of worship, of prayer and fasting is mentioned, suggesting
a liturgical setting and referring the ministry and appointment to it to
God.
• Hands are laid on the candidate by a group within the church and/or by
such individuals as Paul and Timothy.
15. The History of Holy Orders
The New Testament
What the church does through its corporate action or
through its leaders is regarded as inspired by the Holy
Spirit
Through the church’s choice and the liturgical action,
God provides for the church and gives a spiritual
gift that in some way endures.
• This inter-working of God-whole church-special ministers in the
appointment of ministers is to be noted,
• as is the religious form of prayer-fasting-liturgical rite that is part of it.
16. The History of Holy Orders
Early Developments
During the 2nd century,
Episcopacy, presbyterate and diaconate
emerge almost everywhere as the most important
ministries and form what will be the universal pattern.
• From the letter of Clement onwards, correspondences are
noted between the Jewish structure of authority and the
Christian.
• Ignatius of Antioch already presents the bishop as an
image of the Father
• Here and elsewhere bishop, presbyter and deacon are
related in a variety of ways to God and to Jesus Christ.
17. The History of Holy Orders
Early Developments
These comparisons manifest the conviction that
the existence and the pattern of this ministry in
the church are willed by God and mediate the
authority and the power of God.
Between God and the church is Jesus Christ,
who came from God and from whom the power and
the authority of the church originated
historically.
18. The History of Holy Orders
Early Developments
In the 2nd and 3rd centuries a consensus may not yet have
emerged as to the way in which the church commissions
these ministers.
Order, Ordain, Ordination.
• Clement of Rome and Irenaeus had employed the language of
structure and function with regard to the church,
• But Tertullian is the first that we know to use the Latin words ordoordinare-ordinatio as part of the Christian terminology.
• The meaning the words have in his writings is that of the common
usage of the time,
• He extends this to certain Christian realities and actions, giving them a
new application.
19. The History of Holy Orders
Early Developments
He is followed closely by his fellow North African, Cyprian, and some of
Cyprian’s contemporaries.
The terminology is still fluid at this stage and the words
are not yet the technical terms that they will become
later.
Ordo for Tertullian generally denotes a certain group or class in the
church
• With the adjectives ecclesiasticus or sacerdotalis, denotes at least the
combined episcopacy, presbyterate and diaconate,
• Which are distinguished from the plebs or laici.
This ordo is marked by authority and function in the
church.
The word is thus strongly institutional.
20. The History of Holy Orders
Early Developments
The verb ordinare and its noun ordinatio are used in a
similar way.
• To ordain is to designate someone to some function, to install in a
charge, to give a mandate.
• It is a juridical word, suggesting a legal act carried out by authority
• It fits well into an understanding of the church as structured in
different groups distinguished by different responsibilities and powers.
It conveys a markedly functional understanding
of the act and its effects.
21. The History of Holy Orders
Early Developments
In broader usage the ordination could include the
preparatory stages
But in a more formal sense it was distinguished from the
election of the candidate by the community.
By ordination the minister is invested with his
charge and with all the powers that it requires.
22. The History of Holy Orders
Early Developments
There is strong and widespread evidence for the
laying-on of hands, at least in the ordination of
bishops
• It cannot be proved that this took place in every instance.
• It seems more plausible to hold that it was used also for the
presbyterate and the diaconate.
It may have been regarded as a sign, but not an
essential one, of the intention to ordain the
candidate to the particular charge.
23. The History of Holy Orders
Early Developments
In some places the ordination of a bishop
required the approval of neighboring bishops
or provincial synods
This showed concern for such ecclesial realities as:
• The apostolic succession
• The unity and communion of the churches in the universal
church
• The personal and ecclesial standing of the new bishop.
24. The History of Holy Orders
Early Developments
Though this cluster of words conveys a primarily juridical
understanding of the reality they refer to
there is also a spiritual side that is important.
There is emphasis
• on the qualities of holiness demanded in the person to be
ordained,
• on the acts of sanctification for which ordination grants
authority and power
• and on the priestly nature of the order to which it gives
access.
25. The History of Holy Orders
Early Developments
The church’s act of ordination is grounded on the will of
God and the authority of Christ.
• God ordains and the church ordains, and these are in direct relation.
• The sanctifying mission of the church that has its origin in God and is
derived through Christ is engaged
• Through the act of the qualified leaders of the church the candidate is
divinely empowered to sanctify.
Thus while the early terminology of order and ordination is
primarily juridical,
from the beginning it is also spiritual and has clearly
sacramental elements.
26. The History of Holy Orders
Early Developments
•
•
•
•
•
•
Ordination Rites.
A picture that is different in some respects emerges from the Apostolic
Tradition (written in Greek at Rome about 215 by Hippolytus).
There bishop, presbyter and deacon are ordained
Hippolytus uses the word by the bishop in a liturgical rite which has as
its core the imposition of hands accompanied by prayer.
The bishop certainly and probably the other ministers were chosen by
the whole community.
The prayers provide a context of understanding for the ordination by
referring to deeds of God in the OT or in the event of Christ
All pray for the gift of the Holy Spirit upon the candidate, indicating
the tasks that the ministry involves.
27. The History of Holy Orders
Early Developments
Thus, by imposition of hands and prayer the bishop
—the qualified minister of ordination—
accompanied by other bishops or other ministers and by the people,
gives the church’s commission.
Through this ordination a gift of the Holy Spirit is
communicated,
• A gift that is the ground of the ministry in question and that empowers
the candidate for its exercise.
This represents an understanding of ministry and commissioning for it
for which there is evidence in the NT
and which had been growing in confidence during the 2 nd century.
28. The History of Holy Orders
Early Developments
The pattern of ordination so plainly given in Hippolytus
will be followed in the later Roman rituals.
The prayers will have the same general character;
• They will be strong in OT typology;
• They will continue to be addressed to the Father and to
have a clearly trinitarian structure;
• They will have a petition for the gift of the Spirit and will
set it in some relation to the tasks of the ministry and
requisite qualities in the minister.
29. The History of Holy Orders
Early Developments
From all this there emerges the conviction that the
ministry of leadership in its threefold form is a gift of
God for the church,
• A gift foretold and prefigured in the OT,
• A gift that had its historical origin and was supremely manifest in
Jesus Christ,
• A gift that God continues to make to the church through the Holy
Spirit in each ordination.
This is a gift to be acknowledged and proclaimed in a
prayer that has a certain eucharistic quality,
a gift to be prayed for humbly over the candidates.
30. The History of Holy Orders
Early Developments
When the community of the church chooses its
candidates,
this is understood to be the expression or announcement
of God’s choice,
as the rite of ordination is the act of the church through
which God operates.
• In other words, no opposition is thought to exist between God and the
church in the process and the rite of ordination.
• God announces and accomplishes the divine will through the church’s
election and its ordination;
The church’s action makes known and realizes God’s
provident gift.
31. The History of Holy Orders
Early Developments
Through the church’s act of ordination
the gift of the Holy Spirit is communicated to the
candidate,
conveying the ministry or function together with the
spiritual empowerment required for its fulfillment.
These are elements that later theologians will
bring together in speaking of the sacrament
of ordination.
32. The History of Holy Orders
Early Developments
Ordination rites will grow in importance and be
acknowledged as the ground of these ministries.
Whereas in the first two to three centuries it seems
that one presided at the liturgy because of one’s
position as leader of the community,
Subsequently one is understood to preside and so to
lead the community
because one has been ordained.
33. The History of Holy Orders
Early Developments
Five important qualities of ordination and of the
ordained ministry should be noted from this
period.
Christological
Pneumatological
Ecclesial
Priestly
Personal
34. The History of Holy Orders
Early Developments
Christological.
• Jesus, coming from God, is the historical origin of this authoritative
ministry in the church, which therefore must always be related back to
him.
• In his life he gave the supreme example of authentic ministry, and so
he remains always the model.
• What he taught and preached must be passed on faithfully, so that the
church’s ministers must at all times be faithful to Christ’s gospel.
• As the risen Lord he is active in the church through his Spirit and the
Spirit’s gifts.
• In carrying out his responsibility the minister is serving Jesus Christ,
who is thus in a sense the goal of the ministry.
35. The History of Holy Orders
Early Developments
Christological.
This characteristic of ministers and ministry can be
summed up in the phrases,
“servants of Jesus Christ,”
“the service of Jesus Christ,”
understood in all their virtualities.
• It is much of this that is implied in the word increasingly used from the
second century, “apostolic.”
The apostolic character of the ministry declared its
authentic relationship to its historical origin in Jesus
Christ, and so grounded its fidelity to him.
36. The History of Holy Orders
Early Developments
Pneumatological.
• There is recurring reference to the role of the Holy
Spirit in the provision of ministry
• And regular petition for the appropriate gift of the
Spirit in the various rites of ordination.
37. The History of Holy Orders
Early Developments
Ecclesial.
The ecclesial character of ministry and ordination is
particularly evident in these early centuries.
• Ministers are of the church and represent it, public figures of
leadership in and for the community
• In many cases chosen by the whole people
• Ordained by the qualified minister of the church, the bishop, in the
presence of all
• And perhaps confirmed by neighboring churches.
Public service in the church is the summary of the
ministry.
38. The History of Holy Orders
Early Developments
Priestly.
While the NT uses priestly terms both of Jesus and of the
whole church, it does not do so of any Christian
minister.
• It is only about the turn of the 2nd century that such an extension of
sacerdotal vocabulary begins to be common:
• First of all and primarily with reference to the bishop
• Then more slowly and in a subordinate way of the presbyter
• (notably so in the Roman tradition).
39. The History of Holy Orders
Early Developments
Priestly.
By the Carolingian era in the West there will be a change
it will become more and more the practice to speak of the presbyter
primarily as sacerdos.
• Involved in this change of usage there can be detected a practical and
theological shift in the relationship between bishop and presbyter
• Priestly vocabulary was not generally extended to the deacon.
Hippolytus had said of him explicitly that he was not ordained to the
priesthood.
The introduction of priestly terminology and its increasingly
widespread acceptance had enormous theological and practical
consequences for the understanding and the exercise of the
sacrament of orders.
40. The History of Holy Orders
Early Developments
Personal.
The one ordained is not merely a functionary but a
minister of Christ and of the church,
So his call requires a full personal response:
• Commitment to this ministry
• And holiness of life in imitation of Christ.
41. The History of Holy Orders
Early Developments
Bishops, Presbyters, Deacons.
The triple pattern of episcopacy-presbyterate-diaconate
takes some time to emerge and to establish itself,
but it then becomes universal in the church
• The Reformation will bring some break in the West.
The functions of these orders and the
relationships between them do not remain
unchanged.
42. The History of Holy Orders
Early Developments
Bishops, Presbyters, Deacons.
The bishop becomes the focus of ministry, the
center of leadership;
• The office mediates divine authority, involving supervision or
leadership by the individual bishop and on the part of the whole
episcopal college
• This is a reality of which the patristic church was strongly conscious.
But the exercise of this changes considerably as
the territory of the bishops’ episkope grows.
43. The History of Holy Orders
Early Developments
Bishops, Presbyters, Deacons.
The presbyterate, for some time primarily a
council to advise the bishop, becomes more
diversified:
• Individual presbyters, regularly and no longer only in the absence of
the bishop, carry out many formerly episcopal functions,
• They emerge as leaders of areas and groups of Christians,
• Preaching, presiding over the eucharist and other liturgical functions,
So that the presbyterate becomes more markedly
pastoral and liturgical in character.
44. The History of Holy Orders
Early Developments
Bishops, Presbyters, Deacons.
Throughout the patristic period deacons have
important pastoral and administrative tasks in
addition to their liturgical functions
• It will be some time before the deacon loses his strong and distinctive
role in the church to become almost exclusively a liturgical minister
overshadowed by the presbyter.
It is important to note of all these that the ministry
has a broad scope that is not exclusively or
predominantly liturgical either in its exercise or
in the way it is understood.
45. The History of Holy Orders
The Middle Ages
The theological contribution of the Scholastics in
the 12th and 13th centuries was influenced by
changes in the practical exercise of orders that
had been taking place for several centuries
previously
• These changes reflected a sharpening of the distinction
between laity and clergy
They were part of an older and broader process
of clericalization.
46. The History of Holy Orders
The Middle Ages
With the spread of the church and the social
organization of the time,
The presbyter continued to establish himself and the
functions of his ministry in a more defined and more
independent way vis-à-vis the bishop
(and also at the expense of the deacon).
In practice he became the priest, the minister par
excellence of the eucharist and of other
sacraments too.
47. The History of Holy Orders
The Middle Ages
Decline in the popular understanding of Latin
and generally in the level of popular participation in the
liturgy
changed the relationship between the presbyter and the
people.
It increased the emphasis on his sacramental power.
Mass celebrated by the priest alone or with a
single minister began to be common.
48. The History of Holy Orders
The Middle Ages
There were changes too in the Roman ritual of ordination,
which now came to incorporate
investiture, anointing and the traditio instrumentorum.
• The last two would become important for the Scholastic discussion of
the matter of the sacrament,
• While all three would enhance the perception of the ordained minister
as a figure of sacred status and power.
A more general change of great consequence was
the gradual loss of communication and mutual
influence between the churches of West and
East.
49. The History of Holy Orders
The Middle Ages
The Sacrament of Orders.
In the course of the 12th century “sacrament”
came to be defined narrowly;
• Orders was recognized as one of the seven sacraments
• And “the sacrament of orders” became a technical term.
In addition to the issues common to all the
sacraments, this raised a number of particular
questions.
• There had long been discussion about the number of orders, and this
continued to be debated.
50. The History of Holy Orders
The Middle Ages
The Sacrament of Orders.
The more common view emerged that there were seven
orders
There was less agreement that subdiaconate and the minor orders,
recognized to be of ecclesiastical institution, were sacramental in the
strict sense.
The question was posed most acutely of the
episcopacy.
• Theologians agreed that orders was a single sacrament and not several
• They disagreed about the precise relationship between this unique
sacrament and its several parts.
51. The History of Holy Orders
The Middle Ages
The Sacrament of Orders.
For some, no one order had the fullness of the sacrament,
which was constituted rather by all the orders taken
together.
However, the more common opinion was that the priesthood
contained the fullness of the sacrament as being the
fullness of order
and that the other orders participated in this plenitude, being
ordered to this single end.
This view fit well into the widespread medieval way of understanding
reality in terms of hierarchy, order and participation.
52. The History of Holy Orders
The Middle Ages
The Status of Episcopacy.
The status of episcopacy and the relationship between it
and the presbyterate were not new issues.
• In the patristic church episcopacy was commonly presented as the
supreme order and the high priesthood, with the presbyterate,
especially in the Roman rite of ordination, explicitly and emphatically
designated as subordinate
From at least the time of St. Jerome and Ambrosiaster there had
been another view.
• The proponents of this argued that presbyteroi and episkopoi were
synonymous in the NT
• They maintained that bishop and presbyter were equal as priests, the
difference between them being a matter of ecclesiastical institution
related to authority.
53. The History of Holy Orders
The Middle Ages
The Status of Episcopacy.
We have seen already the change in the way in
which the term “priest” came to be applied to
bishops and presbyters.
Now the Scholastics posed the question: is episcopacy an order?
Among theologians there developed a strong tendency
to define orders with reference to the Eucharist
and to locate the essence of priesthood in the power over the
body and blood of Christ exercised in the Eucharist.
54. The History of Holy Orders
The Middle Ages
The Status of Episcopacy.
Since in this precise respect the powers of bishop and of
presbyter (now increasingly called “priest,” sacerdos)
are the same,
The majority of theologians held that episcopacy in itself is not
An order but an ecclesiastical honor
An office of jurisdictional power only
and so they denied it sacramental status.
The contrast with the earlier tradition is obvious:
The high priest of the liturgy, the pastor and teacher par excellence was in
danger of becoming an administrator.
55. The History of Holy Orders
The Middle Ages
The Status of Episcopacy.
The memory of the past had not disappeared, and
some theologians, together with canonists
generally, tried to provide for the episcopal
office within the scheme of orders.
Others, too, recognized the special dignity of the episcopacy
on the grounds that its power of jurisdiction is also a
power over the body of Christ, the mystical body that is
the church.
56. The History of Holy Orders
The Middle Ages
Character.
A number of factors contributed to the
development of the concept of character among
the Scholastics,
• Notably the earlier and continuing debate about the status of those
ordained by a heretical or schismatic minister.
• The question had arisen in a corresponding way earlier for Baptism,
The Scholastic theologians took up the words
signaculum (seal) and character to provide the
basis of an answer to the controverted question.
57. The History of Holy Orders
The Middle Ages
Character.
The words were used by the Scholastics both of the
external sacramental rite and of its
interior effect
The inner reality that was the necessary effect of the celebration of the
sacrament and that remained in the recipient in a permanent
manner.
• In general theologians maintained that the character was a spiritual
power or capacity, divinely given, enabling the recipient to carry out
the proper ministerial functions.
• Because of the close link established between order and the Eucharist,
a number of theologians gave the character a Christological
interpretation
58. The History of Holy Orders
The Middle Ages
Character.
It was St. Thomas more than anyone who
developed and deepened this.
St. Thomas was strongly conscious that all Christian cult,
with the Eucharist at its center,
is derived from the unique priesthood of Christ.
Christ is the source of this and its true celebrant
Others can join in it only to the extent that he gives them this
capacity, through the participation in his priesthood that
they receive from him.
This is precisely what the character is and does.
59. The History of Holy Orders
The Middle Ages
Character.
It is “the character of Christ,”
a configuration to him,
a sharing in his priesthood
that empowers the Christian to have part in the whole
Christian economy.
• This general presentation of the character applies analogously to
baptism, confirmation and orders.
St. Thomas’ understanding of it in respect of orders can
be dealt with appropriately through consideration of
the phrase “in persona Christi.”
60. The History of Holy Orders
The Middle Ages
In Persona Christi.
In general this traditional phrase was originally used of
biblical words, to attribute or refer to someone the
words spoken by another
• As if the one were represented in and spoke through the other.
• Hence in persona Christi meant that the words spoken should be
referred or attributed to Christ.
During the Scholastic period the use of the phrase
underwent considerable development, particularly with
respect to the Eucharist, in a desire to determine the
status of the biblical eucharistic words of Christ as
spoken by the priest at the consecration.
61. The History of Holy Orders
The Middle Ages
In Persona Christi.
St. Thomas gave the phrase a technical sense,
to mean that the consecratory words were spoken by the
priest in the name of Christ, who so engages himself in
the priest’s speaking of the words that the deed is in fact
his and not the priest’s.
• The phrase is used almost exclusively of the Eucharist by
St. Thomas,
• But it is worth noting that on occasion he refers to the
whole ministerial priestly action as action in persona
Christi.
62. The History of Holy Orders
The Middle Ages
In Persona Christi.
He expresses a similar understanding in different terms in
his teaching that the priest as minister is an instrument
of Christ’s own action.
This power to act in persona Christi is conferred through the sacrament of
priestly ordination
• Because there the priest is configured to Christ by the sacramental
character, being made to share in Christ’s priesthood.
The character is permanent
• Which means that the minister’s participation in Christ’s priesthood,
his priestly empowerment, cannot be lost.
63. The History of Holy Orders
The Middle Ages
• In Persona Christi.
• St. Thomas’ technical use of the phrase in persona Christi
• together with the somewhat broader expressions gerere personam,
gerere vicem Christi
• sum up for his time and later with respect to the priesthood and the
eucharist the earlier universal tradition
• that in the sacraments as celebrated by the ministers of the church
Christ is present and active.
64. The History of Holy Orders
The Middle Ages
• There was a similar traditional phrase, in persona ecclesiae, which
resembled in persona Christi in that it indicated that words were
spoken by someone in the name of the church.
• With the Scholastics, St. Thomas especially, it too was developed, so
that in celebrating the eucharist the priest was said
• to offer the sacrifice,
• to proclaim faith,
• to utter the prayers in persona ecclesiae,
• though the use of the phrase was not confined to the eucharist or to the
church’s ministers.
• For the great Scholastics it acquired the sense that the church engages
itself and its faith in the official cultic actions of its ministers so that
they represent it and act with its authority and its sanctifying power.
65. The History of Holy Orders
The Middle Ages
• In persona Christi and in persona ecclesiae are not exactly parallel
expressions,
• The latter had a somewhat broader usage
• (for example, the server at Mass or even the unbaptized person who
baptizes in emergency act in persona ecclesiae).
• For St. Thomas while the validly ordained priest who has been
rejected by the church does indeed act in persona Christi in
celebrating the eucharist,
• he does not act in persona ecclesiae.
• Later this expression will largely lose its strong Scholastic sense and
will come to be interpreted in a more juridical way, as if it were
merely a matter of delegation to act in the name of the church.
66. The History of Holy Orders
The Middle Ages
• The two phrases and the relationship between them are important for
understanding the nature and function of the ordained ministry.
• Overwhelmingly but not exclusively cultic in their reference,
• they sum up the traditional datum that the Christian liturgy is an act
both of Christ and of the church,
• and in their different ways they aim to state more exactly the role of
the minister particularly in the celebration of the eucharist.
• They have entered into the Catholic theological tradition and express
theological positions acquired and confirmed by later tradition.
• But they are still phrases of their time, from their own background of
theology and practice.
67. The History of Holy Orders
The Middle Ages
• That theology lacked a developed ecclesiology
• neither theology nor liturgical practice was strong in attending to the
role of the lay faithful in the celebration of the sacraments.
• Thus in the Middle Ages the understanding of orders became more
narrowly cultic.
• Theologians commonly defined order by its reference to the eucharist,
• they characterized it in terms of spiritual power.
• The majority of the great Scholastics, including St. Thomas, held as
the matter and form of the sacrament of priestly ordination
• the handing over of the chalice with wine and the paten with bread to
the candidate together with the accompanying formulary, seeing in this
the act that confers the essential priestly power.
68. The History of Holy Orders
The Middle Ages
•
•
•
•
•
•
•
Through all of this another change may be detected:
the predominant image of the ordained person,
formerly that of a minister,
now became more sacral or hieratic.
The central work of the ordained person was related to the eucharist,
a more sacral understanding was found to correspond well with this.
In the ritual for ordaining priest and bishop a rite of anointing was
introduced
• slowly the interpretation of the central prayer and of the rite as a whole
changed.
69. The History of Holy Orders
The Middle Ages
• The earlier sense of the prayer has been spoken of as a “blessing” or
“consecration”.
• The blessing in early times might still have been understood in the
Jewish sense as a prayer in which God is blessed.
• Later it was thought of as a prayer which sought the blessing of God
on the candidate.
• Now it came to be interpreted as a prayer that blessed, or through
which God blessed, the candidate, a prayer of consecration.
• And so, the ordained minister became a consecrated person, and in the
case of bishop and priest the anointing served to confirm this.
70. The History of Holy Orders
The Middle Ages
• The investiture in appropriate apparel likewise can be interpreted in
such a way as to reinforce the predominantly hieratic image that
emerged.
• This new image of a sacral figure with sacred, spiritual power
remained the dominant one until the changes set in motion by Vatican
ii.
• It is easy to see how this sacral model of the priesthood can be linked
• to the strongly christological understanding involved in the phrase in
persona Christi
• and the configuration to Christ on which this is based,
• to produce eventually the common conception of the priest as alter
Christus.
71. The History of Holy Orders
The Middle Ages
• The connection is made directly and immediately between the
individual and Christ.
• But the christological point of reference is almost exclusively liturgical
• in this respect is much narrower than what we have seen in the
patristic period.
• And the ecclesiological reference too is inadequate,
• although order is presented as order in and for the church.
72. The History of Holy Orders
The 16th Century
• The questions raised by the Reformation about the sacrament of orders
arose chiefly from the more basic issues of
• justification,
• grace and good works,
• the nature and the application to us of Christ’s redemption, etc.
• that were the ground of the 16th-century controversy.
• But there were also some more particular questions:
• is there a sacrament of orders in the church by the institution of
Christ?
• Is the rite of ordination as practiced by the Catholic church a
sacrament?
• What are the essential functions of such special ministry?
• How is this special ministry related to the priesthood of all believers?
73. The History of Holy Orders
The 16th Century
• Issues such as these challenged both the current theology and the
practical exercise of orders in the Catholic church.
• The Council of Trent did not purport to give a full, worked-out
theology of orders or priesthood.
• What it did was to defend on the basis of the church’s long tradition
the theology and practice of orders that it had received:
• in the face of attack it affirmed what it regarded as essential positions
and legitimate practice,
• it did so largely in the categories and the terms of the Scholastic
theologians.
• In addition, it issued a set of reform decrees and attacked abuses,
• initiating a change in the context that had given rise to some more
theological criticisms.
74. The History of Holy Orders
The 16th Century
• Thus Trent upheld a visible, external priesthood with its center in the
eucharist and the remission of sin;
• this is not a priesthood belonging to all believers nor is it a simple
ministry of preaching.
• Orders-ordination is a true and proper sacrament instituted by Christ;
• it is not simply the act of the people or of the candidate or of any
secular power;
• by it the Holy Spirit is given and a permanent character is imprinted
(the nature of this character is not determined).
75. The History of Holy Orders
The 16th Century
• There is a hierarchy in the church that is divinely instituted,
comprising several ranks;
• of these, bishops are superior to priests
• (but the precise ground of the superiority is not stated, so that Trent
left open the question whether or not episcopacy as such belongs to
the sacrament of order);
• the hierarchy also contains “ministers”
• (who are likewise unspecified).
• Thus Trent reaffirmed the traditional datum that the special ministry is
not a human invention but the provision of God,
• and it reinforced this by its insistence on the true sacramentality of
orders and ordination.
76. The History of Holy Orders
The 16th Century
• The strength of Trent was the long earlier tradition and particularly the
great Scholastic synthesis on which it rested.
• Its weakness was its failure to come to grips with some of the issues
raised by the Reformers
• together with the narrowness of the eucharistic base of the medieval
theology of orders and priesthood.
• The teaching of Trent and the long anti-Reformation polemic that
ensued combined to prolong the life and influence of this theology in
the Catholic church down into the present century.
• It is only in the past few decades that new and broader theological
thinking has made its impact.
77. The History of Holy Orders
The Second Vatican Council
• The following summarizes some of the salient points of Vatican ii on
orders and priesthood.
78. The History of Holy Orders
The Second Vatican Council
• While the Scholastic framework of orders took the eucharist as its
base,
• Vatican ii represented an important change in two respects:
• it preferred to start from the person and mission of Jesus Christ
• and it broadened the scope beyond the liturgical to include teaching
and pastoral leadership.
• The church’s ministry is essentially related to that of Jesus.
• As he was prophet/teacher, priest and king/pastor,
• so the church shares in his work of teaching, sanctifying and
shepherding/ruling.
79. The History of Holy Orders
The Second Vatican Council
• Vatican ii explicitly and deliberately affirmed that episcopacy is the
fullness of orders.
• As we have seen, medieval theologians commonly had identified the
presbyterate as the highest degree of orders, seeing in the episcopacy a
dignity or office superior in its authority or power of jurisdiction but
not in its power of orders.
• From the post-Reformation period onwards there had been a change of
theological opinion, but it was not until Vatican II that this was given
such authoritative corroboration.
• This teaching rejoins the common tradition of the patristic church;
80. The History of Holy Orders
The Second Vatican Council
• it enhances the episcopal office by giving it a sacramental rather than a
jurisdictional foundation.
• This means that the episcopal functions of teaching, sanctifying and
pastoral leadership are grounded on the sacrament itself
• —and hence on Christ—
• and not on papal delegation.
• It also strengthens the basis of episcopal collegiality,
• since membership of the college of bishops too derives from the
sacrament and not from any other authority.
81. The History of Holy Orders
The Second Vatican Council
• The result of this is to make the episcopacy rather than the
presbyterate the primary theological reference point of orders and
priesthood.
• This was accompanied by restoration of the ancient idea of the
presbyterium,
• the single priestly body formed by the presbyters together in
communion with their bishop.
• It also rejoins another element from the early centuries,
• the understanding that the presbyters formed a sort of council of
advisers to the bishop.
• Thus the interrelationship of episcopacy and presbyterate is stressed.
82. The History of Holy Orders
The Second Vatican Council
• This does not make the individual priest the delegate of the bishop any
more than the bishop is the delegate of the pope,
• since the sacrament of ordination
• —and therefore the call of the Lord—
• rather than episcopal empowerment
• is the source of the presbyteral ministry.
83. The History of Holy Orders
The Second Vatican Council
• The council had little to say about the diaconate,
• but subsequent developments opened the possibility that it might
emerge in time as a full and permanent ministry once again.
• Thus not only did the council modify considerably the Catholic
church’s theological presentation of orders
• but it also aimed to strengthen the different orders and the network of
relationships between them.
84. The History of Holy Orders
The Second Vatican Council
• Vatican ii also recognized unambiguously the apostolate of all the
baptized,
• the participation that all Christians have in the triple function of Christ
through the sacraments of initiation.
• At the same time, it asserted an essential difference between the
common priesthood of the faithful and the ministerial priesthood
• while acknowledging that they are ordered one to the other.
85. The History of Holy Orders
The Second Vatican Council
• All of this opened up new possibilities, but Vatican ii could not work
out fully either theologically or practically all the relationships that are
involved
• (between the mission and ministry derived from the sacraments of
initiation and that derived from ordination, for example,
• or between episcopal collegiality and papal power).
• Much was incomplete, as the succeeding years have shown.
• Nevertheless, a different model of ministry began to emerge,
• more dynamic,
• multi-dimensional,
• ecclesiological,
• and a strong impetus was given to renewal and innovation.
86. The History of Holy Orders
Conclusion
•
•
•
•
What does it mean to speak of the sacramentality of orders?
It is to recognize the mystery of the church,
that it is the fundamental sacrament of salvation.
Ultimately it is the economy of God revealed and realized in Jesus
Christ by the Holy Spirit that justifies and requires this ministry in the
church;
• it is this trinitarian mystery of salvation that grounds it.
87. The History of Holy Orders
Conclusion
• The experience of history has shown that this ministry is referred in a
double way to Christ:
• to his historical mission and ministry,
• which is the origin, exemplar and reference point of the church’s
mission and ministry;
• to his abiding presence in the church,
• as head of his body, in his Holy Spirit.
• And it is referred to the Holy Spirit,
• who accomplishes in the church the mystery first achieved in Christ.
88. The History of Holy Orders
Conclusion
• The sacramentality of orders proclaims that the church does not exist
of itself or for itself or by its own resources.
• What it preaches is the gospel of Christ entrusted to it.
• Its work of sanctifying can begin and end only in God through Jesus
Christ in the Holy Spirit.
• What it is to build up is the body of Christ—and ultimately the aim for
which it organizes itself is the Kingdom of God.
• Sacramentality also proclaims that the ministerial activity of these
orders is a genuine and efficacious preaching of Christ’s gospel,
• sanctifying his church and building up his body to the glory of God.
This ministry represents Christ to the church.
89. The History of Holy Orders
Conclusion
• Contemporary Roman Catholic theology speaks of different ways in
which Christ is present to his church.
• This ministry and its work is a primordial mode of the dynamic
presence of Christ,
• through word,
• sacrament
• and pastoral leadership.
90. The History of Holy Orders
Conclusion
• The sacramentality of orders also proclaims that the church is
• the fruit of Christ’s work,
• the communion of life achieved among Christ’s members by the Holy
Spirit;
• the ordained ministry gives witness to and expresses the church,
• its faith, its unity, its life of grace in the Holy Spirit in its return to the
Father through Christ.
• Thus this ministry represents the church to itself, to God, to the world.
91. The History of Holy Orders
Conclusion
• Ministry or representation of Christ,
• ministry or representation of the church:
• together these two express the essential unity and the essential
differentiation of the church
• they are identified in the one complex reality that is the church.
92. The History of Holy Orders
Conclusion
• To number orders among the sacraments then is to acknowledge that
this ministry belongs to the essential structure of the church,
• expressing and engaging the mystery of salvation in all its dimensions:
trinitarian, christological, pneumatological, ecclesiological.
• This mystery, however, is working itself out in the flux of history, a
fact that touches the theology of orders in two related ways:
• historical issues have been posing questions for some time to the
theology accepted since the Middle Ages;
• the great practical and theological changes that have been occurring
inside and outside the church affect theological reflection on the
sacrament of orders.
93. The History of Holy Orders
Conclusion
• The Roman Catholic church has begun to face the first of these
seriously.
• This effort coupled with the work initiated by Vatican ii bears closely
on the second.
• Four influences may be noted briefly.
94. The History of Holy Orders
Conclusion
• The general renewal of ecclesiology and of pneumatology together
with the broadening of the concept of sacrament to embrace the church
have provided a better ecclesiological context and basis for the
theology of orders
• they suggest a fuller theological integration of the traditional data that
the ordained minister represents Christ and represents the church.
95. The History of Holy Orders
Conclusion
• Revived appreciation of the dignity and the role of all the baptized has
brought not only a shift in theology but also significant changes in
liturgical and pastoral practice.
• This has been leading both in theory and in practice to some
reassessment of the relationship between clergy and laity.
96. The History of Holy Orders
Conclusion
• Since 1972 ministry is no longer exclusively clerical
• there has been a remarkable expansion of interest in and
diversification of ministry and ministries.
• This is an important change in the context in which theologians reflect
on ordination and the ordained ministry.
• It also raises questions about the terminology to be used that may be
theological issues at base.
97. The History of Holy Orders
Conclusion
•
•
•
•
•
•
•
•
History shows that the present triple form of the ordained ministry
while very ancient
does not seem to have existed everywhere from the beginning
that the functions of each order together with the relationships between
them have undergone considerable change.
And despite the debates of history and the declarations of Vatican ii,
both the meaning of “fullness of order” and the nature of the
theological relationship between episcopacy and presbyterate
still require clarification.
All of this suggests that the nature of order or orders has still much to
offer to the attention of theologians.