Marriage and Holy Orders

trades sodality and sanctum entrapsHere is the question Since Vatican 2 the solemnitys of Marriage and b littleed dispositions have been understood as Lords Suppers of christian ministry. How is this misgiving of these devil rites reflected in the church constructs contemporary theology of Marriage and beatified Orders?Several several(prenominal)s have been c at angiotensin-converting enzyme timerned with the ground of the communions of holy gentlemans gentleman and wife and the holy assures in the churchs contemporary theology. for instance1st aThe Catholic utilisation educates that Lords Suppers be an outward pledges, incidents that atomic number 18 fair in our savvy, of the unseen justness of Gods grace in our lives, which is practiced exactly indirectly by its consequence on our lives. And the customary lessons goes further. Not only do ordinances speck the approaching of grace with a noniceable symbol, hardly they process roughly the realism o f refinement by the means they connect us to the person of delivery boy messiah present in the order of magnitude which is his put forward of fear. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church union. since the outcome of the sacraments is connected to the outer symbol, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thence vital in c round outlying forward the gifts of the occupation in which each individual is well-known and set up in each sacrament of occupation.1st bThe Bible pi maveners us to a widespread custom of sacramental movement.For example the Hebrew Scriptures do non utilize either phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but thither be many others. However, in the N ew Testament the Nazargonne built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his directions. Consequently, the sacraments we rejoice in nowa twenty-four hour periods are all developed from these events and teachings of the Nazarene. And that is why we refer to nuptials Holy Orders as the sacraments of occupation, a statement that originates from the Latin for call. implication that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all by means of our lives, we are called into introduction, into gentleman self-respect and accountability, and into definite associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does non come as expected but mustiness be postulate and refined within the grace, or a elementicular outreach, of God.The rites of wedlock and non- messiahian priesthoo d are examined from theological, historical and structural hint of view. The complementary rancidices and responsibilities in the crime syndicate of worship are differentiated and explained. The pastoral ministry of the positive is viewed in its ecclesiological context of use and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of wedlock, a theology of sexuality, and the association surrounded by matrimony and celibacy.second partThe Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, ill-treatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bet health and completeness and pleasure both within their individual family circle and in the wider society. This too is an necessary par t of building the church, the society of the trusters of Jesus. This withal is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation.The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the battalion of God. In the early existence of the church building, believers were encouraged to desexualize conjoin to other believers and bring up their off springs according to the illustration presented by Jesus the matrimony was noniced as a humanity issue and was not control by church service sacramental rules.It was not until the 12th century that matrimony was be recognized as a sacrament by church service theologians, although from around quatern hundred CE Church leaders started their participation in the rite of trades union.In the sacrament of matrimony, viewed by the Church as symbolising and dividing the secrecy of the symmetry and true heat between Christ and the Ch urch, married couples are to develop in the alertness that their label is one of assisting one other(prenominal), in Godliness, in their matrimonial living and in the transport up the children. This is viewed that, the birth of off springs that whitethorn lead to wedlock of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled passim the centuries.From earlier occlusives Christian conglutination has been seen as beingness fixed in the notion and realism of self-gift, with this gifting of oneself replete(p)ly to the other reflecting the actuality of God, Married partners, together with all slew of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the communion. The mean the Church places on the service in the blessing of matrimony can be viewed in the Catechism where it statesIt is thus puritanical that the partners should seal their approval to offer themselves to one another through calmness of their individual lives by connector it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they whitethorn form one organic structure of Christ.However, during earlier periods in the house of worship, co ordinance of leadership developed to assist the society live its life in the way they matte Jesus set them to. ultimately this offered increase to a number of offices, bishop, presbyter, deacon, which conducted a ceremony of ordination so as to complete that office It is about ii fifteen CE, with the portentous custom of Hippolytus that the house of worship is capable of tracing the original alert rite of ordination, providing a clear sign of the earliest reality and performance of ordination.When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a flair that may be inn ovative and thus seems odd. virtually may even imagine that this is a more than Protestant method of observing our Christian being collectively and at the personality and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built undecomposed into our sacramental performance and our theology of the sacraments. In addition, fundamentally and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders. Though the present ordinance of the Catholic church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the building up of the soundbox of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations.The two sacraments of occupation, s imilar to the entire sacraments, are not just celebrations that occur in a given moment and then are history. They are ongoing and continuously unfolding the truth in our existence as we remain presence towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another.The main fundamental traffic of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more only initiation which is celebrated in low Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. wherefore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church.Nothing is rattling superior or closer in the associat ion we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the orb is built up. And these 2 are usually identified as the sacraments of vocation.Ordained members and Holy OrdersSee withal Catholic Church hierarchy, College of Bishops, Priesthood (Catholic Church),and DeaconLay men become regulateed through the sacrament of Holy Orders, and form a common chord-part hierarchy of bishops, priests and deacons. As a body the College of Bishops are considered to be the successors of the apostles.137138 Along with the pope, the College includes all the cardinals, patriarchs, primates, archbishops and metropolitans of the Church. Only bishops are able to pe rform the sacrament of Holy Orders, and Confirmation is ordinarily reserved to them as well (though priests may do it under special circumstances).139 While bishops are responsible for teaching, governing and sanctifying the crease of their diocese, priests and deacons have these same responsibilities at a more local level, the parish, subordinate to the ministry of the bishop. While all priests, bishops and deacons preach, teach, baptize, find wedding ceremonys and conduct wake and funeral services, only priests and bishops may celebrate the Eucharist or administer the sacraments of Penance and pick out of the Sick.140A priestly ordination at the abbey of Fontgombault in FranceAlthough married men may become deacons, only celibate men are appointed as priests in the Latin Rite.141142 Clergy who have converted from other denominations are sometimes excepted from this rule.143 The Eastern Catholic Churches ordain both celibate and married men.144145 All rites of the Catholic Chu rch maintain the ancient tradition that, after ordination, conglutination is not allowed. Men with transitory homophile(prenominal) leanings may be ordain deacons following three years of prayer and chastity, but homosexual men who are sexually active, or those who have profoundly rooted homosexual tendencies cannot be ordained.146All programs for the formation of men to the Catholic priesthood are governed by Canon Law.147 They are designed by national bishops conferences much(prenominal) as the United States Conference of Catholic Bishops and turn slightly from country to country. The conferences consult Vatican enumerations such as Pastores Dabo Vobis, Novo Millennio Ineunte, Optatam Totius and others to create these programs.148 In some countries, priests are required to have a college degree plus another four years of full time theological study in a seminary. In other countries a degree is not strictly required, but seminary education is longer. Candidates for the prie sthood are also evaluated in terms of human, spiritual and pastoral formation.149 The sacrament of Holy Orders is constantly conferred by a bishop through the laying-on of hands, following which the impertinently ordained priest is formally clothed in his priestly vestments.139Because the twelve apostles chosen by Jesus were all male, only men may be ordained in the Catholic Church.150 While some consider this to be evidence of a discriminative attitude toward women,151 the Church believes that Jesus called women to different to date every bit important vocations in Church ministry.152 Pope John capital of Minnesota II, in his apostolic earn Christifideles Laici, states that women have specific vocations reserved only for the feminine sex, and are equally called to be disciples of Jesus.153 This belief in different and complementary mappings between men and women is exemplified in Pope Paul VIs statement If the witness of the Apostles founds the Church, the witness of women c ontributes greatly towards nourishing the faith of Christian communities.153edit Lay members, MarriageSee also LaityThe temporality consists of those Catholics who are not ordained clergy. Saint Paul compared the diversity of roles in the Church to the different parts of a bodyall being important to enable the body to function.154 The Church therefore considers that lay members are equally called to live according to Christian principles, to work to spread the message of Jesus, and to effect change in the world for the right-hand(a) of others. The Church calls these actions participation in Christs priestly, clairvoyant and royal offices.155 Marriage, the single life and the consecrated life are lay vocations. The sacrament of Holy Matrimony in the Latin rite is the one sacrament not conferred by a priest or bishop. The couple desiring marriage act as the ministers of the sacrament while the priest or deacon serves as witness.139 In Eastern rites, the priest or bishop administers the sacrament after the spouses grant mutual take on.156 Church equity makes no provision for divorce, however annulment may be granted in strictly defined circumstances. Since the Church condemns all forms of artificial birth control, married persons are expected to be open to new life in their sexual relations.157 Natural family planning is approved.158Lay ecclesial movements consist of lay Catholics organized for purposes of teaching the faith, cultural work, mutual support or missioner work.159 Such groups include Communion and Liberation, Neocatechumenal Way, Regnum Christi, Opus Dei, Life Teen and many others.159 Some non-ordained Catholics practice formal, public ministries within the Church.160 These are called lay ecclesial ministers, a grand category which may include pastoral life coordinators, pastoral assistants, youth ministers and campus ministers.161editmatrimony and ordersAfter definition (done)The rites of marriage and priesthood are examined from theological, h istorical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy.The 2 sacraments4th partFinally, this brings us to the sacraments at the service of communion the sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus, The matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being rec ognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage.In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries.From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all mess of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ.However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordin ation, providing a clear sign of the earliest reality and performance of ordination. 92 By the eleventh century ordination had come to be generally considered a sacrament. 93 With the advent of Vatican II and the way out of the document The Constitution on the Sacred sacrament of the Eucharist (Sacrosanctum concilium) the Church states the prayers addressed to God by the priest who, in the person of Christ, presides over the assembly, are state in the name of the entire holy people and of all present. 94 That is, the priest acts for and in the name of the entire Eucharistic community. In further Vatican II documents the role of the priest is stated as thusby reason of their sacerdotal dignity and in virtue of the sacrament of Orders, after the image of Christ, the supreme and undying priest they are consecrated in order to preach the Gospel and shepherd the faithful as well as to celebrate divine worship as true priests of the New Testament However, it is in the eucharistic cul t or in the eucharistic assembly of the faithful that they exercise their sacred functions and in the sacrifice of the Mass they make present over again the unique sacrifice of the New Testament, that namely of Christ offering a spotless victim to the Father. 95in one case again the centrality of the Eucharist is evident. It is through the Eucharistic ministry of the priest that the presence of Christ can be actualised for the community of believers. 96 With the reception of this sacrament certain men are seen to receive a sacred power in order to serve the faithful through teaching, divine worship and pastoral governance. 97 The Church therefore sees the ordained priesthood as a means by which Christ unceasingly builds up and leads Christs Church.MarriageThe Council brought about two major changes in our understanding of the Sacrament of Marriage. First, the Council speaks of marriage as a bargain. The marriage pact helps us echo in biblical and interpersonal categories t hat reach beyond the legal categories of the marriage contract. The marriage covenant is a symbol of Gods covenant with humanity.Second, the Council taught that the purpose of marriage is not only to produce children but also to enable the couple to support one another in mutual love. Marriage is an intimate partnership of life and love (Church in the Modern World, 48). We look to the married couple as a sacrament, a sign to the world of Gods love.Both of these changes enrich our understanding of the Sacrament of Marriage. But they also open the door to new questions Who is capable of a sacramental marriage? What are the qualities and conditions necessary for a marriage to be a sign of Gods love for the Church? In a time when Catholic marriages are unguarded to the stresses of modern life, the Churchs support of married couples is vital.Holy OrdersWhen we think of Holy Orders we usually think of the sacrament by which one becomes a priest. But Holy Orders ends in s because it name s three sacramental orders the Order of the Episcopate (bishops), the Order of Presbyters (priests), and the Order of Deacons. The Council had important things to say about each of these.The Order of the Episcopate (Bishops). The Council affirmed that a bishop is ordained to the fullness of the Sacrament of Orders. By his ordination a bishop becomes a member of the College of Bishops and assumes responsibility not only for his own local Church but also for the universal Church.The Order of Presbyters (Priests). We have all witnessed the forceful decline in the number of priests. Empty rectories, merged parishes, closed seminaries, Sunday Celebrations in the Absence of a Priestthe bishops of Vatican II envisioned none of these things.The Council made two major changes that radically affected the lives of priests. First, while the ordained have specific ministries within the Church, the Council affirmed that the background of all ministry is Baptism into the Body of Christ. Second, the Council placed the priest in the midst of the baptized and said that priests should work together with the lay faithful (Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 9).To go from being set apart from the faithful to lifetime in the midst of the faithful was a big change. The Council affirmed that priests are in a certain sense set apart but they are not to be separated from the People of God because priests cannot serve the faithful if they are strangers to their lives and conditions (PO, 3). Has this change in identity contributed to the decline in the number of priests?The Order of Deacons. Deacons had ministered in the Western Church until about the fifth century. By the time of the Second Vatican Council, the Order of Deacons was scarcely a transitional stage for those passing through on their way to the priesthood. The Council restored the Order of Deacons, making it a permanent ministry in the Church. The bishops of the Council decided to permit ma rried men to be ordained deacons. In 1967 there were no permanent deacons today there are over 30,000 deacons worldwide.PREPARATION FOR THE SACRAMENT OF MARRIAGE entree1. Preparation for marriage, for married and family life, is of great vastness for the good of the Church. In fact, the sacrament of Marriage has great value for the whole Christian community and, in the send-off place, for the spouses whose decision is such that it cannot be improvised or made hastily. In the past, this preparation could count on the support of society which recognized the values and benefits of marriage. Without any difficulties or doubts, the Church protected the sanctity of marriage with the awareness that this sacrament represented an ecclesial guarantee as the living cell of the People of God. At least in the communities that were truly evangelized, the Churchs support was solid, unitary and compact. In general, separations and marriage failures were rare, and divorce was considered a social plague (cf. Gaudium et Spes = GS, 47).Today, on the contrary, in many cases, we are witnessing an accentuated stultification of the family and a certain corrosion of the values of marriage. In many nations, especially economically developed ones, the number of marriages has decreased. Marriage is usually contracted at a later age and the number of divorces and separations is increasing, even during the offset printing years of married life. All this inevitably leads to a pastoral concern that comes up repeatedly ar the persons contracting marriage really prepared for it? The enigma of preparation for the sacrament of Marriage and the life that follows emerges as a great pastoral need, first for the rice beer of the spouses, for the whole Christian community and for society. Therefore, interest in, and initiatives for providing fit and timely answers to preparation for the sacrament of Marriage are growing everywhere.2. Through on-going contact with the Episcopal Conferences an d the Bishops in various meetings, and especially their ad limina visits, the Pontifical Council for the Family has guardedly followed the pastoral concern regarding the preparation and celebration of the sacrament of Marriage and the life that follows. The Council has been repeatedly asked to offer an creature for the preparation of Christian enmeshed persons which the present document represents. The Council has also drawn on the contributions from many Apostolic Movements, Groups and Associations working for the pastoral care of the family who have offered their support, advice and finger for the preparation of these guidelines.Marriage preparation corresponds a godlike and favourable period for those oriented toward this Christian sacrament, and a Kayrs, i.e., a period in which God calls upon the engaged and helps them discern the vocation to marriage and family life. The engagement period is set within the context of a rich evangelization process. In fact, questions that affect the family converge in the life of the engaged, the future spouses. They are therefore invited to understand the meaning of the responsible and mature love of the community of life and love which their family allow be, a real interior(prenominal) church which will contribute toward enriching the whole Church.The importance of this preparation involves a process of evangelization which is both maturation and deepening in the faith. If the faith is weak or almost nonexistent (cf. Familiaris Consortio = FC 68), it must be revived. Thorough, patient role instruction that arouses and nourishes the ardor of a living faith cannot be excluded. Especially where the environment has become paganized, it will be particularly advisable to offer a journey of faith, which is similar to the catechumenate (FC 66), and a presentation of the fundamental Christian truths that may help acquire or strengthen the maturity of the faith of the persons contracting marriage. It would be desirable if the favourable moment of marriage preparation could be transformed, as a sign of hope, into a New Evangelization for the future families.3. This particular attention is highlighted by the teachings of the Second Vatican Council (GS 52), the guidelines of the Papal Magisterium (FC 66), the ecclesial norms themselves (Codex Iuris Canonici = CIC, can. 1063 Codex Canonum Ecclesiarum Orientalium = CCEO, can. 783), the Catechism of the Catholic Church (n. 1632), and other documents of the Magisterium, including the Charter of the Rights of the Family. The two most new documents of the Papal Magisterium the Letter to Families Gratissimam Sane and the Encyclical Evangelium Vitae (= EV) constitute a notable aid for our task.The Sacraments of Vocation and Commitment Matrimony and Holy Order (Vatican II)As happened with so many other theological and pastoral questions, the Catholic Churchs perspective on marriage was significantly modified by the Second Vatican Council. In contrast with fore going official pronouncements and conventional theological and canonical insights, the council adopts a remarkably personalistic standpoint. It no longer uses the traditional term contract to describe the marriage bond. Instead, the council speaks of the marriage covenant which is sealed by an irrevocable personal consent (Pastoral Constitution on the Church in the Modern World, n. 48). Second, neither does the council continue to employ the old banknote between primary and secondary ends in which the begetting of children is incessantly more important than the mutual love of (two people). Hence, while not making the other ends of marriage of less value, the true practice of conjugal love, and the whole nature of family life resulting from it, tend to dispose the spouses to cooperate courageously with the love of the creator and Savior who through them day by day expands and enriches His own family (n. 50, italics McBriens). Third, the sacrament of marriage is not something added to the marriage union established through mutual human love. Authentic married love is taken up into divine love and is ruled and enriched by the redemptive power of Christ and the salvific action of the Church (n. 48). This new emphasis in the theology of marriage is consistent with the claims of contemporary sociology that this is the first age in which people marry and remain in marriage because they love each other. And so there is this stress on the mutual swop of love constituting the sacrament of marriage, on married love as the source of the institution of marriage, on the need for growth in this love to bring the sacrament to its full realization, and on the need for the Church constantly to bring forth the witness value of this sacrament to the whole community of faith. As (two people) are called to be faithful, generous, and gracious to each other in fulfillment of their marriage covenant, so is the whole Church called to be faithful to its covenant with God in Christ. Fourth, the council emphasizes the fatality of a faith commitment for the sacrament of marriage (see Constitution on the Sacred Liturgy, n. 59). Marriage is not just a ceremony by which two people are legally bound together. As a sacrament, it is an act of worship, and expression of faith, a sign of the Churchs unity, a mode of Christs presence. . Fifth, the full consummation of marriage is more than a biological act. The old theology and the old canon law asserted that a marriage between two baptized Christians, once performed according to the rite of the Church (ratum) and once consummated by a single act of sensible union (consummatum), can never be dissolved, not even by the pope. But according to the council, the expression of the mutual love which is at the heart of the sacrament consists of more than biological union. It involves the good of the whole person. Therefore it can enrich the expressions of body and mind with a unique dignity, ennobling these expressions as speci al ingredients and signs of friendly relationship distinctive of marriage. Such love pervades the whole of (the spouses) lives (n. 49) Finally, the broader ecclesial attribute of the sacrament is maintained. Christian spouses, in virtue of the sacrament of matrimony, signify and share in the mystery of that union and fruitful love which exists between Christ and the Church (see Ephesians 532) (Dogmatic Constitution on the Church, n. 11). (pp. 856-858)From Wikipedia, the free encyclopediaJump to navigation, searchTherefore what God has united together, let not man separate. (Gospel of Matthew 196) Matrimony, The heptad Sacraments, Rogier van der Weyden, ca. 1445.Stages for catholic marriageCatholic marriage, also called matrimony, is an indissoluble bond between a man aMarriage and Holy OrdersMarriage and Holy OrdersHere is the question Since Vatican 2 the sacraments of Marriage and Holy Orders have been understood as sacraments of Christian ministry. How is this understanding of these two sacraments reflected in the churchs contemporary theology of Marriage and Holy Orders?Several individuals have been concerned with the understanding of the sacraments of holy matrimony and the holy orders in the churchs contemporary theology. for instance1st aThe Catholic custom educates that sacraments are an outward signs, incidents that are clear in our understanding, of the unseen truth of Gods grace in our lives, which is practiced only indirectly by its consequence on our lives. And the customary lessons goes further. Not only do sacraments spot the approaching of grace with a noticeable symbol, but they bring about the realism of refinement by the means they connect us to the person of Jesus Christ present in the society which is his house of worship. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church society. since the outcome of the sacraments is connected to the outer symbo l, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament of occupation.1st bThe Bible pioneers us to a widespread custom of sacramental movement.For example the Hebrew Scriptures do not utilize any phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but there are many others. However, in the New Testament Jesus built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his teachings. Consequently, the sacraments we rejoice in nowadays are all developed from these events and teachings of Jesus. And that is why we refer to Matrimony Holy Orders as the sacraments of occupation, a statement that originates from the Latin for call. Meaning that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all through our lives, we are called into existence, into human self-respect and accountability, and into certain associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does not come as expected but must be required and refined within the grace, or a particular outreach, of God.The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy.2nd p artThe Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, maltreatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bring health and completeness and pleasure both within their individual family circle and in the wider society. This too is an necessary part of building the church, the society of the believers of Jesus. This also is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation.The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus the matrimony was celebrated as a public issue and was not ruled by Church sacramental rules.It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage.In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries.From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of G od, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it statesIt is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ.However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to.Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination.When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a manner that may be new and thus seems odd. Some may even imagine that this is a more Protestant method of observing our Christian being collectively and at the nature and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built right into our sacramental performance and our theology of the sacraments. In addition, essentially and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders. Though the present regulation of the Catholic church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the bui lding up of the body of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations.The two sacraments of occupation, similar to the entire sacraments, are not just celebrations that occur in a given moment and then are history. They are ongoing and continuously unfolding the truth in our existence as we remain heading towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another.The main fundamental calling of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more precisely initiation which is celebrated in first Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. Ther efore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church.Nothing is actually superior or closer in the association we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the world is built up. And these 2 are usually identified as the sacraments of vocation.Ordained members and Holy OrdersSee also Catholic Church hierarchy, College of Bishops, Priesthood (Catholic Church),and DeaconLay men become ordained through the sacrament of Holy Orders, and form a three-part hierarchy of bishops, priests and deacons. As a body the College of Bishops are considered to be the successors of the apostles.137138 Along with the pope, the College includes all the cardinals, patriarchs, primates, archbishops and metropolitans of the Church. Only bishops are able to perform the sacrament of Holy Orders, and Confirmation is ordinarily reserved to them as well (though priests may do it under special circumstances).139 While bishops are responsible for teaching, governing and sanctifying the faithful of their diocese, priests and deacons have these same responsibilities at a more local level, the parish, subordinate to the ministry of the bishop. While all priests, bishops and deacons preach, teach, baptize, witness marriages and conduct wake and funeral services, only priests and bishops may celebrate the Eucharist or administer the sacraments of Penance and Anointing of the Sick.140A priestly ordination at the abbey of Fontgombault in FranceAlthough married men may become deacons, only celibate men are ordained as priests in the Latin Rite.141142 Clergy who have converted from other denominations are sometimes excepted from this rule.143 The Eastern Catholic Churches ordain both celibate and married men.144145 All rites of the Catholic Church maintain the ancient tradition that, after ordination, marriage is not allowed. Men with transitory homosexual leanings may be ordained deacons following three years of prayer and chastity, but homosexual men who are sexually active, or those who have deeply rooted homosexual tendencies cannot be ordained.146All programs for the formation of men to the Catholic priesthood are governed by Canon Law.147 They are designed by national bishops conferences such as the United States Conference of Catholic Bishops and vary slightly from country to country. The conferences consult Vatican documents such as Pastores Dabo Vobis, Novo Millennio Ineunte, Optatam Totius and others to create these programs.148 In so me countries, priests are required to have a college degree plus another four years of full time theological study in a seminary. In other countries a degree is not strictly required, but seminary education is longer. Candidates for the priesthood are also evaluated in terms of human, spiritual and pastoral formation.149 The sacrament of Holy Orders is always conferred by a bishop through the laying-on of hands, following which the newly ordained priest is formally clothed in his priestly vestments.139Because the twelve apostles chosen by Jesus were all male, only men may be ordained in the Catholic Church.150 While some consider this to be evidence of a discriminatory attitude toward women,151 the Church believes that Jesus called women to different yet equally important vocations in Church ministry.152 Pope John Paul II, in his apostolic letter Christifideles Laici, states that women have specific vocations reserved only for the female sex, and are equally called to be disciples o f Jesus.153 This belief in different and complementary roles between men and women is exemplified in Pope Paul VIs statement If the witness of the Apostles founds the Church, the witness of women contributes greatly towards nourishing the faith of Christian communities.153edit Lay members, MarriageSee also LaityThe laity consists of those Catholics who are not ordained clergy. Saint Paul compared the diversity of roles in the Church to the different parts of a bodyall being important to enable the body to function.154 The Church therefore considers that lay members are equally called to live according to Christian principles, to work to spread the message of Jesus, and to effect change in the world for the good of others. The Church calls these actions participation in Christs priestly, prophetic and royal offices.155 Marriage, the single life and the consecrated life are lay vocations. The sacrament of Holy Matrimony in the Latin rite is the one sacrament not conferred by a priest or bishop. The couple desiring marriage act as the ministers of the sacrament while the priest or deacon serves as witness.139 In Eastern rites, the priest or bishop administers the sacrament after the spouses grant mutual consent.156 Church law makes no provision for divorce, however annulment may be granted in strictly defined circumstances. Since the Church condemns all forms of artificial birth control, married persons are expected to be open to new life in their sexual relations.157 Natural family planning is approved.158Lay ecclesial movements consist of lay Catholics organized for purposes of teaching the faith, cultural work, mutual support or missionary work.159 Such groups include Communion and Liberation, Neocatechumenal Way, Regnum Christi, Opus Dei, Life Teen and many others.159 Some non-ordained Catholics practice formal, public ministries within the Church.160 These are called lay ecclesial ministers, a broad category which may include pastoral life coordinators, past oral assistants, youth ministers and campus ministers.161editmatrimony and ordersAfter definition (done)The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy.The 2 sacraments4th partFinally, this brings us to the sacraments at the service of communion the sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration pre sented by Jesus, The matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage.In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries.From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself en tirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ.However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as t o complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination. 92 By the eleventh century ordination had come to be generally considered a sacrament. 93 With the advent of Vatican II and the publication of the document The Constitution on the Sacred Liturgy (Sacrosanctum concilium) the Church states the prayers addressed to God by the priest who, in the person of Christ, presides over the assembly, are said in the name of the entire holy people and of all present. 94 That is, the priest acts for and in the name of the entire Eucharistic community. In further Vatican II documents the role of the priest is stated as thusby reason of their sacerdotal dignity and in virtue of the sacrament of Orders, after the image of Christ, the supreme and eternal priest they are consecrated in order to pr each the Gospel and shepherd the faithful as well as to celebrate divine worship as true priests of the New Testament However, it is in the eucharistic cult or in the eucharistic assembly of the faithful that they exercise their sacred functions and in the sacrifice of the Mass they make present again the unique sacrifice of the New Testament, that namely of Christ offering a spotless victim to the Father. 95Once again the centrality of the Eucharist is evident. It is through the Eucharistic ministry of the priest that the presence of Christ can be actualised for the community of believers. 96 With the reception of this sacrament certain men are seen to receive a sacred power in order to serve the faithful through teaching, divine worship and pastoral governance. 97 The Church therefore sees the ordained priesthood as a means by which Christ unceasingly builds up and leads Christs Church.MarriageThe Council brought about two major changes in our understanding of the Sacrament of Marriage. First, the Council speaks of marriage as a covenant. The marriage covenant helps us think in biblical and interpersonal categories that reach beyond the legal categories of the marriage contract. The marriage covenant is a symbol of Gods covenant with humanity.Second, the Council taught that the purpose of marriage is not only to produce children but also to enable the couple to support one another in mutual love. Marriage is an intimate partnership of life and love (Church in the Modern World, 48). We look to the married couple as a sacrament, a sign to the world of Gods love.Both of these changes enrich our understanding of the Sacrament of Marriage. But they also open the door to new questions Who is capable of a sacramental marriage? What are the qualities and conditions necessary for a marriage to be a sign of Gods love for the Church? In a time when Catholic marriages are vulnerable to the stresses of modern life, the Churchs support of married couples is vital.H oly OrdersWhen we think of Holy Orders we usually think of the sacrament by which one becomes a priest. But Holy Orders ends in s because it names three sacramental orders the Order of the Episcopate (bishops), the Order of Presbyters (priests), and the Order of Deacons. The Council had important things to say about each of these.The Order of the Episcopate (Bishops). The Council affirmed that a bishop is ordained to the fullness of the Sacrament of Orders. By his ordination a bishop becomes a member of the College of Bishops and assumes responsibility not only for his own local Church but also for the universal Church.The Order of Presbyters (Priests). We have all witnessed the drastic decline in the number of priests. Empty rectories, merged parishes, closed seminaries, Sunday Celebrations in the Absence of a Priestthe bishops of Vatican II envisioned none of these things.The Council made two major changes that radically affected the lives of priests. First, while the ordained hav e specific ministries within the Church, the Council affirmed that the basis of all ministry is Baptism into the Body of Christ. Second, the Council placed the priest in the midst of the baptized and said that priests should work together with the lay faithful (Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 9).To go from being set apart from the faithful to living in the midst of the faithful was a big change. The Council affirmed that priests are in a certain sense set apart but they are not to be separated from the People of God because priests cannot serve the faithful if they are strangers to their lives and conditions (PO, 3). Has this change in identity contributed to the decline in the number of priests?The Order of Deacons. Deacons had ministered in the Western Church until about the fifth century. By the time of the Second Vatican Council, the Order of Deacons was simply a transitional stage for those passing through on their way to the priesthood. The C ouncil restored the Order of Deacons, making it a permanent ministry in the Church. The bishops of the Council decided to permit married men to be ordained deacons. In 1967 there were no permanent deacons today there are over 30,000 deacons worldwide.PREPARATION FOR THE SACRAMENT OF MARRIAGEINTRODUCTION1. Preparation for marriage, for married and family life, is of great importance for the good of the Church. In fact, the sacrament of Marriage has great value for the whole Christian community and, in the first place, for the spouses whose decision is such that it cannot be improvised or made hastily. In the past, this preparation could count on the support of society which recognized the values and benefits of marriage. Without any difficulties or doubts, the Church protected the sanctity of marriage with the awareness that this sacrament represented an ecclesial guarantee as the living cell of the People of God. At least in the communities that were truly evangelized, the Churchs support was solid, unitary and compact. In general, separations and marriage failures were rare, and divorce was considered a social plague (cf. Gaudium et Spes = GS, 47).Today, on the contrary, in many cases, we are witnessing an accentuated deterioration of the family and a certain corrosion of the values of marriage. In many nations, especially economically developed ones, the number of marriages has decreased. Marriage is usually contracted at a later age and the number of divorces and separations is increasing, even during the first years of married life. All this inevitably leads to a pastoral concern that comes up repeatedly Are the persons contracting marriage really prepared for it? The problem of preparation for the sacrament of Marriage and the life that follows emerges as a great pastoral need, first for the sake of the spouses, for the whole Christian community and for society. Therefore, interest in, and initiatives for providing adequate and timely answers to prepara tion for the sacrament of Marriage are growing everywhere.2. Through on-going contact with the Episcopal Conferences and the Bishops in various meetings, and especially their ad limina visits, the Pontifical Council for the Family has carefully followed the pastoral concern regarding the preparation and celebration of the sacrament of Marriage and the life that follows. The Council has been repeatedly asked to offer an instrument for the preparation of Christian engaged persons which the present document represents. The Council has also drawn on the contributions from many Apostolic Movements, Groups and Associations working for the pastoral care of the family who have offered their support, advice and experience for the preparation of these guidelines.Marriage preparation constitutes a providential and favourable period for those oriented toward this Christian sacrament, and a Kayrs, i.e., a period in which God calls upon the engaged and helps them discern the vocation to marriage and family life. The engagement period is set within the context of a rich evangelization process. In fact, questions that affect the family converge in the life of the engaged, the future spouses. They are therefore invited to understand the meaning of the responsible and mature love of the community of life and love which their family will be, a real domestic church which will contribute toward enriching the whole Church.The importance of this preparation involves a process of evangelization which is both maturation and deepening in the faith. If the faith is weak or almost nonexistent (cf. Familiaris Consortio = FC 68), it must be revived. Thorough, patient instruction that arouses and nourishes the ardor of a living faith cannot be excluded. Especially where the environment has become paganized, it will be particularly advisable to offer a journey of faith, which is similar to the catechumenate (FC 66), and a presentation of the fundamental Christian truths that may help acquire or strengthen the maturity of the faith of the persons contracting marriage. It would be desirable if the favourable moment of marriage preparation could be transformed, as a sign of hope, into a New Evangelization for the future families.3. This particular attention is highlighted by the teachings of the Second Vatican Council (GS 52), the guidelines of the Papal Magisterium (FC 66), the ecclesial norms themselves (Codex Iuris Canonici = CIC, can. 1063 Codex Canonum Ecclesiarum Orientalium = CCEO, can. 783), the Catechism of the Catholic Church (n. 1632), and other documents of the Magisterium, including the Charter of the Rights of the Family. The two most recent documents of the Papal Magisterium the Letter to Families Gratissimam Sane and the Encyclical Evangelium Vitae (= EV) constitute a notable aid for our task.The Sacraments of Vocation and Commitment Matrimony and Holy Order (Vatican II)As happened with so many other theological and pastoral questions, the Catholic Churchs perspective on marriage was significantly modified by the Second Vatican Council. In contrast with previous official pronouncements and conventional theological and canonical insights, the council adopts a remarkably personalistic standpoint. It no longer uses the traditional term contract to describe the marriage bond. Instead, the council speaks of the marriage covenant which is sealed by an irrevocable personal consent (Pastoral Constitution on the Church in the Modern World, n. 48). Second, neither does the council continue to employ the old distinction between primary and secondary ends in which the begetting of children is always more important than the mutual love of (two people). Hence, while not making the other ends of marriage of less value, the true practice of conjugal love, and the whole nature of family life resulting from it, tend to dispose the spouses to cooperate courageously with the love of the creator and Savior who through them day by day expands and enriches His own family (n. 50, italics McBriens). Third, the sacrament of marriage is not something added to the marriage union established through mutual human love. Authentic married love is taken up into divine love and is ruled and enriched by the redemptive power of Christ and the salvific action of the Church (n. 48). This new emphasis in the theology of marriage is consistent with the claims of contemporary sociology that this is the first age in which people marry and remain in marriage because they love each other. And so there is this stress on the mutual exchange of love constituting the sacrament of marriage, on married love as the source of the institution of marriage, on the need for growth in this love to bring the sacrament to its full realization, and on the need for the Church constantly to bring forth the witness value of this sacrament to the whole community of faith. As (two people) are called to be faithful, generous, and gracious to each other in fulfillment of their marriage covenant, so is the whole Church called to be faithful to its covenant with God in Christ. Fourth, the council emphasizes the necessity of a faith commitment for the sacrament of marriage (see Constitution on the Sacred Liturgy, n. 59). Marriage is not just a ceremony by which two people are legally bound together. As a sacrament, it is an act of worship, and expression of faith, a sign of the Churchs unity, a mode of Christs presence. . Fifth, the full consummation of marriage is more than a biological act. The old theology and the old canon law asserted that a marriage between two baptized Christians, once performed according to the rite of the Church (ratum) and once consummated by a single act of physical union (consummatum), can never be dissolved, not even by the pope. But according to the council, the expression of the mutual love which is at the heart of the sacrament consists of more than biological union. It involves the good of the whole person. Therefore it ca n enrich the expressions of body and mind with a unique dignity, ennobling these expressions as special ingredients and signs of friendship distinctive of marriage. Such love pervades the whole of (the spouses) lives (n. 49) Finally, the broader ecclesial dimension of the sacrament is maintained. Christian spouses, in virtue of the sacrament of matrimony, signify and share in the mystery of that union and fruitful love which exists between Christ and the Church (see Ephesians 532) (Dogmatic Constitution on the Church, n. 11). (pp. 856-858)From Wikipedia, the free encyclopediaJump to navigation, searchTherefore what God has joined together, let not man separate. (Gospel of Matthew 196) Matrimony, The Seven Sacraments, Rogier van der Weyden, ca. 1445.Stages for catholic marriageCatholic marriage, also called matrimony, is an indissoluble bond between a man a