Baptist Minister Ordination Questions And Answers? The 205 Correct Answer

Holy Orders are the sacrament through which the mission entrusted by Christ to his apostles will continue to be exercised in the Church to the end of time, that is, the sacrament of the apostolic ministry. It includes three hierarchical degrees: 1) episcopate (bishop), 2) presbyterate (priest), and 3) diaconate (deacon).

Jesus Christ is the High Priest, and men who are ordained priests share in His priesthood. Through the graces received through this sacrament, they are so adjusted to Christ that they can act in the person of Christ (in persona Christi). Through the power of this priesthood they bring to the faithful the sacraments of Reconciliation, the Eucharist and the Anointing of the Sick. Priests are also charged with the ministries of preaching, teaching, and shepherding the flock in the service of the bishop.

At the lower level of the hierarchy is the Order of Deacons. The special ministry of the deacon is primarily a ministry. Like the priest, the deacon is impressed by grace with a special character that can never be removed. This conforms him to Christ who has made himself “deacon” or servant or anything.

Only a baptized man validly receives holy ordination. The Lord Jesus chose men to form the Quorum of the Twelve Apostles, and the Apostles did the same when they chose workers to succeed them in their ministry. The Quorum of Bishops, with which priests are united in the priesthood, makes the Quorum of the Twelve a pervasive and ever-active reality until the return of Christ. The church recognizes that it is bound by this decision of the Lord himself. For this reason, the ordination of women is not possible.

Ordained clergy can take advantage of tax benefits not available to taxpayers outside the clergy. The tax breaks were originally introduced to help the often poorly paid clergy. The most lucrative deduction relates to a minister’s housing costs and can significantly reduce a minister’s tax burden. There are also other tax benefits an ordained minister may be able to claim, provided certain Internal Revenue Service qualifications are met.

apartment provided

When a religious organization provides a ministerial residence, also known as a vicarage, the cost or value of the dwelling is not considered subject to income tax, although it is provided as part of a minister’s total remuneration. If the religious organization does not provide housing, the pastor may deduct the fair rental value of his flat from his taxable income so long as the fair rental value does not exceed what is considered fair payment for the minister’s duties.

housing benefit

If a religious organization provides a minister with a specific housing allowance as part of his total compensation, that allowance is not subject to income tax. For example, if a pastor’s total compensation is $55,000, of which $15,000 is specifically designated as housing benefit, that $15,000 is not considered taxable income. The amount of the housing allowance is to be determined before payment is made.

Deductions for the self-employed

While clergymen are often employed by a specific congregation, denomination, or religious organization, a portion of their income may be considered self-employment income. Examples of this are payments for the provision of services at weddings, christenings and funerals. Ministers with self-employment income may be entitled to write off part of their related self-employment expenses. Special guidelines apply, particularly for ministers who also write off housing costs. As such, it may be a good idea to consult a tax professional to ensure that deductions are calculated accurately.

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ordination

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1. BIBLICAL AUTHORITY

God’s Word is our ultimate authority in all matters of faith and

work out. As the inspired, inerrant, and preserved Word of God, it bears the absolute authority of God Himself. No human opinion or ecclesiastical decree can usurp the teachings of Scripture. Whatever the Bible prescribes, we as Baptists accept as true. (2 Peter 1:20-21, 2 Timothy 3:15-17, 1 Thessalonians 2:13, Psalm 12:6-7, 119:128)

2. AUTONOMY OF THE LOCAL CHURCH

The local church is an independent body accountable to the Lord Jesus Christ, the head of the church. The church is autonomous or self-governing. No religious “hierarchy” outside of the local church may dictate a church’s beliefs or practices. (Colossians 1:18, Ephesians 3:21, 1 Corinthians 11:3, 12:12)

3. Priesthood of believers

Every believer is a priest of God and can enter His presence directly through our great High Priest Jesus Christ in prayer. No other mediator is needed between God and his people. (1 Peter 2:9, Hebrews 4:14-16, 1 Timothy 2:5)

4. TWO REGULATIONS

The local church must obey the ordinances as delivered

The Apostles in the New Testament:

(a) Baptism by immersion for believers who have done it

proven “fruits meet unto repentance” depicting the death, burial, and resurrection of Christ, granting the believer entry into the local church.

(b) The Last Supper

which commemorates Christ’s sacrificial death for our sins. Communion participants are born-again, baptized believers in the local church. (Mark 16:15-16, Luke 3:7-8, Acts 8:12, 1 Corinthians 12:12-14, 1 Corinthians 11:2, 23-32)

5. INDIVIDUAL SOUL FREEDOM

Every person, saved or not, has it

Freedom to choose what he believes about God. Baptists have always opposed religious persecution. However, this freedom does not release from responsibility

the Word of God or accountability to God Himself. (Romans 14:5,12)

6. MEMBERSHIP IN THE CHURCH OF THE REDEEMED AND BAPTIZING

Every member of a Baptist church must be a born-again believer who was subsequently baptized by immersion after evidence of salvation and by public confession within the local body.

7. TWO OFFICES

Baptists have only two offices in the local church as defined in the New Testament: pastor and deacon. The terms “pastor,” “elder,” and “bishop” or “overseer” all refer to the same office. (1 Timothy 3:1,10; 1 Peter 5:1,5; )

8. SEPARATION OF CHURCH AND STATE

God instituted both church and civil government, giving each its own jurisdiction. No church or government should control one another, nor should there be any alliance between them. Believers can and should promote justice in all walks of life, including government. (Romans 13:1-7, Matthew 28:18-20, Acts 5:29, Proverbs 14:35, 29:2)

A Baptist pastor has many responsibilities within the church. He is the preacher, a steward and an evangelist. The pastor is also a servant leader and is responsible for maintaining the spiritual uplifting of the church.

1 Spiritual Leader A Baptist pastor leads worship by preaching and teaching Bible truths. He also presides over and officiates at weddings, funerals, and ordinances such as the sacrament.

2. Pastor The Baptist pastor is also the leader of outreach ministries such as B. Visiting members’ homes and visiting hospitals or other places where members or their families need prayer or spiritual comfort.

3. Missionary The Baptist pastor is responsible for bringing the church into a missionary spirit. The pastor should encourage his congregation to support missionary projects with finance, volunteerism, and prayer.

4 Administrator The Baptist pastor performs administrative duties by overseeing other church workers, such as youth and music pastors and Sunday school teachers. The pastor also serves as a facilitator of church business meetings.

Religious profession in Christianity

In Christianity, a minister is a person authorized by a church or other religious organization to perform functions such as teaching beliefs; leading services such as weddings, christenings or funerals; or otherwise provide spiritual guidance to the community. The term derives from the Latin minister (“servant”, “companion”).[1] In some church traditions the term is usually used for ordained persons, but in other traditions it can also be used for non-ordained persons who have a pastoral or liturgical ministry.

In Catholic, Orthodox (Eastern and Oriental), Anglican and Lutheran churches, the concept of a priesthood is emphasized. In other denominations such as Baptist, Methodist, and Calvinist (Congregationalist and Presbyterian) churches, the term “minister” usually refers to a member of the ordained clergy who leads a congregation or participates in a role in parachurch ministry; such a person may serve as an elder (presbyter), pastor, preacher, bishop, or chaplain.

In reference to the church address, many ministers are referred to as “The Reverend”; However, some use “Pastor” or “Father” as a title.

Roles and Duties[ edit ]

The Church of England defines the priesthood as follows:

Priests are called to be ministers and shepherds among those to whom they are sent. Together with their bishop and their counterparts, they are to preach the word of the Lord and watch for the signs of God’s new creation. They are to be messengers, watchmen, and stewards of the Lord; to teach and admonish, to feed and provide for his family, to seek out his children in the wilderness of this world’s temptations, and to lead them through their confusions, that they may be saved forever through Christ. Formed by the Word, shall they call their hearers to repentance and proclaim absolution and forgiveness of their sins in the name of Christ”? They should tell the story of God’s love with all of God’s people. They are to baptize new disciples in the name of the Father and the Son and the Holy Spirit and walk with them in the path of Christ and bring them up in the faith. They are to unfold the Scriptures, preach the Word in every season and at all other times, and proclaim the mighty works of God. They are to preside at the Lord’s table and lead His people in worship and offer with them a spiritual sacrifice of praise and thanksgiving. They should bless people in the name of God. They are to resist evil, support the weak, defend the poor, and intercede for all in need. They are to serve the sick and prepare the dying for their death. Led by the Spirit, they are to discern and nurture the gifts of all God’s people, so that the whole Church may be built up in unity and faith.[2]

Ministers may perform some or all of the following duties:

Assist in coordinating volunteers and church groups

Assistance with general administrative services

Conduct weddings, funerals and memorial services, participate in the ordination of other clergy and confirm young people as members of a local church

encourage the efforts of the local community

Participate in community welfare and community service activities

plant new local churches

Keep records as required by civil or canon law

Planning and implementation of public services

preaching

pray and encourage others to be theocentric (i.e., God-centered)

preside over the sacraments (also called ordinances) of the church. Such as: the Lord’s Supper (a name derived from 1 Corinthians 11:20), also known as the Lord’s Table (taken from 1 Corinthians 10:21), or Holy Communion, and adult or infant baptism (respectively by denomination). )

leadership of the congregation, parish or communion, this can be done as part of a team with lay people in roles such as elders

Refer people to community support services, psychologists, or doctors

Research and study of religion, scripture and theology

take care of prayer and discussion groups, retreats and seminars and give religious instruction

teach on spiritual and theological topics

Train leaders for church, community and youth leaders

Work on developing relationships and networks within the religious community

offer pastoral care in different contexts

Personally support people in crises such as illness, grief and family breakdowns

Visit the sick and elderly to counsel and comfort them and their families

Manage Last Rites if it’s meant to [3]

The first style of service is the player-coach style. In this style, the pastor is “a participant in all the processes that the church uses to reach people and see them changed

The second style of service is the delegating style, in which the minister gets the members of the congregation to indicate that they can be trusted

The third style of ministry is the leadership style, in which the pastor gives specific directions and then closely monitors the congregation

The final and fourth style of counseling is the combination style, in which a counselor permits direction work from a pastoral worker

Mention the prayer of salvation for those interested in becoming a believer

Education and qualifications[ edit ]

The requirements for service vary depending on the denomination. All denominations require that the minister have a sense of calling. In terms of education, denominations vary in their requirements, from those that emphasize natural ability to those that also require advanced tertiary education, such as from a seminary, theological college, or university.

New Testament[edit]

One of the clearest clues is found in 1 Timothy 3:1-16, which outlines the requirements for a bishop (episkopos: Koine, Greek ἐπίσκοπος, interpreted by some denominations as an elder):

This is a true proverb, when a man desires the office of bishop he desires a good job. A bishop must therefore be blameless, a woman’s husband, watchful, sober, well behaved, hospitable, able to teach; Not fond of wine, not a striker, not greedy for dirty gain; but patient, not a ruffian, not greedy; One who rules his own house well, and has subdued his children in all earnestness; (For if a man does not know how to rule his own house, how shall he care for the church of God?) No novice lest he fall into the devil’s condemnation when pride makes him arrogant. Besides, he must have a good report from those outside; lest he fall into disgrace and into the snare of the devil. Likewise, the deacons must be earnest, not double-talking, not too much wine, not greedy for filthy gain; Holding the mystery of faith in a clear conscience. And even these can only be proven; then let them use the office of deacon when they are found blameless. Likewise, their wives must be serious, no slanderers, sober, faithful in all things. Let the deacons be a woman’s husbands, and govern their children and their own homes well. King James version

[Non-Primary Source Required]

Related Titles and Types of Christian Ministries[ edit ]

Bishops, priests and deacons[ edit ]

The Catholic, Eastern Orthodox, Anglican, Lutheran, Calvinist, and some Methodist churches have established formal church leadership or an ordained clergy in matters of either church or broader political and sociocultural significance. The churches have three orders of ordained clergy:

Bishops are the primary ministers who administer all the sacraments and govern the Church.

Priests administer the sacraments and lead local congregations; However, they cannot ordain other ministers or consecrate buildings.

In some denominations, deacons play a nonsacramental and supportive role in the liturgy.

The clergy was the first estate until the Reformation, but was relegated to the secular estate in Protestant northern Europe. After the abolition of celibacy during the Reformation, the formation of a partially hereditary priesthood became possible, with assets and spiritual offices often being hereditary. Higher-ranking clergy formed this spiritually educated upper class.

High Church Anglicanism and High Church Lutheranism tend to emphasize the role of the clergy in administering the Christian sacraments. The countries that were once part of the Swedish Empire, ie Finland and the Baltic States, have preserved more Catholic traditions and introduced far fewer Calvinist traditions, hence the role of bishops, priests and deacons is much more visible.

Bishops, priests, and deacons have traditionally presided over worship, reverence, ritual, and ceremonies. These central traditions include baptism, confirmation, penance, anointing of the sick, ordination, marriage, mass or worship, and coronations. These so-called “social rituals” have been part of human culture for tens of thousands of years. Anthropologists see social rituals as one of many cultural universals.

The term rector (from the Latin word for ruler) or vicar can be used for priests in certain situations, particularly in the Catholic and Anglican traditions.

In the Episcopal Church in the United States, a congregation that is responsible for its own finances is overseen by a rector. A bishop is nominally in control of a financially supported congregation, but delegates authority to a vicar (cognate with the prefix “vice”, meaning vicar or vicar).

pastors [edit]

The term “pastor” means “shepherd” and is used several times in the New Testament to refer to church workers. Many Protestants use the term as a first name (e.g. Pastor Smith) or as a job title (like Senior Pastor or Worship Pastor). [citation required]

clergy [ edit ]

The English word clergy derives from the same root as clerk and can be traced back to the Latin clericus, derived from the Greek word kleros, meaning “lot” or “part” or “office”. The term Clerk in Holy Orders is still the official title for certain Christian clergymen and its use is widespread in canon law. Holy Orders refer to all recipients of the Sacrament of Holy Orders, both the major orders (bishops, priests and deacons) and the lesser known lesser orders (acolytes, lectors, exorcists and porters) who, apart from certain reforms introduced in the Vatican II Council in the Roman Catholic Church were called clerics or clerks, which is simply a shorter form of cleric. Clerics differed from the laity in that, in a formal rite of initiation into the clergy, they received the tonsure, or korona (crown), in which hair was cut off the top and side of the head, leaving a fringe of hair representing the Crown of thorns symbolized that Christ wore at his crucifixion.

Although of Christian origin, the term can be applied by analogy to functions in other religious traditions. For example, a rabbi may be referred to as a member of the clergy.

Parson is a similar term often used for ordained priests or ministers. The word is a variant of the English word person, from the Latin persona (“mask”), used as a legal term for a person in charge.

Dominee, Dominee, Dom, Don[ edit ]

The similar words “Dominie”, “Dominee” and “Dom”, all derived from the Latin domine (vocative of dominus “lord, master”), are used in related contexts. Dominie, derived directly from Dutch, is used in the United States, “Dominee”, derived from Dutch via Afrikaans, is used in South Africa as the title of a pastor of the Dutch Reformed Church. In Scottish English, dominie is generally used to mean just schoolmaster. In various Romance languages ​​shortened forms of Dominus (Dom, Don) are often used for Catholic priests (sometimes also for lay notables), for example Benedictine monks are titled Dom, as in Dom Knight style. Dom or Dominus, and the English equivalent Sir, were widely used as titles for priests holding a Bachelor of Arts degree in England up to the 17th century.[6]

Chaplains and Padres[ edit ]

Chaplaincy as in English or Almoner (preferred in many other languages), or their equivalents, refers to a pastor who has a different type of pastoral “audience” than (or in addition to) a territorial parish, such as: B. Military units, schools and hospitals.

The Spanish word padre (“father”) is often used informally to address military chaplains, including in English and Portuguese (Brazil).

Elder[ edit ]

Elders (in Greek πρεσβυτερος [presbuteros]; see presbyters) are involved in Christianity in the collective leadership of a local church or denomination.

Types of Ministries in Non-Denominational Churches

Like men’s ministry, women’s ministry, youth ministry, child ministry, single and campus ministry, couple ministry, because it gives every community member from different backgrounds and different ages the opportunity to fellowship with people in a life group closer to them. [ citation needed ]

Leaders and Pastoral Agents[edit]

Lay people, volunteers, ministers, and church leaders are responsible for bringing the teaching of the gospel to the fore and helping the clergy to evangelize people. Agents branch out in multiple ways to act in daily life and be in contact with people and develop religious projects, socio-political and infrastructural. [citation required]

Monsignor[edit]

Monsignor is an ecclesiastical honorary title bestowed on some priests.

Prelate [ edit ]

A prelate is a member of the clergy who has particular canonical jurisdiction over a territory or group of people. [citation required]

Usually a prelate is a bishop. The prelate sometimes refers to the clergy of a state church with a formal hierarchy, implying that the prelate enjoys legal privileges and power because of his spiritual status.

father [edit]

“Father” is a form of address for priests and deacons in some churches, particularly the Catholic and Orthodox Churches; It is also popular in some parts of the Anglican tradition.

“Padre” (Spanish word for father, also used in Brazil) is commonly used in the military of English-speaking countries.

A priest of the ordinary clergy.

A pre-scholastic Christian writer accepted by the Church as an authoritative witness to its doctrine and practice (see Church Fathers: those who were not entirely orthodox but nevertheless had a major influence on Christianity, such as Origen and Tertullian, become “ecclesiastical writers” instead of).

“Mama” is the local native term for English speaking Anglican priests in the Anglican Church of Melanesia. It means “father” in several local languages ​​in Vanuatu and the Solomon Islands.

Archbishop[ edit ]

In Christianity, an archbishop is an exalted bishop responsible for all churches of a religious group in a given district. [citation required]

A bishop at the head of an ecclesiastical province or one of equivalent honorary rank.

problems [edit]

There are conflicting views on the level of clergy’s remuneration in relation to the religious community. They and their families are often expected to avoid pomp. However, there are situations where they are well rewarded for successfully recruiting people to their religious community or enhancing the community’s status or power.

Women’s ordination has become increasingly common in many global religious belief groups, with some women now occupying the highest positions in these organizational hierarchies. There are differences of opinion between various world church denominations and within denomination membership about whether women can be ministers. In 2021, excavations at the site of a Byzantine-era Christian basilica uncovered floor mosaics showing that women served as clergy, including deacons, in the church.[14]

There was notable controversy within the United Church of Canada in the 1980s and within the Presbyterian Church USA in the 1990s and early 21st century over the issue of non-celibate gay ordination. The Episcopal Church (USA), the American branch of the Anglican world communion, was divided in 2016 on the issue of ordination of non-celibate gay people. This conflict severely damaged relations between Anglicans in North America and in the Third World, particularly in Africa and Southeast Asia, and created a schism in the American Anglican Church.

Styles and forms of address [ edit ]

In most churches, ordained ministers are referred to as “The Reverend”. However, as noted above, some are referred to as “Pastor” and others do not use a religious style or form of address and are addressed as any other person, e.g. as Mr, Ms, Miss, Mrs or by name. [citation required]

Anglican [ edit ]

An Anglican minister, dressed in choir robes and Canterbury cap, preaches a sermon

In Anglican churches, the style for ordained ministers varies by office, as described below.[15][16]

Priests and deacons, from ordination to the priesthood – The Reverend

Priests and deacons appointed as canons – Reverend Canon

Deans (or Provosts) of a Cathedral Church – The Very Reverend

Archdeacons of a Diocese or Region – The Venerable

Bishops (Diocesan, Auxiliary Bishop or Coadjutor) – The Right Reverend

Archbishops (and other Primate Bishops) – Most Reverend

In any case, the formal style should be followed by a first name or an initial, e.g. Reverend John Smith or Reverend J. Smith, but never just Reverend Smith.

These are formal styles. In ordinary speech (either addressed to or referring to the clergy) other forms of address are often used. For all clergy, this may include the titles “Father” (male) or “Mother” (female), particularly in the Anglo-Catholic tradition, or simply the appropriate secular title (Mister, Doctor, etc.) for that person, particularly in the evangelical tradition; it is also becoming increasingly common to dispense with formal addresses and titles in favor of speaking by first name only. Bishops may be addressed as “My Lord” and less formally as “Bishop”. Similarly, Archbishops may be addressed as “Your Grace” and less formally as “Archbishop”. The titles “My Lord” and “Your Grace” refer to the positions held by these prelates in the Church of England within the hierarchy of state; However, the same titles are extended to bishops and archbishops of other Anglican churches outside of England. Because Anglicanism holds a wide range of theological opinions, its presbyterate includes priests who are in no way different from those of the Catholic Church, some parishes and dioceses in “low church” or evangelical circles prefer the designation presbyters or “ministers”. ‘ to distance themselves from the more sacrificial theological implications they attach to the word ‘priest’. While priest is the official designation for a member of the presbyterate in every Anglican province worldwide, the ordination rite of certain provinces (including the Church of England) broadened opinion by adopting the title The Ordination of Priests (also called Presbyter).[17]

catholic [ edit ]

In the Catholic Church, the form of address depends on the person’s office and the country in which they are addressed, as they are usually identical to the titles used by their feudal or state equivalents. In most English-speaking countries, the forms of address are:

A priest is usually referred to as a father, sometimes also as your reverend or reverend father.

, and sometimes as or . A monsignor is addressed as “Monsignore”.

A canon is usually referred to as a “canon”.

A bishop is addressed as Your Excellency or, less formally, Your Excellency. In the UK and some other countries they are formally addressed as “My Lord” or “My Lord Bishop”.

or, less formally, . In the UK and some other countries, they are formally addressed as or. An Archbishop is also addressed Your Excellency or, less formally, Your Excellency. In the UK and some other countries they are formally addressed as Your Grace.

or, less formally, . In the UK and some other countries they are formally referred to as . A cardinal is addressed as Your Eminence.

. The Pope of the Roman Catholic Church is often addressed as the Holy Father or Your Holiness.

In France, secular priests (diocesan priests) are addressed as “Monsieur l’Abbé” or, if it is a pastor, as “Monsieur le Curé”. In Germany and Austria, priests are addressed with “Reverend” or with their official title (Mr. Pfarrer). in Italy as “Don” followed by his name (e.g. “Don Luigi Perrone”).

Priests (members of religious orders) are addressed in all countries as “Father” (Père, Pater, Padre etc.).

Up until the 19th century, secular clergymen in English-speaking countries were usually addressed by ‘mister’ (that was a title then reserved for gentlemen, non-nobles were referred to by their first and last names only) and only by priests in religious orders formally called “Father”. In the early 19th century it became customary to call all priests “Father”.

In the Middle Ages, before the Reformation, secular priests were titled knights with the prefix “Lord”. See examples in Shakespeare’s plays such as Sir Christopher Urswick in Richard III. This is closer to the Italian and Spanish “Don”, derived from the Latin “Dominus”, meaning “Lord”; In English, the prefix “dom” is used for priests who are monks, a prefix written “dan” in Middle English. The French “Monsieur” (like the German “Mein Herr”, the Italian “Signor” and the Spanish “Señor”) also means “Mein Herr”, a title used in earlier times for any person of rank, clergy or lay, was common.

The term “minister” is used by the Catholic Church in some cases, for example when the head of the Franciscans is the Minister General.[18]

In the Greek Catholic Church, all clergy are called “Father”, including deacons, who hold the title “Father Deacon”, “Father Deacon”, or simply “Father”. Depending on the institution, seminarians may be called “brother,” “brother seminarian,” “father seminarian,” or simply “father.” As in the Orthodox world, their wives are usually addressed by “presvytera”, “matushka” or “khourriyye” and also by their first names. Greek Catholic Patriarchs are addressed as Your Beatitude. Eastern clergy are usually addressed by their Christian or ordination name, not their surname.

Orthodox[ edit ]

Greek and other Orthodox Churches[ edit ]

The form of address for Orthodox clergy varies by religious order, rank and level of education. The most common forms are the following:[19]

Addressee’s salutation Salutation The Ecumenical Patriarch of Constantinople His Holiness … Archbishop of Constantinople and New Rome, Ecumenical Patriarch Your Holiness Other Patriarchs His Beatitude Patriarch … of … Your Beatitude Archbishops of Independent Churches, Greece, Cyprus etc. His Beatitude Archbishop … of … Your Beatitude Archbishops of Crete, America, Australia, England (under Ecumenical Patriarchate) His Eminence Archbishop … of … Your Eminence Metropolitans His Eminence Metropolitan … of … Your Eminence Titular Metropolitans His Excellency Metropolitan … of … Your Excellency Bishop / Titular Bishop His Excellency Bishop … of … Your Excellency Archimandrite Reverend Father Dear Father Priest (married and unmarried) Reverend Father Dear Father Deacon Rev. Deacon Dear Father Abbot Reverend Abbot Dear Father Abbess Reverend Mother Superiors Reverend Mother Monk Father Dear Father Nun sister dear sister

Armenian Apostolic[ edit ]

The address to the clergy of the Armenian Apostolic Church (belongs to the family of Oriental Orthodox Churches[20]) is almost the same.

Title of addressee Salutation Salutation Catholicos of all Armenians[21] His Holiness, Supreme Patriarch and Catholicos of all Armenians[22] Your Holiness Catholicos of Cilicia[23] His Holiness, Catholicos of Cilicia[24] Your Holiness Patriarch[25] His Holiness Beatitude, the Armenian Patriarch of … Your Beatitude Archbishop His Eminence Your Eminence Bishop His Grace Your Grace Doctor Monk (Tsayraguyn Vardapet; Armenian: ծայրագույն վարդապետ ) The Right Reverend Father Right Reverend Father Doctor Monk (Vardapet; Armenian: վարդեա ա High Father Reverend Father Celibate Priest (Armenian: ??????) The Very Reverend Father Very Reverend Father Archpriest (Armenian: ?????? ????????????) Archpriest Father Dear Brother Nun Sister Dear Sister

See also[edit]

“Conferring the Priesthood and Ordaining to an Office,” Priesthood Ordinances and Blessings (2018).

“The Conferral of the Priesthood and Ordination to an Office,” Ordinances and Blessings of the Priesthood.

Image Priesthood

The performance of this ordinance requires the approval of a priesthood leader who possesses the appropriate keys or acts under the direction of a person who possesses those keys.

When the required interviews and approvals are complete:

The stake president (or someone under his direction) may ordain the person to the office of elder or authorize another Melchizedek Priesthood holder to do so. Only Melchizedek Priesthood holders may stand in the circle. The stake president (or someone under his direction) may ordain the person to the office of high priest or authorize another high priest to do so. Only high priests may stand in the circle. The bishop (or someone under his direction) may ordain the person to the office of deacon, teacher, or priest. Only priests and Melchizedek Priesthood holders may speak or stand in a circle.

To participate in an ordination, a person must (1) be a priest or a Melchizedek Priesthood holder and (2) have priesthood authority equal to or greater than that required by the ordinance. For example, an elder should not stand in the circle when a high priest is being ordained or when a man is installed in an office that requires him to be a high priest.

To perform a priesthood ordination, one or more authorized priesthood holders place their hands lightly on the person’s head. Then the priesthood holder performing the ordination:

Call the person by their full name. Indicates the authority through which the ordination is performed (Aaronic or Melchizedek Priesthood). Confers the Aaronic or Melchizedek Priesthood if not already conferred. Ordains the person to an office in the Aaronic or Melchizedek Priesthood and bestows the rights, powers, and authorities of that office. (Priesthood keys are not conferred upon priesthood conferral or ordination to any of these offices.) Speak words of blessing as directed by the Spirit. Closes in the name of Jesus Christ.

An ordination is an opportunity to give a blessing. Detailed advice and instruction is normally given when a person is being instructed in his duties and not during the ordination.

An ordination should not be escalated into a formal meeting. It is not necessary to have prayers, testimonies, or teachings when one is ordained.

A deacon is a person who serves in a church in the servant-leader ministry. Many Protestant churches have deacons and other similar offices, such as elders. When a deacon is first chosen for this function, the church usually holds an ordination service for the person. A common part of the ordination service is the commission to the deacon. This is the part of the service where someone gives a short speech or sermon on the responsibilities and duties of the diaconate.

Explain how deacons in Acts 6:1-7 were men appointed to wait on tables. Emphasize that deacons are still to serve others with a humble, willing attitude.

Read Matthew 20:25–28 and explain that servanthood means putting others before yourself.

Encourage deacons to live up to the standard set at 1 Timothy 3:8-13. Deacons must be filled with wisdom, self-control, and the Holy Spirit, and live and serve in a manner that represents Christ.

Advise the deacons to carry out the commission that Jesus said would take the gospel to all people. A deacon should be willing to share his faith with others.

Encourage the deacon’s family and friends to support him with prayer, encouragement, wise counsel, and love.

The term “deacon” means to serve or to serve. Within each Baptist church there is a group of deacons, chosen for their devout qualities, who help the pastor, preach to the church, and reach out to the community.

1 Qualifications The qualifications for Baptist deacons vary between churches. Some churches require deacons to be ordained and trained similarly to pastors. Some churches allow only men to become deacons, while others allow both men and women. The scriptures Acts 6 and Timothy 3:8-13 address spiritual and moral qualifications for deacons, which include wisdom, faith, honesty, and sincerity. The Bible also says that a deacon must run a household well and drink alcohol sparingly.

2 Congregational Responsibilities Within the organizational structure of the church, Baptist deacons fulfill ministerial support roles. In some churches, deacons administer communion and collect financial offerings. While it is the pastor’s job to pray for the needs of the church and to oversee internal ministry, deacons make themselves available to members for prayer and guidance to ease the pastor’s workload.

3 Financial Responsibilities Because church organizations are tax-exempt in the United States, the law requires that they establish boards and committees for budgeting, government reporting, and decision-making. This is intended to create a checks and balances system within each church. Baptist deacons serve on these boards and committees to guide the church and act as financial advisors and counselors to pastors and elders.

ORDINATIONS IN THE ROMAN RITE

The purpose of this paper is to discuss the particular form taken by the sacrament of Holy Orders in the Roman rite. To do this it will be necessary to discuss the meaning of the terms and then examine the historical development of each ordination ritual.

meaning of the terms

Like many of the words used in the Roman liturgical books, ordinato and ordo have a civil origin dating back even to pre-Christian times.

ordination This was the technical term used in Imperial Rome for the act of appointing officials to office. It was natural enough that the Roman Christians borrowed a familiar word to denote the appointment of ecclesiastical officials, the highest and most important of which are those concerned with liturgical functions. Thus, over time, the word was limited to describing the rite of consecration for liturgical office or sacred service.

“Ordination” is used by St. Jerome as a Latin synonym for the Greek cheirotonia, laying on of hands, by St. Jerome at the beginning of the 5th century (Commentarium in Isaiam 16.58.10; Patrologia Latina 24:569); in time the Word came to embrace all ordinations. Today the term simply means to ordain or promote an order. Ordinatio became the term for episcopal ordination and promotion to the priesthood and diaconate; the Roman martyrology, for example, still speaks of “Ordinatio Sti Ambrosii Episcopi”. The papal in this case replaced ordination with consecratio, but since the episcopate is the culmination of priestly ordination and its source, we must include episcopal ordination in this study.

Order. Order is also a term that originally belonged to the Roman civil vocabulary, where it was used to designate a specific social body distinct from the plebs or the people – such as the senate (ordo clarissimus) or the knights (ordo equestrianus) or the group that formed the governing body in each city (ordo civicus). Since the word had no pagan religious connotations, Christians did not hesitate to adopt it to express the special place the clergy held among God’s people. Thus Tertullian uses it to describe the body of the clergy as separate from the people (De exhortianone casitatis 7; Patrologia Latina 2:9222); the Theodosian Codex made it official by speaking of the ordo ecclesiasticus (Cod. Theodosianus 16.5.26).

The first step in adapting the word to ecclesiastical usage was to make it refer to all clergy. From then on it was a natural step to use it to denote the different grades into which the clergy was divided. So we have the ordo presbyterii and the ordo episcoporum.

It is important that the word always had a collective sense in the usage of the early church; a man received not so much an Order as he was received and entered into it, as we say today that a man enters the Society of Jesus, or is received into the Franciscan order.

history of the ritual

Various approaches are possible in the study of ordinations in the Roman Rite. It seems best to trace its historical origin and development and how it came to be in its present form, for the modern rite is the product of a long evolution in which a multitude of rites and formulas have accumulated around the original simple liturgy Has

Action. A look into the history of this development means emphasizing the importance of the essential rite to a greater degree.

The modern ritual for administering the sacrament of Holy Orders is contained in the Roman Pontifical (see papal, roman). Until the 9th century, the prayers and formulas for conferring Holy Orders were in the sacramentaries, which contained the celebrant’s prayers for Mass and other sacraments and sacred rites. The ceremonies or actions which, together with the words, made up the sacred rites were contained in another book called the Ordinal. During the 9th and 10th centuries, someone came up with the idea of ​​putting prayers and deeds together in one volume for convenience. The first or at least the most successful compilation of this kind was created between 950 and 982 in Mainz. It became known as the Pontificalis ordinis liber because of its content and as the Romano-Germanic Pontificale because of its origin. This book, whose rite of ordination was already more developed than that of the preceding sacramentaries, was adopted in Rome in the eleventh century, where it was adapted to the use of the Roman court in the centuries that followed. William Duranti the Elder (d. 1296), a civil lawyer who had become Bishop of Mende, comprehended and adapted it still more for his own use. This papal was revised and approved for use in Rome in 1486; after further revision it was imposed on the Latin Church in 1596. The Roman ordination rite emerged from that in Durantis Pontificale.

consecration of a bishop. Since the episcopate is the fulness of the priesthood, let’s begin with it; Then cover the other major orders—priesthood and diaconate, as well as a brief look at the now suppressed subdiaconate and other minor orders.

Ancient Roman Ritual: 3rd to 5th centuries. One of the oldest existing rites of episcopal ordination is described in the Apostolic Tradition, written around the 3rd or 4th century (2–4; B. Botte, La Tradition apostolique de Saint Hippolyte: Essai de reconstitution 4–16). The rite is simplicity itself. On a Sunday, the neighboring bishops gather with the local clergy and people. With the assent of those present, these bishops lay hands on the elect while all pray silently and invoke the Holy Spirit. Then one of the bishops is asked to place his hands on the head of the chosen one and say the dedicatory prayer. So there are two different laying on of hands: one is silent and the other is accompanied by a prayer of consecration. Prayer invokes the Holy Spirit upon the elect to shepherd the flock and fulfill the office of the priesthood (sacerdotium) immaculately, offering sacrifices and forgiving sins. After the prayer, everyone exchanges the kiss of peace with him and “salutes him who has been made worthy”. The deacons then place the offerings on the altar and the newly ordained bishop immediately celebrates the Eucharist.

The ritual described in the Apostolic Tradition was retained in the East with slight modifications; but in Rome it fell into disuse, and another, more elaborate form was adopted perhaps as early as the mid-fifth century. In any case, we encounter the main prayers of the present rite in a slightly modified form in the Leonine Sacramentary (Veronense) (946, 947; Mohlberg 199).

Consecration in Rome: 6th to 9th centuries. The Roman ordinal describes two forms of episcopal consecration that differ significantly from each other. One is the form for the consecration of the Bishop of Rome, the Pope, by the bishops of the neighboring sees, the other is that which the Pope himself presents to the elect of these neighboring sees. The man elected Bishop of Rome in these early centuries was often not a bishop at the time of his election. He was therefore ordained at St. Peter’s, and his ordination was the joint action of the suburban bishops; the Bishop of Albano says the first prayer (the Collect Adesto), the Bishop of Porto the second (Propitiare). Then the deacons hold the open Gospels upside down while the bishop of Ostia says the prayer of dedication. The archdeacon places the pallium on the new bishop, who then ascends his throne, gives the priests the kiss of peace and intones the gloria (Ord. Romanus 40A and 40B; M. Andrieu Les ‘Ordines Romani’ du haut moyen-âge 4:297, 307-308).

However, when the pope consecrated bishops for one of the dioceses of central Italy, he conferred the episcopate without the help of co-consecrators. The reason for this seems to be that the pope, as chief bishop, is seen as the embodiment of the ordo episcopalis, symbolized in ordinary ordinations by the presence of three bishops.

On the eve of his ordination, the candidate for the episcopacy is examined by the Pope in the presence of all the clergy. The dedication itself takes place on Sunday. During the gradual of the Mass, the chosen one goes to the sacristy, where he is clothed in dalmatic, chasuble, and sandals by the archdeacon, acolytes, and subdeacons. They then escort him back to the church, where the Pope introduces him to the people and invites everyone to pray together for the chosen ones. The litany of the saints is sung while the pope, the bishop-elect and the clergy lie prostrate before the altar. “When the litany is ready,” says Ordo 34, “let it arise and he [the Pope] bless it” (40; M. Andrieu, Les ‘Ordines Romani’ du haut moyenâge 4:613). The blessing consists in the Pope laying hands on the elect and reciting the prayer of consecration given in the sacramentaries. This prayer is already much longer than that given in the Apostolic Tradition and very different from it. Then the consecrator gives the kiss of peace to the new bishop, who in turn gives it to the other bishops and the priests. When that’s over, the pope puts him in the first row of bishops. At the Communion of the Mass he receives the handbook of the episcopal functions from the consecrator. The new bishop communicates himself by taking a portion of the consecrated bread and at the same time putting aside enough for 40 days so that he can receive communion from the bread consecrated in the ordination mass during that time. He then gives communion to the people on behalf of the Pope.

Romano-Gallican ritual: 9th to 15th centuries. There is a vast difference between the ancient Roman rite of episcopal consecration, even in the somewhat developed form just described, and modern episcopal consecration. This is the result of the elaboration of Roman-Galican ritual, an elaboration of Roman-Galican ritual, an elaboration completed by Duranti’s innovations (M. Andrieu, Le Pontifical Romain au moyen-âge 3:311–320). The ritual of consecration has been significantly developed and supplemented both in the formulas used and in the individual rites that make up the whole. First the name was changed from ordinatio episcopi to consecratio electi in episcopatum. There is no doubt that over time this has helped to see episcopal ordination as a different class from that of a priest, rather than what it really is, the crowning and pinnacle of priestly ordination. A test of the elected bishop was introduced into the rite after the Collect and the ancient Roman prayer of consecration was extended. In fact, the Romano-Germanic pontifical transforms the ancient ordination prayer of the Roman rite into a consecrating preface modeled on the preface to the mass, right down to the dialogue at the beginning (ibid. 1:147).

The most striking innovation in Roman Gallican ritual was the introduction of anointing. While the ancient Roman rite was content with God’s anointing of the elect with the dew of heaven, the new rite across the Alps has the pond interrupt prayer at this point in order to pour holy chrism on the head of the elect Formula “ungetur et consacretur caput tuum…” This was obviously an attempt, in true Gallican style, to give visual expression to the words of the prayer (it was probably influenced by the contemporary practice of anointing the king’s head at his coronation). After the preface, the new ritual also added the anointing of the thumbs; the thirteenth-century papal pontifical extended this to the whole hand (ibid. 2:361). At first this anointing of hands was performed only when a man passed directly from the diaconate to the episcopate; it was not repeated if the candidate was already a priest.

According to ancient Roman tradition, the elected bishop presented himself to the priestly ordination already wearing the insignia of his office. But outside of Rome the procedure was different; Isidore of Seville (d. 636) attests to the practice of giving the new bishop his ring and staff as a symbol of his jurisdiction and his spiritual powers during the ceremony (De ecclesiasticis offciis 2.5.12; Patrologia Latina 83:783–784). The 12th-century papal pontifical introduced the custom of handling the Gospels with the exhortation to go and preach to those entrusted to them (Le Pontifical Romain au moyenâge 1:150).

Duranti, for his part, added the words Accipe Spiritum Sanctum to the laying on of hands, to the chanting of the Veni Sancte Spiritus during the anointing of hands, to the enthronement of the bishop, and finally to the chanting of the Te Deum at the end of the rite (ibid. 3:382, 383, 389–391) .

The ceremony of placing the opened Gospels on the head of the elected bishop appears for the first time in a sixth-century ordinal (Ordo Rom. 40 A. 5; Les ‘Ordines Romani’ du haut moyen-âge 4:297). This was initially limited to the episcopal consecration of the pope, but was extended to all consecrations in the Gallican countries. The custom itself is quite old; it came from the East, where it is mentioned in the ritual of the fourth-century Apostolic Constitutions (8.4.6; F. X. Funk, ed., Didascalia et constituiones apostolorum 1:473).

ordination of priests and deacons. The essential part of this ceremony, the laying on of hands, accompanied by a variable but appropriate formula of consecration, has always been a liturgical constant. However, the surrounding ceremony, like the ritual of episcopal consecration, went through three stages of development.

First stage: The primitive Roman ritual. This is also contained in the Apostolic Tradition (7–8; La Tradition apostolique de Saint Hippolyte 20–26). The consecration takes place in the presence of the presbyterate and the assembly of the faithful during the Sunday Eucharistic celebration. It follows the prayer of the faithful. For both priests and deacons, ordination consists of two elements: (1) the laying on of hands and (2) the consecration prayer.

The bishop and all the priests present lay their hands on the man to be ordained. The bishop prays that God would grant him the Holy Spirit so that he might help and rule God’s people with a pure heart. Only the bishop lays his hands on the candidate for deacons, because, as apostolic tradition says, he is not ordained to the priestly ministry, but assists the bishop in a special way. The prayer said over the ordination asks that God give him the Holy Spirit of “grace, care, and diligence” so that he may serve the church and minister at the altar, as he deserves, into one to be promoted to a higher rank, the priesthood. The bishop is still allowed considerable freedom in the formulas to be used. He can extemporize a formula using the given text as a model “so long as the prayer is correct and orthodox”.

Second phase: 6th to 9th centuries: The rite described in the Sacramentaries and Ordinals of the 7th century took shape in the 6th century. The sources for this second stage are the earlier Sacramentaries and the Ordo Romanus 34 (m. andrieu Les ‘Ordines Romani’ du haut moyen-âge 3:601–613).

First, the ordinands were elected by the clergy and confirmed by the people. Then, on the Monday of December’s ember week, the ordained were called together by the Pope; in his presence they swore an oath that they had committed none of the crimes that would bar them from ordination. On Wednesday they attended the Pope’s Mass. During the Mass, a lector read out the names of the candidates for priests and deacons, and then spoke the words that are still essential to find in the Roman pontificate at the beginning of priestly ordination, only today they are spoken by the ordaining prelate: “If someone speaks against these men he shall speak” (Ordo Rom. 36.9; Les ‘Ordines Romani’ du haut moyen-âge 4:196). The same proclamation was made again on Friday.

The ordination began on Saturday afternoon in St. Peter’s Basilica. After the Gradual, the Pope appointed the Ordinands to his throne and determined the Church for which each priest and deacon was prepared to serve. Then the deacons to be ordained, already dressed in the dalmatic, the sign of their future rank, stood before the Pope with their heads bowed; he invited all to prayer, and while the litany of the saints was sung, the ordinands prostrated themselves. When the litany was finished, the Pope placed his hands on each head and blessed them (Ordo Rom. 36:18; Les ‘Ordines Romani’ du haut moyen-âge 4:198). This blessing included the Exaudi Domine prayer and the Deus honorum dator prayer. Then he clothed the ordinands with the chasuble over the dalmatic and gave them the kiss of peace, which they in turn gave to the others and then sat down next to him.

Ordination to the priesthood followed the same pattern, except that the ordinands already wore the chasuble. The blessing, of course, was part of the priestly ordination. When the pope ordained, he alone laid hands on; When other bishops were ordaining, the other priests present would come and lay hands on him. The new priests took their places in the front row of priests. At Communion they received the Eucharist first and, like the new bishops, had to set aside enough for 40 days of Communion.

What is immediately striking here is the extreme simplicity of the ancient Roman rite of ordination, although there have been some developments from the rite recorded in the Apostolic Tradition. There is a minimum of characters (actions and words) and these are extremely clear and well defined.

The Roman-Gallican Rite of Ordination: 9th to 15th Centuries. The third and final stage represents a complete transformation from ancient simplicity to extreme complexity. This transformation was the result of the merging of Roman ritual with that of Gallican ordination ritual, a merging that took place in the 10th century in Roman-Germanic-papal Mainz was reached. This new composite rite reached Rome around the year 1000 and was further modified by Duranti’s additions throughout the 13th century. So what we have today is the Roman Gallican ritual as modified by Duranti.

In the new ritual of priestly ordination, the bishop first inquired about the candidate’s fitness and willingness to receive and remain in the priesthood and to obey the bishop. After the consecration prayer, Emitte quaesumus, the new priest was dressed in priestly vestments (stole and chasuble) with appropriate formulas. The prayer Deus sanctificationum was added to the ancient Roman prayers. Some scholars believe that this additional prayer was the essential formula of the older Gallican ritual before it was merged with the Roman rite. The hands of the new priest were anointed with holy oil and presented with a chalice and paten with wine and bread. The words Accipe potestatem accompanied this traditio instrumentorum. The ordination ended with the special blessing Ut sitis benedicti in ordine sacerdotali, which is now given at the end of the Mass.

There is a different emphasis in this new rite. While the ancient Roman ordination prayer emphasized that the newly ordained entered the presbyterate and became a co-worker with the bishop, the new addition emphasized the doctrine of the sacrificial priesthood and saw the priest primarily as the celebrant of Mass. Something could be said in favor of these innovations, taken individually, the overall effect, in the eyes of discerning people, was to weigh heavily on a rite that had already strayed considerably from the simplicity and sobriety of the ancient Roman rite.

All of these additions entered the Frankish service books from various sources in the course of the 9th century. The anointing of the hands appears for the first time in the Missale Francorum (6th-7th centuries), which was written in Poitiers (8.33; Mohlberg 10). At first chrism was used for this anointing, but by the 13th century catechumen oil had replaced chrism, at least in Rome. The current custom was definitely established by Duranti. The presentation of the chalice and paten with unconsecrated bread and wine, which later aroused so much debate among theologians, originated in Gallican lands in the 9th century. It was accepted by the Papal Mainz in 950 and from then on passed into all subsequent Roman books.

Most of the rites added at the end of the current ordination Mass are from Duranti: the antiphon Jam non dico vos, the recitation of the Apostles’ Creed, the concluding laying on of hands with Accipe Spiritum Sanctum; quorum peccata retinueris …, the unfurling of the vestments, the promise of reverence and obedience, and the concluding exhortation Quia res quam tracturi estis. The concelebration of the newly ordained with the bishop dates back to the 13th century. Although Duranti spoke only of silent optional concelebration, the current practice was introduced as early as the 13th century in the Pontifical Roman Curia.

The ordination to the diaconate developed parallel to the ordination to the priesthood in the medieval Roman-Gallican rite. Like the priests, the deacons were dressed in the vestments of their office after the prayer of consecration; they received the gospel as a symbol of their ministry as evangelizers. The ordination ended with the prayer Domine sancte spei fidei… originally found in the Missale Francorum (7:26; Mohlberg 7); it may have been the consecration prayer of the ancient Gallican rite of ordination.

The influence of Duranti can be found again in the modern ritual of deacon ordination. He added to the Roman-Galican ritual, modified it and changed it in many details. He added the introductory instruction on the duties of the deacon. He made a preface out of the already existing consecration prayer like the preface to the Mass with introductory dialogue and vere dignum. He also introduced the formula Accipe spritum sanctum.

subdiaconate. Here too we have a rite that ranges from original simplicity to its suppression by Pope Paul VI. reached great detail in 1972. 12 The ordination of subdeacons was much like that of minor orders. According to the Apostolic Tradition (13; La Tradition apostolique de Saint Hippolyte: Essai de reconstitution 32) he received no laying on of hands, but was merely appointed assistant to the deacon. In the 6th century we find a ritual for his ordination consisting of the offering of an empty chalice (John the Deacon, Epist. ad Senarium 10; Patrologia Latina 59:405). Then the 8th-century Roman ordinal 34 says that he first took an oath that he had committed no crime that would have barred him from orders. He then received the chalice and the same blessing given to the acolytes (Les ‘Ordines Romani’ du haut moyen-âge 3:604).

Like the other rites of ordination, that for subdeacons was more fully developed in the Gallican lands. There, the sixth-century apocryphal document known as the Statutua Ecclesiae Antiqua inspired the Frankish sacramentaries and their rites of ordination. We find that in the Gallican rite the archdeacon presents a pitcher of water and a towel to the subdeacon in addition to the chalice presented by the bishop. The Missale Francorum (6.17; Mohlberg5) provides a formula for the handing over of the chalice for the first time; it is much longer than the modern form, although it begins with the same words Vide cujus ministerium tibi traditur …. The Romano-Germanic papal has a developed rite similar to that for ordination to minor orders.

The changes in rite made during the thirteenth century were apparently intended to give greater dignity to the subdiaconate. Again, most of these changes were the work of Duranti, who either invented or popularized the investiture with amice, tunic, and maniple; wrote the directive on the liturgical duties of the subdeacon; and inserted the delivery of the letter book. He also promoted the singing of the Litany of the Saints to include candidates for the subdiaconate as well as for the diaconate and the priesthood.

As a result of all this, the ordination of the subdeacon became superficially similar to the ordination of priests and deacons. A closer look at the rite, however, reveals the absence of the laying on of hands and the preface of consecration, which of course makes the difference. Curiously, Duranti did not add the admonition to be celibate. This was not added until the papal Roman Empire of the 15th century, long after his time.

Smaller Orders. The rite of ordination for each of the historical minor orders before Pope Paul VI. abolished them in 1972 was very simple compared to the major Orders: (1) an exhortation as to the duties of that office, (2) the presentation of the instruments peculiar to each Order together with a formula indicating the power so conferred, and ( 3) a closing prayer invoking God’s blessing. Nevertheless, this ceremonial is a further development of the original rite.

During the third prayer of the ancient form of the solemn prayers on Good Friday, the complete list of minor orders (with the addition of the subdiaconate, which until the 12th century consisted of lectors, acolytes and subdeacons – an indication that the other minor orders were no longer used in the Middle Ages became.

Lecturers were usually boys. If a father wanted to offer one of his sons as a lector, he had to teach the boy to read and then propose him to the Pope as a candidate. On a pre-arranged day, he was tested by having to read a selection at the night’s watch. If he passed the exam, he was immediately ordained as a lector, with what is surely the shortest ordination formula there is. The Pope blessed him with the words “Blessed Apostle Peter, blessed Paul, the chosen vessel that intercedes for you, may the Lord save and protect you and give you a learned language” (Ordo Rom. 35,4; Les ‘Ordines Romani’ du haut moyen-âge 4.33).

Altar boys were ordained during Mass, while bishops and priests distributed communion to the people. Since their primary function was to bring the Eucharist to those who were absent and to present the consecrated bread to the priests for that portion of the host during Mass, the presentation of the sacculum, or small pouch for carrying the Eucharist, was an important part of the ordination rite. The candidate was first dressed in a chasuble and stole and then presented to the Pope, who presented him with the sacrum. This he received in his hands, which were covered with the folds of the chasuble. Then he prostrated himself before the Pope, who blessed him (Ordo Rom. 35,8; Les ‘Ordines Romani’ du haut moyen-âge 4:34).

This ritual for the lesser orders was greatly developed by the Romano-Germanic papal, who also revived the other disused lesser orders, the porter and the exorcist. Already in the Frankish countries there was a tradition of such ordinations as in the Missale Francorum (2-5; Mohlberg 4). This Gallican ritual, in turn, derived ultimately from the famous apocryphal work of the Statuta ecclesiae antiqua (Les ‘Ordines Romani’ du haut moyen-âge 3:615-619), which originated in southern France at the beginning of the 6th century. These Gallican practices found their way into the Romano-Germanic pontifical and from there into the Roman pontificals of the Middle Ages. Duranti’s only contribution was to extend the exhortation given to each order at the beginning of the ordination.

Effects of the Second Vatican Council. The Second Vatican Council gave the essential impetus for the current reform of the ordination rites for bishops, priests and deacons as well as the new rites for the appointment of readers and altar boys. The Constitution on the Sacred Liturgy of December 4, 1963 states (paragraph 76): “Both the ceremonies and the texts of the ordination rites must be revised.” This revision deals with the reform of the Roman pontifical proclaimed in 1596 by Pope Clement VIII .(d. 1605). As far as ordinations are concerned, this pontifical remained essentially unchanged until recent reforms.

There were several intermediate steps before the broader reform of ordination rites in 1968. On February 28, 1962, Pope John XXIII. issued a revised pontifical in which there were no significant changes. Next was the translation of the liturgical texts into the vernacular provided by the U.S. Approved by the National Conference of Catholic Bishops on August 27, 1965 and confirmed by the Apostolic See on July 14, 1967 was issued by the Bishops’ Committee on the Liturgy, September 12, 1967, in accordance with the authorization referred to above. Dies war einfach eine Übersetzung der bestehenden Riten, die im damals aktuellen Päpstlichen enthalten waren. Diese Ausgabe enthielt auch mehrere Anhänge mit Auszügen aus dem Ritus Servandus in Celebratione Missae (7. März 1965) mit den Rubriken für die Konzelebration: eine verkürzte Litanei der Heiligen, Übersetzungen des Veni, Creator Spiritus und Te Deum sowie zwei zusätzliche Hanc Igitur für die Bischofsweihe in englischer Übersetzung.

Am 18. Juni 1968 genehmigte Papst Paul VI. in der Apostolischen Konstitution Pontificalis Romani Recognitio die neuen Weiheriten für Bischöfe, Priester und Diakone und verfügte, dass diese Riten die Weiheriten im Römischen Pontifikat ersetzen. In diesem Dekret erklärte Papst Paul, dass „der wichtigen Lehre über das Wesen und die Wirkungen des Weihesakramentes, die vom Konzil verkündet wurde, größte Aufmerksamkeit geschenkt werden muss“. Das Konzilsdokument erklärte, dass die Liturgie diese Lehre auf ihre eigene Weise zum Ausdruck bringen sollte: „… Die Texte und Riten sollten so gestaltet werden, dass sie das Heilige, das sie bedeuten, klarer zum Ausdruck bringen; das christliche Volk sollte es so weit wie möglich sein befähigt, sie mit Leichtigkeit zu verstehen und voll, aktiv und wie es sich für eine Gemeinschaft gehört, an ihnen teilzunehmen“ (Konst. zur Heiligen Liturg. 21).

Das Erreichen dieses Ziels wird in den Einführungsanweisungen für die Ordinationsriten deutlich. Es wird jeweils betont, dass die Ordination immer zu einem Zeitpunkt und an einem Ort erfolgen soll, an dem eine große Zahl von Gläubigen anwesend sein und teilnehmen kann, z. B. an einem Sonn- oder Feiertag. Es wird auch vorgeschlagen, das Heiligtum so einzurichten, dass die Gläubigen eine klare Sicht auf den liturgischen Ritus haben und umfassender daran teilnehmen können.

The communal nature of the ordination rite is also highlighted by full participation by all in the exercise of their respective Order. All bishops and assisting priests are encouraged to concelebrate with the principal consecrator, and when a bishop is ordained in his own church the principal consecrator may invite the bishop-elect to preside over the Eucharistic liturgy. In the ordination of priests, the ordinandi are to concelebrate their ordination Mass with the bishop; deacons are also directed to exercise their office in the rite. In all instances, the people are encouraged to participate fully.

Ordination of a bishop. The Mass begins with the traditional procession into the church. The bishop-elect is vested in all the priestly vestments as well as pectoral cross and dalmatic. There is no administration of the oath of allegiance to the Holy See. After the Gospel, the bishop-elect is presented to the principal consecrator by one of the priests. The latter reads the Apostolic Mandate. At the conclusion of the reading, the assembly gives its consent according to local custom (usually applause). The principal consecrator then addresses an instruction to the people, clergy, and finally the bishop-elect. He may use the instruction in the rite or one of his own composition. This instruction, although similar to that found in the Pontificale Romano-Germanicum, is a new redaction reflecting the theology of Orders of Vatican II. Emphasis is given the Church as the people of God, as well as the hierarchal and collegial aspects of its nature. The bishop is to preach the word; form his flock in holiness; lead as one who serves; pray and offer sacrifice for his people; love as a father and brother the priests and deacons, his partners in the ministry, the poor and infirm, the strangers and aliens.

The examination of the bishop-elect is more radically altered. Greater emphasis is placed on the ancient practice of the bishop-elect being examined in the presence of the people. Much of the duplication is eliminated; its content is more scriptural than formerly. There is also greater emphasis upon collegiality and cooperation with the people and the presbyterate.

The litany is preceded by an invitation to prayer in bidding-prayer form. The shorter form of the revised litany is used and it is not interrupted for the special blessing of the bishop-elect formerly inserted in the litany. The litany is concluded with a collect of Gelasian origin.

The rite is further clarified by the introduction of the imposition of hands independently of the imposition of the book of Gospels. The principal consecrator and all the consecrating bishops impose their hands in silence. Only then is the book placed upon the head of the bishop-elect, where it is held by two deacons until the prayer of consecration is completed.

At this point the most radical of the changes takes place. The former prayer of consecration which is of Gallican origin gives way to the ancient prayer found in the Apostolic Tradition. This restores the most ancient of the known consecration prayers in the Church, one which has been maintained continuously in Coptic and West Syrian liturgies. As a result, a more primitive concept of the office of bishop emerges, placing greater emphasis on his role as shepherd-leader among his people.

Another feature of the reform of the consecratory prayer has to do with clarity and emphasis. No longer is there an introductory dialogue and preface; but, more importantly, there is no interruption of the consecratory prayer for the anointing of the head of the bishop-elect. The anointing is delayed until the prayer is concluded. The anointing of the hands of the bishop-elect is omitted entirely, and there is a considerable simplification of the presentation of the episcopal insignia.

After the newly ordained bishop is seated (in a considerably modified ceremony), the concelebration of Mass continues with the liturgy of the Eucharist at which the new bishop, if he be the ordinary, may be invited to preside. There is the traditional blessing of the assembly by the new bishop, a final blessing in the form of a solemn prayer over the people, and the procession from the church.

Ordination of a presbyter. The rationale for the reform of this rite is well stated in the decree Pontificalis Romani Recognitio: “… it seemed necessary to restore the entire rite, … to greater unity and to express in sharper light the central part of the ordination … the imposition of hands and the consecratory prayer.”

The reformed rite is not unlike the ordination of a bishop through the liturgy of the word. The ordination per se begins, after the Gospel has been proclaimed, with the call and presentation of the candidates and the consent of the people.

The first change is found in the instruction to the people and candidates, and the examination of the candidates. Although both have structural origins in the Pontificale Romano-Germanicum and the Pontificale Durandi, they are updated to reflect the theology of the presbyterate enunciated at Vatican II. Clear emphasis is given to the unity of the presbyterate with Christ as teacher, priest, and king in the building up of the Church as the people of God, the body of Christ, and the temple of the Holy Spirit. Emphasis is also given to the office to preach the Gospel, to shepherd the faithful, and to celebrate the worship of God as priests of the New Testament. A new element is inserted at this point requiring the examination of the candidate and exacting a promise of obedience. Both have their origin in the Pontificale Romano-Germanicum and the Pontificale Durandi.

The reformed litany is introduced and concluded with a type of bidding prayer and collect from the Gelasian and the Verona Sacramentaries. The imposition of hands by the ordaining bishop and the presbyters is done in silence and is followed by a revised prayer of consecration, also of Gelasian origin. Only the words of the conferral of the “dignity of the presbyterate” remain the same. Again, the dialogue and preface are omitted.

Following the consecratory prayer there is considerable simplification: investiture in stole and chasuble does not involve the ordaining bishop; the anointing of the hands is simplified and introduces a new prayer for the anointing, of Gallican origin; and there is no transmission of instruments.

The ordination Mass continues with the liturgy of the Eucharist. Other elements deleted from the reformed rite include the formal profession of faith, the ceremony extending the power to forgive, and the final admonition.

Ordination of a deacon. “In the lower grade of the hierarchy are deacons on whom hands are imposed ‘not for the priesthood, but for the ministry’ [Constitution of the Church of Egypt, 3.2]. Strengthened by sacramental grace, they serve the People of God in the diaconia of liturgy, word, and charity, in communion with the bishop and his presbytery” [Lumen gentium par. 29].

Few changes were made in the ordination rite for deacons. The format follows the changes noted in the rites for bishop and presbyter. Following the proclamation of the Gospel, there is the usual call and election followed by the instruction. This instruction is adapted from that of the Pontificale Durandi and incorporates elements from Vatican II documents. The examination of the candidates and the promise of obedience are new and quite similar to those found in the ordination of presbyters.

As in the other rites the litany is introduced and concluded with similar prayers of Gelasian origin. The laying on of hands is done in silence and separately from the consecratory prayer; apart from a few deletions, it remains practically the same as the former rite.

The investiture with the stole and dalmatic is simplified and done without accompanying prayers. Only the presentation of the book of Gospels retains a ceremonial action, but with a new prayer from the Pontificale Romano-Germanicum.

The ordination Mass is concluded with the liturgy of the Eucharist, the new deacons fulfilling their Order by assisting the ordaining bishop.

See Also: acolyte; bishop (sacramental theology of); deacon; deaconess; lector; porter; priesthood; subdeacon; tonsure.

Bibliography: m. andrieu, “Les Ordres mineurs dans l’ancien rit romain,” Revue des sciences religieuses 5 (1925) 232–274. b. kleinheyer, Die Priestweihe im römischen Ritus (Trier 1962). G. ellard, Ordination Anointings in the Western Church before 1000 A.D. (Cambrige, Mass. 1933). w. m. abbott, ed., The Documents of Vatican II (New York 1966), Dogmatic Constitution on the Church Lumen Gentium pp. 14–96; Constitution on the Sacred Liturgy Sacrosanctum Concilium pp. 137–178. j. deshusses, ed., Le Sacramentaire Gregorien, “Spicilegium Friburgense” v. 16 (Fribourg 1971); j. deshusses, Ephemerides liturgicae v. 83 (1969) 3–98; Maison-Dieu 98 (1969) 63–142; 102 (1970). H. lietzmann, ed., Das Sacramentarium Gregorianium, Liturgewissenschaftliche Quellen und Forschungen, heft. 3 (Münster 1921). l. c. mohlberg, ed., Liber Sacramentorum Romanae Aeclesiae Ordnis Anni Circuit, Rerum Ecclesiasticarum Documenta, series major, fontes 4 (Rome 1960); Missale Francorum, Rerum Ecclesiasticarum Documenta, series maior, fontes 2 (Rome 1957). National Conference of Catholic Bishops, The Rites of Ordination and Episcopal Consecration (Washington, D.C. 1967); The Ordination of Deacons, Priests, and Bishops, provisional text (Washington, D.C. 1973). paul vi, “Constitution Apostolique ‘Pontificalis Romani,”‘; Maison-Dieu 94 (1968) 179–189; “Ad Pascendum,” Pope Speaks 17 (1972) 234–240; “Ministeria Quaedam,” Pope Speaks 17 (1972) 257–261. H. b. porter, The Ordination Prayers of the Ancient Western Churches, Alcuin Club Collections, no. 49 (London 1967). i.e. n. power, Ministers of Christ and His Church (London 1969). a. m. rouget, “Les nouveaux rituel d’ordination,” Maison-Dieu 94 (1968) 63–142. p. f. bradshaw, Ordination Rites of the Ancient Churches of East and West (New York 1990). j. f. puglisi, The Process of Admission to Ordained Ministry: A Comparative Study, 2 vols. (Collegeville, Minn. 1996–99).

[w. j. o’shea/

j. i.e. shaughnessy/eds.]

One of the three ordained holy orders of the Catholic Church

The priesthood is the office of the clergy commissioned (“ordained”) with the holy orders of the Catholic Church. Technically, bishops are also a priestly order; In lay terms, however, priest refers only to presbyters and pastors (parish priests). Church doctrine also sometimes refers to all baptized (lay) members as a “common priesthood”,[1][2] which can be confused with the official priesthood of the ordained clergy.

The Church has different rules for priests in the Latin Church – the largest particular Catholic Church – and in the 23 Eastern Catholic Churches. In particular, priests in the Latin Church are required to take a vow of celibacy, whereas most Eastern Catholic Churches allow married men to be ordained.[3] Deacons are male and normally belong to the diocesan clergy, but unlike almost all Latin (Western Catholic) priests and all Eastern or Western Catholic bishops, they can marry as lay persons before their priestly ordination.[4] The priesthood is open only to men; women are excluded. The Catholic Church teaches that a man who participates in the priesthood after Holy Orders acts in persona Christi Capitis and represents the person of Christ.[5]

Contrary to their usage in English, “the Latin words sacerdos and sacerdotium are used to refer generally to the priesthood shared by bishops and presbyters. 6] According to the Annuario Pontificio 2016, as of December 31, 2014, there were 415,792 Catholic priests worldwide, including both diocesan and religious priests.[7] A priest of the regular clergy is usually addressed by the title “Father” (tied to Pater in the Catholic and some other Christian churches).[8]

Catholics who practice consecrated life or monasticism include both ordained and non-ordained. Institutes of consecrated life or monks can be deacons, priests, bishops or unordained members of a religious order. The non-ordained in these orders are not strictly lay people – they take certain vows and are not free to marry once they have made the solemn vows. All women religious are not ordained; it can be sisters living in a community state to some degree, or nuns living in a convent or some other kind of isolation. The male members of religious orders, living in monastic communities or isolated in cloister, and who are ordained priests or deacons, form the so-called religious or ordinary clergy, distinct from the diocesan or secular clergy. Those ordained priests or deacons who do not belong to any religious order (diocesan priests) mostly serve as ministers of a particular church or in an office of a particular diocese or in Rome.[9]

history [edit]

Priest celebrates traditional Latin mass

Catholic priests are ordained by the bishops through the Sacrament of Holy Orders. The Catholic Church claims that Catholic bishops were ordained in an unbroken line of apostolic succession back to the Twelve Apostles depicted in the Catholic Bible. The ceremony of the Eucharist, which Catholics believe can only be performed by priests, derives specifically from the Last Supper story, when Jesus Christ distributed the bread and wine in the presence of the Twelve Apostles, as commanded in some versions of the Gospel of Luke is she “to do this in memory of me”. (Some Protestant critics have questioned the historical accuracy of the claim of uninterrupted succession.[10])

Catholic tradition holds that the apostles, in turn, chose other men to succeed them as bishops (episkopoi, Greek for “overseers”) of the Christian communities, to whom were presbyters (presbyteroi, Greek for “elders”) and deacons (diakonoi, Greek for “servants). “). As the congregations multiplied and increased in size, the bishops appointed more and more presbyters to preside over the Eucharist in place of the bishop in the numerous congregations in each region. The diaconate evolved into the bishop’s liturgical assistants and his agent for the administration of church funds and programs for the poor. Today the rank of “presbyter” is typically what one would think of as a priest, although ecclesiastical catechism considers both a bishop and a presbyter to be “priests”.[11]

Various churches that have split from the Catholic Church make the same claim to apostolic succession, including the Church of the East (split in 424), Oriental Orthodoxy (split in 451), and the Eastern Orthodox Church (split by the East-West schism) . from 1054). During the Protestant Reformation, Martin Luther and William Tyndale advocated the priesthood of all believers, the idea that all baptized Christians are “priests” and that there is no real priestly office. This was not universally accepted and contributed to the schism of various Protestant churches. The doctrine is interpreted in different ways by different Protestant denominations, with some dropping apostolic succession and holy ordinations as a sacrament, and placing different requirements on who may celebrate the Eucharist. Through the principle of ecclesiastical economy, the Catholic Church recognizes as valid (but illegal and therefore “objectively sacrilegious”) the ordination of priests in denominations separate from it with uninterrupted apostolic succession, as in the Eastern Orthodox Church, Polish National Catholic Church, Oriental Orthodox Church, the Assyrian Church of the East, but no Lutheran churches, including the Evangelical Lutheran Church of Finland, nor the Church of Sweden, since the Catholic Church sees that all Lutherans have denied the sacrificial nature of the priesthood. The ordination of priests of the Anglican Church was recognized by Pope Leo XIII in 1896. denied by the papal bull Apostolicae curae because of a dispute over the wording of Anglican ceremonies from the 16th century onwards.

During the National Socialist era, countless clergymen put up resistance. In many cases they acted against the orders of their church superiors. Many were executed or sent to concentration camps. The Austrian priest Heinrich Maier, who saw himself as Miles Christi, led a resistance group which, among other things, passed on plans and production facilities for V-2 rockets, Tiger tanks, Messerschmitt Bf 109, Messerschmitt Me 163 Komet and other aircraft to the war-decisive Allies. The group provided information about the mass murder of Jews very early on. Like Maier, many priests were brutally tortured by the Gestapo and in the concentration camps.[12][14][15]

In 1965 the Second Vatican Council published Presbyterorum Ordinis on the ministry and life of priests and Optatam Totius on priestly formation.

Since 1970, the number of Catholic priests worldwide has decreased by about 5,000 to 414,313 priests in 2012.[16] but the world Catholic population has nearly doubled, growing from 653.6 million in 1970 to 1.229 billion in 2012.[16] This has led to a worldwide shortage of Catholic priests. In 2014, 49,153 Catholic parishes did not have a permanent pastor.[16] The number of priests is increasing in Africa and Asia, but not keeping pace with the growth of the Catholic population there. The number of priests in Europe and America is declining faster than the number of local Catholics is declining. This has led to some African and Asian priests being recruited into European and American churches, reversing the historical practice of Catholic missionaries being sent from Western countries to the rest of the world.

Only men are permitted to receive sacred commands, and the Church does not allow transgender people to do so.[17][18]

In the 1990s and 2000s, cases of sexual abuse by Catholic priests gained worldwide attention, with thousands of priests accused and tens of thousands of alleged victims. The Church estimated that in the 50 years to 2009 between 1.5% and 5% of Catholic priests had had a sexual encounter with a minor,[19] and Dr. Thomas Plante estimated a figure of 4%.[20][21] Public anger was fueled by the revelation that many accused priests were transferred to another parish rather than being removed from service or reported to the police. The scandal caused some Catholics to leave the Church, made recruiting new priests more difficult, and resulted in billions of dollars in court settlements and bankruptcies, increasing financial pressure to close congregations with declining membership. In February 2019, clerical abuse of nuns, including sexual slavery, was recognized by the Pope.[22][23]

Priesthood theology[edit]

Passover and Christ[ edit ]

The theology of the Catholic priesthood is rooted in the priesthood of Christ and also shares elements of the ancient Hebrew priesthood in part, since the Catholic priesthood is considered a fulfillment of the priesthood of the Old Covenant.[24] A priest is someone who presides over a sacrifice and offers that sacrifice and prayers to God on behalf of the faithful. The Jewish priesthood active in the Temple in Jerusalem offered animal sacrifices at different times of the year for various reasons.

In Christian theology, Jesus is the Lamb provided by God Himself as a sacrifice for the sins of the world. Before his death on the cross, Jesus celebrated Passover (the last supper) with his disciples and blessed the bread or wine with the words: “Take and eat. This is my body” and “Drink from it, everyone, for this is my blood , the blood of the covenant, shed for the forgiveness of sins.” (Matthew 26:26-28 Jerusalem Bible). The next day Christ’s body and blood were visibly sacrificed on the cross.

Catholics believe that it is the same body that was sacrificed on the cross and resurrected on the third day and united with Christ’s divinity, soul and blood that becomes present in the offering of each Eucharistic sacrifice called the Eucharist. The Catholic Church teaches the doctrine of transubstantiation, which holds that the substances, or underlying reality, of the bread and wine are supernaturally altered by the priest’s words of consecration in the ritual of Mass. At the same time, the accidents (the outward appearance and attributes) will remain those of bread and wine: i.e. under normal circumstances a scientific analysis of the Eucharistic elements would indicate the physical-material properties of wine and bread.[25][26]

Thus, in the celebration of the Eucharist, Catholic priests associate each offering of the Eucharistic elements in union with Christ’s sacrifice.[27] Through their celebration of the Holy Eucharist they bring to mind the one eternal sacrifice of Christ on the cross.

The Catholic Church teaches that the sacrifice of Mass and the sacrifice of Christ on the Cross are one and the same sacrifice (as the decrees of the Council of Trent affirmed);[28] “The sacrifice of Christ and the sacrifice of the Eucharist are one sacrifice”,[29 ] whereas the Jewish concept of the memorial states, “the memorial is not merely a reminder of past events….these events become in a way present and real” and thus “…the sacrifice that Christ once for all offered on the cross remains ever present.”[29] Actually, in Catholic theology, as Saint Thomas Aquinas puts it, “only Christ is the true priest, the others are only his ministers.”[30] Thus, the Catholic clergy has a share in that one unique priesthood of Christ as his instruments.[31]

Education [edit]

Canon law of the Catholic Church holds that the priesthood is a sacred and perpetual profession, not just a profession (which is a reason for, and symbolized by, celibacy). There are programs of formation and study designed to enable the future priest to serve his ministry effectively. These programs are required by canon law (in the Latin Church can. 232-264), which also refers to the episcopal conferences for local regulation. Typically, the formation is comprehensive, lasting at least five or six years, depending on the national priestly formation program.[32]

In the United States, priests are required to have a bachelor’s degree in philosophy plus four to five years of graduate-level seminary training in theology. A Master of Divinity is the most common degree.

In Scotland there is a compulsory pre-seminary pre-entry year for a year devoted to spiritual training, followed by several years of study.

In Europe, Australasia, and North America, seminarians typically graduate with a Master of Divinity or Master of Theology, which is a four-year professional degree (as opposed to a Master of Arts, which is an academic degree). At least four years are to be completed in theological studies at the major seminary. [33]

In Germany and Austria, candidates for the priesthood graduate with an academic degree (Magister theologiae, Diplom-Theologe, Master of Arts in Theology). The course lasts five years and is preceded by one year of spiritual formation (plus study of the ancient tongues) followed by two years of pastoral practice (during which the candidate is ordained deacon). Normally, priests spend all their time in a seminary, except for a “year off”.

(Magister theologiae, graduate theologian, Master of Arts in Theology). The course lasts five years and is preceded by one year of spiritual formation (plus study of the ancient tongues) followed by two years of pastoral practice (during which the candidate is ordained deacon). Normally, priests spend all their time in a seminary, except for a “year off”. In Africa, Asia, and South America, programs are more flexible and are developed according to the age and academic ability of those preparing for ordination.

Regardless of where a person prepares for ordination, the process involves not only academic but also human, social, spiritual, and pastoral formation. The ultimate purpose of seminary formation is to prepare men to be ministers.[34] Ultimately, however, each individual ordinary (e.g. bishop or superior general) is responsible for the official calling to the priesthood, and only one bishop may ordain. All ordinations performed before the normally allotted time (before graduation) require the bishop’s express approval.

Rite of Ordination[ edit ]

During the ordination rite, the priests present lay hands on the ordinands after the bishop.

Coat of arms of a Catholic priest

The ordination rite makes one a priest after one has already been a deacon and is a validly ordained bishop of ordination.[35]

The rite of ordination takes place during the Holy Mass. After candidates are called and introduced to the congregation, they are interrogated. Each promises to perform the duties of the priesthood conscientiously and to respect and obey their ordinary (bishop or religious superior). Then the candidates lie prostrate before the altar while the assembled faithful kneel and pray for the help of all the saints while singing the litany of the saints. The essential part of the rite is that the bishop silently lays hands on each candidate (followed by all the priests present) before saying the prayer of consecration addressed to God the Father and invoking the power of the Holy Spirit upon the ordained. After the prayer of dedication, the newly ordained are clothed with the stole and vestments of those belonging to the ministerial priesthood, and then the bishop anoints his hands with chrism before presenting him with the chalice and paten that he will use when he presides over the Eucharist .[ citation required]

Clerical celibacy[ edit ]

Early Christianity[edit]

The earliest Christians were Jews, and Jewish tradition has always viewed marriage as more spiritual than celibacy.[36] However, some Christian traditions place a higher spiritual value on chastity. According to the Bible, the apostle Peter had a spouse from the gospel stories of Peter’s mother-in-law who was sick with fever (Matthew 8:14, Mark 1:29, Luke 4:38)[37] and from the mention of Paul taking Peter together with a believing wife in his ministry (1 Cor 9:5).

From the beginning, the idea of ​​clerical celibacy has been contested in canon courts, in theology, and in religious practices. Celibacy for Roman Catholic priests was only made mandatory for the universal Church by the Second Lateran Council in 1139 under canon law.[38]

The Council of Elvira in Spain (c. 305–306) was the first council to call for clerical celibacy. In February 385, Pope Siricius wrote the Directa Decree, a long letter to the Spanish bishop Himerius of Tarragona, in which he replied to the bishop’s inquiries on various subjects that had been sent to Pope Damasus I a few months earlier.[39 ] It was the first in a series of documents published by the Church’s Magisterium asserting the apostolic origin of clerical celibacy.

After the Great Schism[edit]

Within a century after the great schism of 1054, the churches of the East and West came to different disciplines regarding the abstention from sexual contact during marriage. In the East, candidates for the priesthood could be married with permission to have regular sexual relations with their wives, but had to abstain before celebrating the Eucharist. An unmarried person, once ordained, could not marry. In addition, the Christian East required that a priest be separated from his wife (she was allowed to object) before becoming a bishop, with her usually becoming a nun. In the East, bishops are usually chosen from among the priests, who are monks and thus unmarried.

In the West, the law of celibacy was made mandatory by Pope Gregory VII at the Roman Synod of 1074.[40][41] This law dictated that a man could not be married in order to become a candidate for ordination. The law remains in force in the Latin Church, but not for those who are priests of the Eastern Catholic Churches, who remain under their own discipline. (These churches either remained in Rome after the schism or returned to full communion with Rome, unlike, for example, the Eastern Orthodox Church, which is now entirely separate). The question of compulsory celibacy in the Latin Church continues to be debated.

Duties of a Catholic Priest[edit]

Bishops, priests, and deacons who wish to become priests are also required to recite daily the major and minor offices of the Liturgy of the Hours,[42] a practice also followed in some cases by non-ordained religious orders.

A priest who is a pastor is responsible for the administration of a Catholic community, usually with a single church building dedicated to worship (and usually a nearby residence), and for the spiritual needs of the Catholics belonging to the community . Ceremonies for the seven sacraments of the Catholic Church are performed and people are advised.[43] He may be assisted by other diocesan priests and deacons and serves under the local diocesan bishop, who is responsible for the many parishes in the area of ​​the diocese or archdiocese. In some cases, due to priest shortages and the cost of a full-time priest for depopulated parishes, a team of priests in solidum may share the administration of several parishes.

According to Catholic teaching, a priest or bishop is necessary to perform the Eucharistic ceremony, hear confessions[44] and perform the Anointing of the Sick.[45][46] Deacons may distribute Holy Communion after a priest or bishop has consecrated the bread and wine, and in exceptional circumstances lay people, known as “Extraordinary Dispensaries of Holy Communion”, may do the same. Priests and deacons usually perform baptism, but any Catholic can baptize in emergencies. In cases where a person dies before the baptismal ceremony has been performed, the Catholic Church also recognizes wish baptism when a person wishes to be baptized and blood baptism when a person is being martyred for their faith.

According to church teaching, a priest or bishop normally performs a holy marriage, but when that is impractical a deacon or even a layperson can be delegated, and in an emergency the couple can perform the ceremony themselves, so long as there are two witnesses. (Church doctrine says that it is the couple who actually confer marriage, and the priest merely assists and witnesses that it is done right.)[47]

Eastern Catholic Churches[ edit ]

The Catholic Church has different rules for the priesthood in the 23 Eastern Catholic Churches than in the Latin Church. The main difference is that most Eastern Catholic Churches ordain married men, while the Latin Church, with very few exceptions, enforces mandatory clerical celibacy. This issue has created tensions among Catholics in some situations where Eastern Churches have established parishes in countries with established Latin Catholic populations. In America and Australia, this tension led to bans on married Eastern Catholic priests, all of which were lifted by Pope Francis in 2014.[3]

In the lands of Eastern Christianity, the children of priests often became priests and intermarried within their social group, creating a tightly bound hereditary caste among some Eastern Christian communities.[48][49]

Demographics[ edit ]

Worldwide, the number of priests has remained fairly constant since the 1970s, falling by about 5,000. This stagnation is due to a balance between strong growth in Africa and Asia and a significant decline in North America and Europe.

Historical Number of Priest Worldwide Year Priest ±% 1975 404.783 −3.6% 1980 413.600 +2.2% 1985 403.480 −2.4% Year Priest ±% 1990 403 −0.1% 1995 404.750 405.178 +0.1% % Year Priests ±% 2010 412,236 +1.4% 2014 414,313 +0.5% Includes both diocesan and religious priests.

Asia [edit]

Singapore[ edit ]

Historical number of priests in Singapore Year Priests ±% 1950 43 — 1969 105 +144.2% 1980 90 −14.3% Year Priests ±% 1990 119 +32.2% 2000 140 +17.6% 2004 137 −2, 1% year priests ±% 2010 131 −4.4% 2014 145 +10.7% Includes both diocesan and religious priests.

Europe [edit]

Belgium[ edit ]

Historical number of priests in Belgium Year priests ±% 1950 14,690 — 1970 12,100 −17.6% 1980 12,741 +5.3% Year priests ±% 1990 9,912 −22.2% 2000 6,989 −29.5% 2004 6,366 −8, 9% Year Priests 5 −2.591% Includes both diocesan and religious priests.

France [ edit ]

Historical number of priests in France Year priests ± % 1955 40,000 — 1978 32,475 −18.8% Year priests ± % 2003 17,473 −46.2% 2006 15,440 −11.6% Year priests ± % 2013 14,000 −9.3% Includes both diocesan and religious priests.

Luxembourg [ edit ]

Historical number of priests in Luxembourg Year priests ± % 1950 601 — 1969 524 −12.8 % Year priests ± % 1980 457 −12.8 % 1990 352 −23.0 % Year priests ± % 2004 248 −29.5 % 2013 205 −17.3% Includes both diocesan and religious priests.

Poland[ edit ]

Historical number of priests in Poland Year priests ±% 1848 2,218 — Year priests ±% 1912 6,500 +193.1% Year priests ±% Includes both diocesan and religious priests.

Sweden[ edit ]

Historical number of priests in Sweden Year priests ± % 1949 45 — 1969 80 +77.8% 1980 99 +23.8% Year priests ± % 1990 110 +11.1% 2000 134 +21.8% 2004 151 +12, 7% Year Priests ± % 2010 156 +3.3% 2014 159 +1.9% Includes both diocesan and religious priests.

Switzerland [edit]

Historical number of priests in Switzerland Year of priests ±% 1970 2,877 — Year of priests ±% 1989 2,100 −27.0% Year of priests ±% 2009 1,441 −31.4% Includes diocesan and religious priests.

North America[edit]

Mexico[ edit ]

Historical Number of Priests in Mexico Year Priests ±% 1980 10,192 — 1990 11,641 +14.2% Year Priests ±% 2000 14,176 +21.8% 2010 16,856 +18.9% Year Priests ±% Includes both diocesan and religious priests.

United States[edit]

Historical Number of Priest in The Us Year Priest ± 27,000 – 1950 50.0% 1965 58.632 +16.1% 1970 59.192 +1.0% 1975 58.909 −0.5% Year Priest ±% 1980 58.317 −1.9% 1990 52.124 −9.1% 1995 49,054 −5.9% 2000 45,699 −6.8% Year Priest ±% 2005 41,399 −9.4% 2010 39,993 −3.4% 2015 37,192 −7.0% Includes both diocesan and religious priest.

See also[edit]