The Sacrament of Holy Orders Men, laying prostrate at their ordination, demonstrate their willingness to lay down their lives in humble service of others. Jesus rose from supper and took off his outer garments. He took a towel and tied it around his waist. Then he poured water into a basin and began to wash the disciples feet and dry them with the towel around his waist. So when he had washed their feet and put his garments back on and reclined at table again, he said to them, Do you realize what I have done for you? You call me teacher and master, and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another s feet. I have given you a model to follow, so that as I have done for you, you should also do. -John 13:4-5, 12-15 1
The Sacrament of Holy Orders During this class, we will cover 1. Pope John Paul II s Theology of the Body, including The importance of celibacy for the sake of the Kingdom of God The role of solitude and loneliness in the Sacraments of Mission. 2. The history of the Sacrament of Holy Orders, including the roles of bishop, priest, and deacon 3. Frequently asked questions The Sacrament of Holy Orders v The Catechism of the Catholic Church states Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate, presbyterate, and diaconate (CCC 1536). v The word orders derives from a term used in ancient Rome to refer to a specific group of persons such as a governing body. When members are ordained, or incorporated into this body, they enter the order. 2
v One of the most prominent, and misunderstood, charisms of the Sacrament of Holy Orders in the Roman Catholic Church is celibacy. So before we look specifically at the various orders, let s revisit the Theology of the Body by Pope John Paul II. The Pope used Matthew 19:1-12 as the foundation for the two Sacraments of Mission Marriage and Holy Orders. [Jesus ] disciples said to him, If that is the case of a man with his wife, it is better not to marry. He answered, Not all can accept this word, but only those to whom that is granted. Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage for the sake of the kingdom of heaven. Whoever can accept this ought to accept it. -Matthew 19: 10-12 Celibacy for the Sake of the Kingdom In this Scripture story, Jesus explained that there are three different types of people who do not get married. 1. The first group consists of those who have been born incapable of marriage. We live in a broken world where people experience physical, emotional, and mental irregularities or uniqueness that might cause them to not be capable of or desirous of the Sacrament of Marriage. This is no one s fault, it simply is what it is, so to speak. 2. The second group Jesus mentions includes those who have been made incapable of marriage through the sins of another person. In light of what we know today about psychology, it would be appropriate to expand Jesus explanation to include everyone who is incapable of or does not desire marriage because of something that happened to them, whether it was physical, mental, emotional, or sexual abuse. 3
3. The last group that Jesus mentioned includes those who choose not to marry for the sake of the kingdom of heaven. In other words, they are physically, mentally, emotionally, and spiritually capable of marriage and sexual relations, but choose to live celibately for a purpose greater than themselves the kingdom of heaven. Before I define Christian celibacy, let me make a brief comment on the first two groups of people mentioned by Jesus.* v Despite what popular culture says, freedom is NOT our ability to have anything we want. v Instead, freedom is the ability to accept what is good in any given circumstance. Therefore, rather than looking with pity upon those who are incapable or un-desirous of marriage due to birth irregularities or the sins of another person, we should encourage them to choose to let their celibacy be for the sake of the kingdom of heaven. Celibacy for the Sake of the Kingdom v Most people understand celibacy to be a lack of something namely, marriage and sexual relations. To minimize the gift of celibacy in this way is a grave injustice. v Before I explain what celibacy for the sake of the kingdom of heaven is, let me explain what it is not. It is not sexual repression. It is not an escape from intimacy or marriage. 4
v Celibacy for the sake of the kingdom of heaven is the renouncing of marriage and sexual relations in order to foreshadow the spiritual marriage that is to come in heaven. Such celibacy reminds the world that we all long for and desire a heavenly marriage with God. - Jesus explained this heavenly reality in the Gospel of Matthew, chapter twenty-two, saying, At the resurrection [people] neither marry nor are given in marriage but are like the angels in heaven (Matthew 22:30). - The Book of Revelation further explains this nuptial reality, referring to Jesus Christ as the Bridegroom and the Church as the Bride. Some common questions people have about celibacy include Why does the Church require priests to be celibate? v Jesus never demanded that priests be celibate. Therefore, we find in the Catholic Church, both married and celibate priests. There are very few married priests in the Roman Catholic Church because it has been our tradition for many centuries to have a celibate presbyterate. However, there are many other branches of Catholicism that have both married and celibate clergy. 5
Will we ever see the option of married priests in the Roman Catholic Church? v Maybe, but before that can happen, it will be important for the Church (and the world) to grow in a deeper appreciation for the spiritual charism of celibacy. v Right now, the great majority of the interest in having married priests is due to a lack of appreciation for and understanding of the gift of celibacy. Therefore, such a move would only further denigrate this charism, or gift. How do celibacy and marriage complement one another? v Both vocations challenge us to move beyond selfishness and lust in order to truly love. v Both vocations require a healthy understanding of sexuality. In both of these vocations, a man is called to be a husband and a father and a woman is called to be a wife and a mother, but in different expressions. v The Sacrament of Marriage reminds us that the fulfillment of love is nuptial love, and celibacy for the sake of the kingdom of heaven reminds us that the fulfillment of that nuptial love in heaven is not with one particular person, but with Christ and His Bride, the Church! v Both vocations are radical, but different, invitations to love! v These two vocations are so intimately connected that when a society no longer appreciates and respects one of them, it soon disrespects both. 6
What are the fruits/purposes of Christian celibacy? v The primary fruit, or purpose, of Christian celibacy is to remind the world that our deepest longing is nuptial union with God for all eternity. v Another fruit or purpose is what we might call apostolic availability. Saint Paul describes this availability in his first letter to the Corinthians, writing, An unmarried man is anxious about the things of the Lord, how he may please the Lord (1 Corinthians 7:32b). Celibacy for the sake of the kingdom of heaven frees a person s time and energy so that he or she can focus more specifically on the Lord. The Role of Loneliness and Solitude v Loneliness and solitude are important gifts in both marriage and celibacy for the sake of the kingdom. Most of us spend much of our lives running from loneliness, but for those who have stopped running from it, loneliness becomes a gift. The German philosopher, Paul Tillich, wrote Language... has created the word loneliness to express the pain of being alone. And it has created the word solitude to express the glory of being alone (emphasis mine). 7
Pope John Paul II, in his Theology of the Body, explains the importance of loneliness, which he often refers to as original solitude. v He directs our attention to the second creation story, in chapter two of Genesis, which states that God created man first and that he was alone. The importance of this loneliness, or solitude, can be understood in two ways. First, it helped Adam to get to know God.* Second, it helped Adam to know himself.* v Loneliness and solitude, in both marriage and celibacy for the sake of the kingdom, should be understood as God s whisper to us, inviting us into deeper intimacy. Now, let s look at the history of Holy Orders! The Early Church v Even in the New Testament, we find a three-fold structure of ministry and authority bishops, presbyters, and deacons. None of them were understood strictly in terms of priesthood, which was seen as a Jewish ministry. While these particular ministries existed, there was only a loosely understood hierarchy to them, with the bishops serving as the leaders of communities, and deacons being an extension of their ministry and the presbyters being councils of people helping administrate things within the community. 8
Bishop (επισκοποσ): a directing hand, an overseer, or guardian; as in Acts 20:28 v The Apostles were given a unique teaching role (John 16:12-13). They were also given power and authority (Matthew 18:18-20). Apostleship eventually went beyond the Twelve, but it always maintained solidarity with the Twelve. There were apostles of the local communities, who were not member of the original Twelve, but were representatives of the Twelve to local areas. They had to be commissioned by the Twelve to have a legitimate ministry. This was done through commissioning and laying on of hands. Examples would include Barnabas, Silas, and Timothy, who were contemporaries of the Twelve. Priest (πρεσβυτεροσ) presbyter, elder, presider, or priest; as in Acts 14:23; 1 Peter 5:1-4; James 5:14; and Rev. 4:4 v The word presbyter suggests one sharing in a council. v In some cases, the functions of the elder and bishop were the same. v Presbyters were subject to the authority of the visiting apostles. v James is an example of a πρεσβυτεροσ. So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ as well as a partaker in the glory that is to be revealed. Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock. And when the chief Shepherd is manifested you will obtain the unfading crown of glory. -1 Peter 5:1-4 9
Deacon (διακονοσ)- meaning servant or minister ; as in Acts 1:1-6 v The ministry of deacon was established to assist the apostles (bishops) in serving by taking over the administrative, organizational, and outreach ministries. Now in these days when the disciples were increasing in number, the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution. And the twelve summoned the body of the disciples and said, It is not right that we should give up preaching the word of God to serve tables. Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word. And what they said pleased the whole multitude, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands upon them. - Acts 1:1-6 Third Century v By the end of the third century, these three orders developed a clearer organizational and administrative structure, with the bishops on the top. Each bishop was responsible for his local church community. By this time in Church history, the ministry of bishop had become a full-time job. v There was a shift in the role of the deacon being seen as serving the community to being seen as serving the bishop, who served the community. 10
v As the theology of the Eucharist shifted from meal to sacrifice, bishops began being referred to and understood as priests. v In addition to bishops, presbyters, deacons and deaconesses, a number of other ministries also developed within the Church, many of which were done by the laity, including subdeacons, exorcists, lectors, porters, teachers, and acolytes. v Also in the third century, we find heresies and philosophies that condemned sexual intercourse as something bad or degrading. Celibacy and virginity were hailed as higher forms of life than marriage and sexual union. Slowly, these ideas filtered into the mindset of the Church, and the clergy who were married were asked to refrain from sexual relations (at a minimum, on the day they were to celebrate Mass, or at a maximum, perpetually). The Fourth Century v Throughout the 4 th and 5 th centuries, these various ministries persisted, with those who did them being considered, clergy, except for the deaconesses. Beginning around the time of the Council of Nicaea, the Church considered the ministry of deaconess as a special ministry done by lay women in the Church, often the wives of the bishops, presbyters, and deacons. 11
v With the Edict of Milan by the Emperor Constantine, Christianity grew very rapidly. This changed the ministry of the presbyters. More and more, the bishops had to delegate priestly and sacramental duties to the presbyters because of the enormous demand. This quickly developed into the presbyters being understood as extensions of the bishop s priestly ministry, and therefore were referred to as priests. Like the deacons, the presbyters were not allowed to do everything that the bishops did; their ministry was delegated by the bishops. This helped to keep continuity in the teaching of the Church and guard against heresy, especially since the presbyters were not as well educated as the bishops. v As the popularity of the presbyters grew, the ministry of deacon began to disappear. Fifth Century v Since presbyters could do more priestly functions than deacons, many bishops began ordaining their deacons to the presbyterate. The diaconate quickly became seen as a step to becoming a priest. The same thing happened to the other ministries (ex. porter, lector, acolyte, etc.). Eventually, the only people chosen to do these other ministries were those who would be good candidates for the priesthood. This inevitably caused a noticeable divide between the clergy and the laity. 12
v The clergy were seen as being spiritually superior to the laity, and therefore the Church held them to a greater accountability. As this difference grew, clergy began wearing different clothes while in public to distinguish themselves from the laity. Not all of the Church leadership liked this practice. For example, Pope Celestine wrote to some of his bishops telling them that clergy should be distinguished by their holiness of life and their teaching and not by their clothing. However, by the late 5 th century, most of the clergy wore a long robe, as opposed to the short one that laity wore, as a sign of their ministry. The long robe (a.k.a. cassock) as the most common form of clerical dress, continued until the 20 th century and the practice of distinct clothing continues even today. v More and more, bishops and presbyters were both considered priests, with their difference not being in ministerial function but in authority and jurisdiction. The presbyters continued to be understood as extensions of the bishop s ministry. Sixth and Seventh Centuries v The most significant change during this time was that more and more of the priests who were ordained by bishops were monks, who were not married and who lived vowed celibate lives. By the 11 th century, the Roman Catholic Church mandated celibacy for all of its priests. 13
The Middle Ages v One of the most significant changes to Holy Orders in the Middle Ages was the merging of church and state, with many bishops serving as the local civil authority as well as the spiritual shepherd of their people. Often, bishops and priests were more worldly than holy. Many of the civil ceremonial features, like vesting someone with special clothing during their inauguration, carried over into ordinations. v Theologically, much of the work in the Middle Ages had to do with understanding the distinctions between bishops and priests, and trying to describe how Holy Orders was a Sacrament. In the 12 th century, the Church returned to Saint Augustine s understanding of an indelible mark and stated that Holy Orders, like Baptism and Confirmation, leaves a permanent, eternal mark on a priest s soul, further configuring him to Christ, the eternal High Priest. v While priests and bishops did many different ministries within the Church administration, teaching, etc. their identity was rooted in presiding at the Mass and other Sacraments. In the late Middle Ages, the priesthood can be legitimately described as having been minimized to uneducated men offering votive Masses around the clock. 14
The Modern Church v The Council of Trent, in the 16 th century, tried to correct the issues that had arisen with Holy Orders. For example Bishops should remain in the Diocese and minister to their people. Priests should focus on being pastors, preaching the Word of God and administering the Sacraments. Priests should be properly trained through a system of seminary formation. Priest should pray regularly (Liturgy of the Hours) and offer Mass every day. v Vatican Council II (20 th century) reaffirmed Priests were equal in dignity to bishops, but connected to the bishop s ministry. Priests should be healthy and zealous in carrying out their ministry, taking time for retreats, study, and vacations. Priests should be pastors, beyond just the Sacraments. The permanent Diaconate was reestablished. Church Structure Today v There are still just three expressions of Holy Orders bishop, priest, and deacon. BISHOP - The Pope is the bishop of Rome, a first among equals with the other bishops, a successor of Saint Peter, and the visible head of the Church. - A Cardinal is a bishop who usually has an additional job, such as serving as an advisor to the Pope. - An Archbishop is the title given to a bishop of an Archdiocese. - A Bishop is the church leader of a diocese. - Patriarchs refer to the seven bishops who shepherd the churches of the East.* 15
PRIEST - Priests are ordained to help the bishop in his ministry. - They promise obedience to, and minister in unity and solidarity with, their bishops. - In the Roman Catholic Church, all priests (except those who have converted from other faiths) are celibate. DEACON - A deacon is a man ordained to a ministry of service. - He is an ordained person living in the lifestyle of the laity over 90% are married.* - The deacon's service is threefold: service of the Word (proclaiming the Gospel message, teaching, conducting retreats, counseling), service of the altar (witnessing marriages, baptizing, presiding at wakes and funerals, conducting prayer services), and service of charity (serving the poor, being involved in social justice). Who may receive Holy Orders? Some Common Questions v A Catholic man, in good standing with the Church, prepared thru study, and accepted by the bishop may receive Holy Orders. There are no "free agents" in seminary. A seminarian has to be affiliated and sponsored by a diocese or religious order. A man must ordinarily be 26 years old to be ordained a priest and 35 years old to be a permanent deacon. Does anyone have a right to be ordained? v No one has a right to be ordained, for a man is called to the priesthood by God through the Church. Ordination is God's gift, not a right. 16
Some Common Questions Why are women not ordained to the priesthood? v In fidelity to the example of Jesus, the Church does not consider itself authorized to ordain women. The constant practice and tradition of the Church, from the earliest times, has been to ordain only men. The head of the Jewish family was the father and the earliest ministers in Christianity were seen as the "heads" and "fathers" of a family of faith. Modern society equates function with ability and/or dignity. This is not the case in the Church or in God's plan for salvation. Rather, different functions are given to different people as part of God's plan. Some Common Questions How does someone become the Pope? v Since 1274, Cardinals have gotten together in a conclave (in the Sistine Chapel) to elect a pope. If a pope is not elected within three days, the cardinals participate in a day of prayer together. If a pope is not elected within five days, the Cardinals are reduced to fasting on bread and water. A pope begins when he accepts his election. A pope may turn in a letter of resignation to the cardinals (Pope St. Celestine V, in 1294, made resignation a possibility with his own resignation. He didn t feel competent or experienced enough to deal with the stress and pressures of being pope). 17
Is the Pope infallible? Some Common Questions v Papal Infallibility was officially defined at the First Vatican Council (1869-1870). This Council wrote that when the [pope] speaks as the pastor and teacher of all Christians in virtue of his highest apostolic authority and he defines a doctrine of faith and morals that must be held by the Universal Church, he is empowered, through the divine assistance promised him in blessed Peter, with that infallibility with which the Divine Redeemer willed to endow his Church. Scripturally based on: Matthew 16:13-19, Matthew 28:18-20, & John 16:12-13 Some Common Questions The infallibility of the pope is not a doctrine that suddenly appeared in Church teaching; rather, it is a doctrine that was implicit in the early Church. For example, Cyprian of Carthage, writing about 256, put the question this way, Would the heretics dare to come to the very seat of Peter whence apostolic faith is derived and whither no errors can come? (Letters 59 [55], 14). What papal infallibility does NOT mean: 1. It does not mean that the pope cannot sin. 2. It does not mean that the pope is regarded as Jesus Christ. 3. It does not mean the pope can run around declaring as true anything he wants to. 4. It does not mean that the pope has some special knowledge that no one else possesses. 18
Let s end our class by praying together for leadership in the Church, written by the USCCB Loving God, You speak to us and nourish us through the life of this Church community. In the name of Jesus, we ask you to send your Spirit to us so that men and women among us, young and old, will respond to your call to service and leadership in the Church. We pray especially, in our day, for those who hear your invitation to be a priest, sister, or brother. May those who are opening their hearts and minds to your call be encouraged and strengthened through our enthusiasm in your service. Amen. SCRIPTURE: Philippians 2:3-11 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, each looking out not for his own interests, but [also] everyone for those of others. Have among yourselves the same attitude that is also yours in Christ Jesus, Who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. 19
TRADITION: From The Priest is Not His Own by Fulton J. Sheen [Regarding the conversion of a priest]: The turning point in the spiritual life of a priest is not only his vocation, his calling. It is also that moment when he becomes obedient to the Spirit. This is a kind of second ordination, a crisis that carries him from being a priest merely by office into the possession and manifestation of the Spirit of Christ. [Regarding the infidelity of a priest]: The fall of the priest is completed by these steps: neglect of prayer, withdrawal to a distance from the Eucharistic Lord, dedication to a comfortable existence, negligence concerning occasions of sin and, finally, the substitution of a creature for the Christ. Group Discussion Suggestions: 1. Describe in your own words how you understand celibacy for the sake of the kingdom and Christian marriage complimenting one another. 2. How do you understand loneliness and solitude to be gifts in your life? 3. If you were the Pope, what changes would you make to the Sacrament of Holy Orders today? Why? 4. Describe a time when you experienced a priest or deacon sharing in your Bishop s ministry. 20
For Further Study: Catechism of the Catholic Church: paragraphs 1536-1600 Catholicism for Dummies: Chapter 7, The Sacraments of Community A Spiritual Theology of the Priesthood: Dermot Power Holy Order: Aidan Nichols I Will Give You Shepherds: Pope John Paul II In Persona Christi: Mark O Keefe The Pastor: Philip Culbertson and Arthur Bradford Shippee Servant Leaders of the the People of God: Robert M. Schwartz Priest and Bishop: Raymond E. Brown The Priest is not His Own: Fulton J. Sheen A Priest Forever: Benedict J. Groeschel 21