Holy Orders Church

2699 words (11 pages) Essay

1st Jan 1970 Theology Reference this

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Holy Orders refer to the sacrament through which Christians receive the authority and love to execute the holy duties of bishops, priests, and ministers of the Church. Christ selected and designed the first Apostles and bishops. Marriage is the Sacrament in which the family is established. The people who receive this great Sacrament end up becoming husband and wife. They are given grace to feel affection for each other and to rise up offspring to God 1. They become husband and wife until bereavement.

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Several individuals have been concerned with the understanding of the sacraments of holy matrimony and the holy orders in the church’s contemporary theology. For instance The Catholic custom educates that sacraments are an outward signs, incidents that are clear in our understanding, of the unseen truth of God’s grace in our lives, which is practiced only indirectly by its consequence on our lives. And the customary lessons go further.

Not only do sacraments spot the approaching of grace with a noticeable symbol, but they bring about the realism of refinement by the means they connect us to the person of Jesus Christ present in the society which is his house of worship. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church society. Since the outcome of the sacraments is connected to the outer symbol, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament of occupation.

The Bible pioneers us to a widespread custom of sacramental movement. For example the Hebrew Scriptures do not utilize any phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but there are many others 2. However, in the New Testament Jesus built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his teachings. Consequently, the sacraments we rejoice in nowadays are all developed from these events and teachings of Jesus.

That is why we refer to Matrimony Holy Orders as the sacraments of occupation, a statement that originates from the Latin for ‘call’. Meaning that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all through our lives, we are called into existence, into human self-respect and accountability, and into certain associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does not come as expected but must be required and refined within the grace, or a particular outreach, of God.

The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacrament of matrimony, a theology of sexuality, and the association between matrimony and celibacy.The Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, maltreatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bring health and completeness and pleasure both within their individual family circle and in the wider society. This too is a necessary part of building the church, the society of the believers of Jesus. This also is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation.

The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God 3. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus; the matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage.

In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries.

From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ.

However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination.

When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a manner that may be new and thus seems odd. Some may even imagine that this is a more Protestant method of observing our Christian being collectively and at the nature and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built right into our sacramental performance and our theology of the sacraments. In addition, essentially and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders.

Though the present regulation of the Catholic Church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the building up of the body of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations.

The two sacraments of occupation, similar to the entire sacraments, are not just celebrations that occur in a given moment and then are history 4. They are ongoing and continuously unfolding the truth in our existence as we remain heading towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another.

The main fundamental calling of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more precisely initiation which is celebrated in first Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. Therefore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church.

Nothing is actually superior or closer in the association we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the world is built up. And these 2 are usually identified as the sacraments of vocation.

The Catholic Church's point of view concerning marriage was considerably customized by the 2nd Vatican convention. The congress adopts an amazingly individuality position which talk of the marriage covenant that is conserved by a permanent personal approval. Despite the fact that they do not make the other ends of nuptials of less value, the true perform of conjugal love, and the scenery of family life which results from it, tend to organize the partners to courageously cooperate with the love of the maker and redeemer who through them they develop and improve their own families.

Reliable married love is taken up into godly love and is enhanced by the redemptive supremacy of Christ and the salvation act of the Church. The new prominence in the religion of marriage is reliable with the allegiance of modern sociology that this age people marry and stay in marriage because of their love for each other. Moreover there is the emphasis on the common swap of love comprising the sacrament of marriage, on marital love as the basis of the body of marriage, on the necessity for development in this love to receive the sacrament to its full comprehension, and on the requirement for the Church to continuously bring forth the observer’s worth of this sacrament to the entire community of belief.

As two people are called to be truthful, kind, and polite in fulfillment of their marriage covenant to each other, hence the whole Church is called to be truthful to its agreement with God in Christ. The need of faith dedication for the sacrament of marriage is also emphasized. Marriage is not a ceremony whereby two people are lawfully bound together 5. Marriage as a sacrament is an act of reverence, and expression of trust, an indication of the unity of the Church and mode of the presence of Christ.

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The whole consummation of marriage is more than a genetic act. The previous theology and the canon rule emphasized that a marriage amid two baptized Christians, once they are executed in accordance to the ritual of the Church and once accomplished by a particular act of physical union, can never be disbanded, not even by the pope. The expression of the mutual love according to the council which is at the emotion of the sacrament comprises of more than biological unification. It engages the good of the whole personality. Consequently it can enhance the expressions of body and psyche with a unique self-respect, making it possible for these terms as special component and signs of friendship classic marriage.

The broader ecclesial element of the sacrament is maintained. Christian spouse in virtue of the sacrament of marriage implies that the ambiguity of that unification and successful love that is there between Christ and the Church. The Catholic marriage which is also known as matrimony is a permanent union involving a man and a woman, formed by human agreement and approve by godly grace. It is among the seven sacraments and is normally celebrated in a matrimony Mass 5. The covenant necessitate that the two parties be one woman and one man and they be free to get married, that they enthusiastically and consciously enter into a suitable marriage agreement, and that they faithfully implement the performance of the agreement. From the viewpoint of the Catholic Church, the circumstances for a sacramental marriage, both the man and the woman ought to be baptized, capable of marrying and unreservedly approval to the marriage.

The Church in general offers classes some months prior to marriage so as to assist the participants inform their approval. All through or prior to this time, partner to be are confirmed, if they have previously not received authorization and it can be completed devoid of grave trouble. The Church has more necessities for the form of vows, which is the canonical form. Unless dispensed, the canonical type of marriage should be followed.

The partaker in a marriage agreement should be free to get married, and to tie the knot. They ought to be a single man and woman, with no hurdles as lay down out by Canon law, the partaker should plan marriage. It is consent that creates marriage in the Catholic Church. Approval consists in a human being act by which the associates equally give themselves to one another. The approval should be a free act of the will of the parties consenting, free of force or grave external fault. If there is no freedom, the approval is null.

A Catholic church marriage cannot be formed if one the following obstacle are given, some of these dispensation may include Ancestral and permanent Impotence, Consanguinity to the fourth security line, including lawful adoption to the second security line, relationship by marriage, for example a sister-in-law in the direct line, previous relationship, Holy guidelines, continuous vows of chastity in a spiritual organization, difference of religious group 6, The ministers of matrimony stresses that husband and wife should realistically implement the marriage agreement. In the tradition Roman Catholic, the spouses are unstated to confer marriage on each other. The partners, as minister of elegance, obviously confer upon each other the sacrament of marriage and expressing their approval to the church.

Conclusion

The Sacraments of Christian faith includes Holy Orders and Matrimony. They are established so that the receiver may devote themselves toward the salvation of others. They also contribute to the deliverance of the receiver, but only for the reason that the recipients work for the salvation of others. For the Christian to receive Holy Orders generally, it is essential that he be a baptized male, and, in the case of grown up that he be acting on his own free will. Licit reception entails that the candidate be capable according to canon rules and that he be free from all obstructions.

All guidelines are normally awarded by bishops; but the abbots also have the authority of conferring tonsure and slight orders on their own subjects.

Reference

Buitendag, J. (2007). Matrimony in the teachings of Martin Luther, worldly yet holy: an alternative between secularism and clericalism.

Bausch, W. (1998). The original appearance of the Sacraments: Mystic.

Duffy, R. (1990). Eucharist in Oxford Dictionary’s Christian Church, New York: Oxford Press.

Giles, D. (2002). The Sacraments, Franciscan University: Steubenville.

Klein, G. and Wolfe R. (1998) Pastoral basics of the Sacraments: A Catholic viewpoint, New York: Paulist.

Williams, G. (1979). The Sacramental existence: An Orthodox Christian viewpoint, (3rd ed.), freedom: St. John of Kronstadt Press

Holy Orders refer to the sacrament through which Christians receive the authority and love to execute the holy duties of bishops, priests, and ministers of the Church. Christ selected and designed the first Apostles and bishops. Marriage is the Sacrament in which the family is established. The people who receive this great Sacrament end up becoming husband and wife. They are given grace to feel affection for each other and to rise up offspring to God 1. They become husband and wife until bereavement.

Several individuals have been concerned with the understanding of the sacraments of holy matrimony and the holy orders in the church’s contemporary theology. For instance The Catholic custom educates that sacraments are an outward signs, incidents that are clear in our understanding, of the unseen truth of God’s grace in our lives, which is practiced only indirectly by its consequence on our lives. And the customary lessons go further.

Not only do sacraments spot the approaching of grace with a noticeable symbol, but they bring about the realism of refinement by the means they connect us to the person of Jesus Christ present in the society which is his house of worship. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church society. Since the outcome of the sacraments is connected to the outer symbol, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament of occupation.

The Bible pioneers us to a widespread custom of sacramental movement. For example the Hebrew Scriptures do not utilize any phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but there are many others 2. However, in the New Testament Jesus built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his teachings. Consequently, the sacraments we rejoice in nowadays are all developed from these events and teachings of Jesus.

That is why we refer to Matrimony Holy Orders as the sacraments of occupation, a statement that originates from the Latin for ‘call’. Meaning that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all through our lives, we are called into existence, into human self-respect and accountability, and into certain associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does not come as expected but must be required and refined within the grace, or a particular outreach, of God.

The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacrament of matrimony, a theology of sexuality, and the association between matrimony and celibacy.The Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, maltreatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bring health and completeness and pleasure both within their individual family circle and in the wider society. This too is a necessary part of building the church, the society of the believers of Jesus. This also is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation.

The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God 3. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus; the matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage.

In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries.

From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ.

However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination.

When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a manner that may be new and thus seems odd. Some may even imagine that this is a more Protestant method of observing our Christian being collectively and at the nature and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built right into our sacramental performance and our theology of the sacraments. In addition, essentially and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders.

Though the present regulation of the Catholic Church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the building up of the body of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations.

The two sacraments of occupation, similar to the entire sacraments, are not just celebrations that occur in a given moment and then are history 4. They are ongoing and continuously unfolding the truth in our existence as we remain heading towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another.

The main fundamental calling of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more precisely initiation which is celebrated in first Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. Therefore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church.

Nothing is actually superior or closer in the association we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the world is built up. And these 2 are usually identified as the sacraments of vocation.

The Catholic Church's point of view concerning marriage was considerably customized by the 2nd Vatican convention. The congress adopts an amazingly individuality position which talk of the marriage covenant that is conserved by a permanent personal approval. Despite the fact that they do not make the other ends of nuptials of less value, the true perform of conjugal love, and the scenery of family life which results from it, tend to organize the partners to courageously cooperate with the love of the maker and redeemer who through them they develop and improve their own families.

Reliable married love is taken up into godly love and is enhanced by the redemptive supremacy of Christ and the salvation act of the Church. The new prominence in the religion of marriage is reliable with the allegiance of modern sociology that this age people marry and stay in marriage because of their love for each other. Moreover there is the emphasis on the common swap of love comprising the sacrament of marriage, on marital love as the basis of the body of marriage, on the necessity for development in this love to receive the sacrament to its full comprehension, and on the requirement for the Church to continuously bring forth the observer’s worth of this sacrament to the entire community of belief.

As two people are called to be truthful, kind, and polite in fulfillment of their marriage covenant to each other, hence the whole Church is called to be truthful to its agreement with God in Christ. The need of faith dedication for the sacrament of marriage is also emphasized. Marriage is not a ceremony whereby two people are lawfully bound together 5. Marriage as a sacrament is an act of reverence, and expression of trust, an indication of the unity of the Church and mode of the presence of Christ.

The whole consummation of marriage is more than a genetic act. The previous theology and the canon rule emphasized that a marriage amid two baptized Christians, once they are executed in accordance to the ritual of the Church and once accomplished by a particular act of physical union, can never be disbanded, not even by the pope. The expression of the mutual love according to the council which is at the emotion of the sacrament comprises of more than biological unification. It engages the good of the whole personality. Consequently it can enhance the expressions of body and psyche with a unique self-respect, making it possible for these terms as special component and signs of friendship classic marriage.

The broader ecclesial element of the sacrament is maintained. Christian spouse in virtue of the sacrament of marriage implies that the ambiguity of that unification and successful love that is there between Christ and the Church. The Catholic marriage which is also known as matrimony is a permanent union involving a man and a woman, formed by human agreement and approve by godly grace. It is among the seven sacraments and is normally celebrated in a matrimony Mass 5. The covenant necessitate that the two parties be one woman and one man and they be free to get married, that they enthusiastically and consciously enter into a suitable marriage agreement, and that they faithfully implement the performance of the agreement. From the viewpoint of the Catholic Church, the circumstances for a sacramental marriage, both the man and the woman ought to be baptized, capable of marrying and unreservedly approval to the marriage.

The Church in general offers classes some months prior to marriage so as to assist the participants inform their approval. All through or prior to this time, partner to be are confirmed, if they have previously not received authorization and it can be completed devoid of grave trouble. The Church has more necessities for the form of vows, which is the canonical form. Unless dispensed, the canonical type of marriage should be followed.

The partaker in a marriage agreement should be free to get married, and to tie the knot. They ought to be a single man and woman, with no hurdles as lay down out by Canon law, the partaker should plan marriage. It is consent that creates marriage in the Catholic Church. Approval consists in a human being act by which the associates equally give themselves to one another. The approval should be a free act of the will of the parties consenting, free of force or grave external fault. If there is no freedom, the approval is null.

A Catholic church marriage cannot be formed if one the following obstacle are given, some of these dispensation may include Ancestral and permanent Impotence, Consanguinity to the fourth security line, including lawful adoption to the second security line, relationship by marriage, for example a sister-in-law in the direct line, previous relationship, Holy guidelines, continuous vows of chastity in a spiritual organization, difference of religious group 6, The ministers of matrimony stresses that husband and wife should realistically implement the marriage agreement. In the tradition Roman Catholic, the spouses are unstated to confer marriage on each other. The partners, as minister of elegance, obviously confer upon each other the sacrament of marriage and expressing their approval to the church.

Conclusion

The Sacraments of Christian faith includes Holy Orders and Matrimony. They are established so that the receiver may devote themselves toward the salvation of others. They also contribute to the deliverance of the receiver, but only for the reason that the recipients work for the salvation of others. For the Christian to receive Holy Orders generally, it is essential that he be a baptized male, and, in the case of grown up that he be acting on his own free will. Licit reception entails that the candidate be capable according to canon rules and that he be free from all obstructions.

All guidelines are normally awarded by bishops; but the abbots also have the authority of conferring tonsure and slight orders on their own subjects.

Reference

Buitendag, J. (2007). Matrimony in the teachings of Martin Luther, worldly yet holy: an alternative between secularism and clericalism.

Bausch, W. (1998). The original appearance of the Sacraments: Mystic.

Duffy, R. (1990). Eucharist in Oxford Dictionary’s Christian Church, New York: Oxford Press.

Giles, D. (2002). The Sacraments, Franciscan University: Steubenville.

Klein, G. and Wolfe R. (1998) Pastoral basics of the Sacraments: A Catholic viewpoint, New York: Paulist.

Williams, G. (1979). The Sacramental existence: An Orthodox Christian viewpoint, (3rd ed.), freedom: St. John of Kronstadt Press

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