Minor Orders by FR

Total Page：16

File Type：pdf, Size：1020Kb

Minor Orders BY FR. LARRY RICE f you ask most Catholics about ordained ministries “Today, the Iand who does them, most would probably be able to name minor orders bishops, priests, and deacons. And today those are the ordained and tonsure orders in the Roman Catholic Church. ritual are fading But before 1972, there were ad- memories.” ditional “minor” order. As a sem- inarian progressed through his In 1972, Pope Paul VI suppressed and deacons. While the minor studies and formation, he would the minor orders, largely because orders are gone, seminarians have been inducted in the clerical they had become pro forma rituals intending on priesthood are state by a tonsure, a shaving of disconnected from the Church’s still ordained deacons-- transi- a portion of his head. Then, he life and sacraments. Today, sem- tional deacons-- often for their could have been received into inarians are “installed” as lec- last year of theological stud- the orders of Porter, Lector, Ex- tors authorized to proclaim the ies or for a pastoral internship. orcist, Acolyte, and Subdeacon. scriptures, and as acolytes who Until this last, a could still leave assist the priest at the altar. It’s Fr. Larry Rice is the former vocations formation and get married. But worth noting that both of these director for the Paulist Fathers. the subdiaconate included a vow ministries can be performed by of celibacy with precluded later lay people without any such “in- marriage. stallation,” so some pro forma rituals remain. None of these minor orders were considered sacraments, since Today the minor orders and they were not instituted by Christ tonsure ritual are fading memo- himself. ries. The ordained ministers in the church are bishops, priests, Copyright © 2018, United States Conference of Catholic Bishops, Washington USCCB DC. All rights reserved. .

Copy Link

Recommended publications

An Argument for the Wider Adoption and Use of Traditional Academic Attire Within Roman Catholic Church Services
Transactions of the Burgon Society Volume 17 Article 7 10-21-2018 An Argument for the Wider Adoption and Use of Traditional Academic Attire within Roman Catholic Church Services Seamus Addison Hargrave [email protected] Follow this and additional works at: https://newprairiepress.org/burgonsociety Part of the Catholic Studies Commons, Fiber, Textile, and Weaving Arts Commons, Higher Education Commons, History of Christianity Commons, and the Religious Education Commons This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License Recommended Citation Hargrave, Seamus Addison (2018) "An Argument for the Wider Adoption and Use of Traditional Academic Attire within Roman Catholic Church Services," Transactions of the Burgon Society: Vol. 17. https://doi.org/10.4148/2475-7799.1150 This Article is brought to you for free and open access by New Prairie Press. It has been accepted for inclusion in Transactions of the Burgon Society by an authorized administrator of New Prairie Press. For more information, please contact [email protected]. Transactions of the Burgon Society, 17 (2017), pages 101–122 An Argument for the Wider Adoption and Use of Traditional Academic Attire within Roman Catholic Church Services By Seamus Addison Hargrave Introduction It has often been remarked that whilst attending Church of England or Church of Scotland services there is frequently a rich and widely used pageantry of academic regalia to be seen amongst the ministers, whilst among the Catholic counterparts there seems an almost near wilful ignorance of these meaningful articles. The response often returned when raising this issue with various members of the Catholic clergy is: ‘well, that would be a Protestant prac- tice.’ This apparent association of academic dress with the Protestant denominations seems to have led to the total abandonment of academic dress amongst the clergy and laity of the Catholic Church.
[Show full text]
PDF Download Holy Orders Kindle
HOLY ORDERS PDF, EPUB, EBOOK Benjamin Black | 256 pages | 06 Jun 2013 | Pan MacMillan | 9781447202189 | English | London, United Kingdom Holy Orders PDF Book Main article: Bishop Catholic Church. The consecration of a bishop takes place near the beginning of the Liturgy, since a bishop can, in addition to performing the Mystery of the Eucharist, also ordain priests and deacons. In , the minor orders were renamed "ministries", with those of lector and acolyte being kept throughout the Latin Church. Only those orders deacon , priest , bishop previously considered major orders of divine institution were retained in most of the Latin rite. Print Cite. Please help improve this section by adding citations to reliable sources. Elders are usually chosen at their local level, either elected by the congregation and approved by the Session, or appointed directly by the Session. Retrieved As such, she does not receive the sacrament of holy orders. In the Eastern Catholic Churches and in the Eastern Orthodox Church , married deacons may be ordained priests but may not become bishops. The deacon's liturgical ministry includes various parts of the Mass proper to the deacon, including being an ordinary minister of Holy Communion and the proper minister of the chalice when Holy Communion is administered under both kinds. A candidate for holy orders must be a baptized male who has reached the required age, has attained the appropriate academic standard, is of suitable character, and has a specific clerical position awaiting him. Who would be the human priest to whom Christ would give the power of making the God-Man present upon the altar, under the appearances of bread and wine? Once a man has been ordained, he is spiritually changed, which is the origin of the saying, "Once a priest, always a priest.
[Show full text]
A Review of Dissident Sacramental Theology
A REVIEW OF DISSIDENT SACRAMENTAL THEOLOGY Five years ago it was my privilege to address this Society, making a cursory review of the main points on which Catholics and Orthodox disagree in the realm of dogmatic theology. These points are neither too numerous nor too difficult to preclude a harmonious solution. The most fundamental issue is the primacy of the pope. But even here, since the Orthodox already believe in the infallibility of the Church and in an honorary primacy of the Bishop of Rome in that Church, it might not be too sanguine to posit the possibility of arriving at an understanding of the pope as the mouthpiece of the infallible Church. This year the officers of the Society have requested a review of Orthodox sacramental practice in the hope that this might furnish some summary of Orthodox moral theology by providing a glimpse of the actual religious life in an Orthodox parish, as well as bring- ing our Catholic theologians up to date on the practical questions they must face regarding intercommunion if any reunion should ever be achieved. At the outset we should express the caution that in this practical as well as in the theoretical sphere, we must beware of absolute predications—because there is apt to be a divergency of practice between the various national groups of Orthodox and even within the same national group. The chief bodies of Orthodox—at least as far as theological leadership is concerned—are the Greeks and the Russians. Usually the Syrian and Albanian Orthodox will follow Greek practice, while the various Slav groups like the Serbs, Bulgars and Ukrainians will be content to follow the hegemony of the Russian Orthodox Church.
[Show full text]
Program of Priestly Formation
Program of Priestly Formation The document Program of Priestly Formation (fifth edition) was developed by the Committee on Priestly Formation of the United States Conference of Catholic Bishops (USCCB). It was approved by the full body of bishops at its June 2005 General Meeting, received the subsequent approbatio of the Holy See, and has been authorized for publication by the undersigned. Msgr. David J. Malloy, STD General Secretary, USCCB In 2001 the National Conference of Catholic Bishops (NCCB) and United States Catholic Conference (USCC) became the United States Conference of Catholic Bishops (USCCB). Scripture texts used in this work are taken from the New American Bible, copyright © 1991, 1986, and 1970 by the Confraternity of Christian Doctrine, Washington, DC 20017 and are used by permission of the copyright owner. All rights reserved. Excerpts from the Catechism of the Catholic Church, second edition, copyright © 2000, Libreria Editrice Vaticana-United States Conference of Catholic Bishops, Washington, D.C. Used with permission. All rights reserved. Excerpts from Vatican Council II: The Conciliar and Post Conciliar Documents, New Revised Edition, edited by Austin Flannery, OP, copyright © 1996, Costello Publishing Company, Inc., Northport, N.Y. are used with permission of the publisher, all rights reserved. No part of these excerpts may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, pho- tocopying, recording, or otherwise—without express written permission of Costello
[Show full text]
On Scandalizing Moments, and the Abolition of the Minor Orders
Share 0 More Next Blog» Create Blog Sign In Friday, January 22, 2010 About Me On Scandalizing Moments, and the Abolition of the Minor Orders CLAIRE CHRISTINA One of the more inspiring (if crazier) stories I heard in college was about Pope Paul VI. NEW YO RK CITY, UNITED I don't remember all the details, but apparently he'd called together a group of advisors STATES in the late '60s and had them evaluate various aspects of sexual morality. The advisors unanimously reached the conclusion that contraception was totally fine. Paul VI thanked Born and raised in them, and then promulgated Humanae Vitae anyway. Jersey. B.A. in I was thumbing through Anibale Bugnini's Reform of the Roman Liturgy the other day, Catechetics from the Franciscan and happened upon the section that dealt with the minor orders. Some background is in University of Steubenville. M.A. in order: Before Vatican II, there were nine minor orders, steps on the way to the Liturgical Studies from the Liturgical priesthood - kind of like a religious taking temporary vows before taking perpetual vows Institute. Brief but delightful stint in (the minor orders no longer exist in the Roman Church*). In Sacrosanctum Concilium, the Council Fathers called for some changes and simplifications in the liturgical and Atlanta. Currently working for a paraliturgical rites of the Church, and Bugnini's book is intended as a memoir (but Catholic publisher in New York. Life is sometimes feels like a tell-all) about the Consilium, the Sacred Committee of Rites, and good. the process of the revision of the liturgy.
[Show full text]
The Ordained Christian Ministry from the Patristic Era to the Late Middle Ages
47 H. Econe Porter CHURCH AND MINISTRY FROM HIPPOLYTUS TO THE CONCILIARISTS The Ordained Christian Ministry from the Patristic Era to the Late Middle Ages From the age of the church fathers through the late middle ages represents nearly three quarters of Christian history. with all that this involves. Nonetheless. I have been asked to survey what I know about the ordained leadership of the Christian church during this long period. Obviously. much must be omitted. I will endeavor at least to touch on matt~rs which interest me and which I hope will interest you. I. Summary of Patristic System Let us first summarize and recall the system which had been in effect in all catholic or orthodox Christian communities. so far as we know, at least since the beginning of the third century. This system is described in the Apostolic Tradition of HippoZytus and other church orders. and is alluded to in the writings of St. Cyprian and many other church fathers. 1 In each city where there was a Christian community. it was presided over by a bishop. In all the larger places this was a full time occupation and the bishop was supported by the church, unless he was a lando~~:ner or man of means. as a few were. He might be celibate, or a widower, or the husband of one wife, as in I Timothy 3:2. The Reverend Dr. H. Boone Porter is editor of The Living Church. 48 The bishop supervised and directed the church in conjunction with a council or assembly of presbyters or elders.
[Show full text]
Duties of Those in Minor Orders Old Catholic Apostolic Church
Old Catholic Apostolic Church Roles and Responsibility of those in Minor Orders The minor orders in OCAC are: Cleric - which may be by admission or ordination; others by ordination only. Doorkeeper, the next progression, Reader, the Order; not to be confused with lay reader. Exorcists, (exorcisms are now carried out by priests) Acolyte, where the altar layout is learned. Sub-deacon; the highest minor order and a grade of probation for the higher orders. Each minor order is equal in status, except the higher grades indicate a greater level of experience and progression. Your faculties (licence) prove that OCAC has empowered you as a minor cleric to do these roles and duties. You must: 1. Pray regularly for yourself and others. 2. Be obedient to Christ in all you do. 3. Be obedient to the Canon Law of OCAC and your mentor and Ordinary. 4. Always seek to encourage others to join OCAC - evangelism. 5. Continue your study and progression. 6. Wear your cassock and surplice or alb and cinture when taking services, but you can't wear a clerical collar* until you are sub-deacon. *You may wear a clerical collar when asked to by your mentor or ordinary for special services like synod or consecrations. 7. Read the Bible to yourself and others. 8. Always follow codes of conduct suggested by the church. 9. Be dutiful, honest and diligent; clean and respectable. 10. You must notify your mentor or ordinary of any circumstance which may affect your ministry. 11. You need to regularly speak with your mentor, and Ordinary.
[Show full text]
Volume LVII January 2021 Archbishop of Hartford Most Rev
Members Most Rev. Leonard P. Blair, Chairman Volume LVII January 2021 Archbishop of Hartford Most Rev. Paul S. Coakley Archbishop of Oklahoma City Pope Francis Opens Institution of Lectors and Acolytes to Women Most Rev. Samuel J. Aquila Archbishop of Denver Most Rev. Joseph M. Siegel Pope Francis issued the Apostolic Letter motu proprio Spiritus Domini on January 10, Bishop of Evansville 2021, modifying the provisions of Canon 230 § 1 to allow women to be instituted in the Most Rev. Christopher J. Coyne ministries of lector and acolyte. An accompanying letter to Luis Cardinal Ladaria, SJ, Bishop of Burlington Most Rev. John T. Folda Prefect of the Congregation for the Doctrine of the Faith, provided a fuller explanation Bishop of Fargo of the reasons for this change; that letter is available at www.Vatican.va/content/ Most Rev. Daniel E. Garcia francesco/en/letters/2021/documents/papa-francesco_20210110_lettera-donne- Bishop of Monterey Most Rev. Timothy C. Senior lettorato-accolitato.html. The text of the Pope’s motu proprio is reprinted for the Auxiliary Bishop of Philadelphia benefit of our readers: Most Rev. Daniel H. Mueggenborg Auxiliary Bishop of Seattle The Spirit of the Lord Jesus, the perennial source of the Church’s life and mission, Consultants distributes to the members of the People of God the gifts that enable each one, in a Right Rev. Gregory J. Polan, OSB different way, to contribute to the edification of the Church and to the proclamation of Abbot Primate of the Benedictine Confederation the Gospel. These charisms, called ministries because they are publicly recognized Right Rev.
[Show full text]
Chapter 14 Extraordinary Form of the Roman Rite A
CHAPTER 14 EXTRAORDINARY FORM OF THE ROMAN RITE A. INTRODUCTION 14.1.1 The Roman Missal promulgated in 1970 by Pope Paul VI is the ordinary expression of the lex orandi of the Catholic Church of the Latin rite. Nonetheless, it is permissible to celebrate the sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Blessed Pope John XXIII in 1962 as an extraordinary form of the liturgy of the Church.1507 14.1.2 It is permissible as well, in the circumstances described below, to use the liturgical books promulgated or in use in 1962 for the celebration of some of the other sacraments and rites.1508 14.1.3 In addition to the Roman Missal, the liturgical books promulgated or in use in 1962 were the following: a. the Roman Breviary, in the typical edition of 1962; b. the Roman Martyrology; c. the Roman Ritual, in the typical edition of 1952, and local rituals derived from it;1509 1507 SP 1. It is not clear what “never abrogated,” used in the full text of this article in reference to the MR1962, means; for if the Missal was “never abrogated,” the law requiring its use certainly was. “Paul VI’s 1969 apostolic constitution Missale Romanum, was properly promulgated as law in the Acta Apostolicae Sedis, in keeping with canon 9 of the 1917 code. The constitution required the use of the newly revised Roman Missal and abrogated previous law that had required use of the Tridentine rite Mass. The Pope decreed that his constitution had the force of law ‘now and in the future,’ and he expressly revoked contrary law, including ‘the apostolic constitutions and ordinances issued by our predecessors and other prescriptions, even those deserving of special mention and amendment.’ Moreover, the March 26, 1970, decree of the Sacred Congregation for Divine Worship promulgating the editio typica of the revised Roman Missal contained the phrase, ‘Anything to the contrary notwithstanding.’” For a priest lawfully to use MR1962, even in private, an indult or permission of the ordinary was required.
[Show full text]
How a Layman Can Serve As Subdeacon in the EF in Response to the PCED’S Ruling, a Few Dioceses Began to Install Laymen As Acolytes
Tridentine Community News November 11, 2018 – Resumed Fifth Sunday After Epiphany How a Layman Can Serve as Subdeacon in the EF In response to the PCED’s ruling, a few dioceses began to install laymen as Acolytes. The Diocese of Lincoln, Nebraska and the One of the most frequent questions this writer has heard over the U.S. [Anglican] Personal Ordinariate of the Chair of St. Peter past year has been whether it is permissible for a layman to serve stand out: both install large numbers of men as Acolytes, the latter as Subdeacon for a Solemn High Mass in the Extraordinary Form. specifically to assist at Solemn High Masses. Some Latin Mass communities have been using laymen in this capacity; the question is whether this is actually permitted. The The challenge nowadays is that many if not most bishops do not answer is yes, under specific circumstances. understand the PCED’s rulings and have little if any interest in taking what they see as unusual steps to assist Latin Mass It is worth mentioning that the laws governing this matter are not communities. Archbishop Allen Vigneron in Detroit and Bishop all that easy to find. One really has to be a scholar of Tridentine Earl Boyea in Lansing, Michigan, for example, have not installed Mass rubrics to find the answer. The entity governing such any laypeople to the Ministry of Acolyte, despite having been matters, the Pontifical Commission Ecclésia Dei in Rome, does a made aware of the PCED’s stance on the matter. poor job of publicizing its rulings.
[Show full text]
Liturgical Manual for Deacons
Liturgical Manual For Deacons ROMAN CATHOLIC DIOCESE OF PHOENIX 2012 REVISION PREFACE OF AD 2007 This liturgical guide for deacons was developed to be a practical tool for the preparation of deacon candidates and for the on-going formation of those already ordained to the diaconate. It is a teaching resource for candidates and deacons. It is also intended to be a reference for pastors who have deacons assigned to the parish and especially for priest celebrants who have deacons assisting them at Mass. The aspiration is this document will help unfold the beauty of the sacred liturgy, promote understanding, prayerfulness, reverence, and unity in the liturgical service of deacons. This guide is intended to be a “living document” which will be reviewed, amended, and revised as needed to remain accurate, current, and useful. It will always be a work in progress as new and better ways are found to form deacons liturgically. The steps leading to the development of this guide were begun by Bishop Thomas J. Olmsted with his authorization of a study committee to facilitate the revision of the 1994 Liturgical Handbook for Deacons, which had become outdated. His directions to the committee were to draft a liturgical guide which (1) involved consultation with the primary stakeholders, (2) was developed under the leadership of the Office of Worship and facilitated by the Office of the Diaconate, (3) which included consultation with an outside expert in liturgy and the diaconate, and (4) was practical for the use of deacon candidates, deacons, priests, pastors and the bishop. Members of the study committee were Roslyn Gutierrez, past Director of the Office of Worship, Sr.
[Show full text]
Anglican Orders: a Report on the Evolving Context for Their Evaluation in the Roman Catholic Church
USCCB > Beliefs And Teachings > Ecumenical And Interreligious > Ecumenical > Anglican ANGLICAN ORDERS: A REPORT ON THE EVOLVING CONTEXT FOR THEIR EVALUATION IN THE ROMAN CATHOLIC CHURCH INTRODUCTION The Anglican-Roman Catholic Consultation in the United States has since 1986 addressed the question of the evaluation by the Holy See of Anglican orders. In 1985 Jan Cardinal Willebrands, using a phrase taken from the ARCIC Final Report, had recognized that 'a new context' is now affecting the discussion of Anglican orders within the Roman Catholic Church because of the development of the thinking in the two Communions regarding the nature of the eucharist and ordained ministry. It has been the purpose of ARC-USA to discuss and to outline the positive dimensions of the 'new context'. We wish to underline at the outset the limits of this study. We have focused our attention on factors that seem most to encourage the reconciliation of our two Communions. Other observers may point to additional features of Anglican/Roman Catholic relationships in the last century, such as an interpretation of Apostolicæ Curæ as an infallible pronouncement of the Holy See, the encyclical Mortalium Animos of 1928, or the reluctance of some Anglicans to move toward belief in the eucharist celebration as a sacrifice. And there are recent developments which have been omitted from consideration in this statement, such as the ordination of women to the priesthood and episcopate within the Anglican Communion. No realistic observer can exclude these events for 'the new context'. Yet we have acted on the suggestion of Cardinal Willebrands in his 1985 letter that it is the negative judgment of Pope Leo XIII in Apostolicæ Curæ (1896) against the validity of Anglican ordinations that is still 'the most fundamental' issue that hinders the mutual recognition of ministries between the Roman Catholic Church and the Anglican Communion.
[Show full text]