Қасиетті Тапсырыстар

Holy Orders is a sacrament in which men are approved orordainedby the Church to perform the other six таинства. The men may be deacons, priests or bishops.

дегенмен, the sacrament of Holy Orders is performed only by bishops, and that follows directly from the Bible.

There is an established way in Scripture in which God’s call to the ministry is given and received. It flows from God to Jesus, from Jesus to the Apostles, and from the Apostles to their successors (көру Лұқа жазған ізгі хабарда 10:16 мен Жохан жазған Ізгі хабар 13:20; 20:21). Солай, the sacrament of Holy Orders can be performed only by an Apostle or only by one on whom apostolic authority has been conferred. Мысалы, Paul writes in his Тімотеге Бірінші хат (4:14), “Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you” (көру 5:22, оның Second Letter to Timothy, 1:6, және оның Letter to Titus 1:5). Солай, the sacrament follows an unbroken chain from Jesus to today’s newest Catholic priest. (More on this below.)

In the early Church, a hierarchy developed that consisted of bishops, presbyters (or elders), and deacons, which corresponded to Israel’s three-tiered structure of high priest, діни қызметкерлер, and Levites (Пауылдың қараңыз Letter to the Phillipians, 1:1; Saint JamesEpistle, 5:14; The Book of Numbers, 32; The Second Book of Chronicles 31:9-10).1 In Israel, the priest was seen as God’s unique emissary (көру Малахи 2:7), being set apart from the assembly by an anointing and the imposition of hands (көру Мысырдан шығу 30:30 немесе Заңды қайталау 34:9).

Given that the Apostles were Jews, the Church adopted these Jewish customs for her rite of ordination.

Aren’t We all Priests?

Жоқ, but sometimes people are confused by the Bible’s message that all believers are called to share in Christ’s priesthood. Мысалы, Saint Peter’s Бірінші хат (2:9) мемлекеттер, “You are a chosen race, a royal priesthood, a holy nation, God’s own people.These words are a reference back to Мысырдан шығу 19:6, “You shall be to me a kingdom of priests and a holy nation.

Reserving the authority to perform sacraments to a special group of individuals (діни қызметкерлер) is known as sacerdotalism.

In the Old Covenant, a smaller, sacerdotal priesthood existed within the larger priestly nation of Israel. As we explain, it is the same in the New Covenant.

The Bible reveals the sacerdotal priesthood to be a kind of spiritual fatherhood, which is why the Catholic Church teaches that priestly ordination is reserved for men alone. Мысалы, in the Old Testament, The Судьялар кітабы (18:19) мемлекеттер: “Come with us, and be to us a father and a priest.

Сияқты, Жаңа Өсиетте, Paul writes in his Қорынттықтарға арналған бірінші хатында (4:15) сол “For though you have countless guides in Christ, Сіз көптеген әкелердің қажеті жоқ. For I became your father in Christ Jesus through the Gospel.Paul elaborates more on this spiritual fatherhood or sacerdotal priesthood at the start of that same chapter, when he says, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God” (4:1).2

At the start of His ministry, Jesus remarked that the crowds resembledsheep without a shepherd,” былай, “The harvest is plentiful, бірақ жұмысшылар аз; pray therefore the Lord of the harvest to send out laborers into his harvest” (көру Матай 9:36, 37-38). These remarks preface His selection of the Twelve Apostles, whom He empowered and sent out as His vicarious shepherds over the faithful (көру Жохан жазған Ізгі хабар 21:15-17; The Апостолдар актілері 20:28; және Петірдің Бірінші хат 5:2). “You did not choose me,” He later reminded them, “but I chose you and appointed you that you should go and bear fruit” (Джон 15:16). “How can men preach unless they are sent?” writes Paul in his Римдіктерге арналған хатының, 10:15.

Nowhere in Scripture does a man assume the ministry for himself. “One does not take the honor upon himself, but is called by God, Аарон болды сияқты,” write Paul in his Letter to the Hebrews 5:4 (see his Letter to the Colossians 1:25, Сондай-ақ,). When certain Jewish exorcists attempt to rebuke evil spiritsby the Jesus whom Paul preaches,” the spirits reply, “Jesus I know, Пауылды да танимын; but who are you?” (Апостолдар актілері, 19:13, 15).

Солай, a valid call to the ministry ordinarily involves the confirmation of the apostolic hierarchy. Мысалы, in the Act of the Apostles (1:15), Matthias does not stand up and take his ministerial office by his own volition. He is elected according to the authority of Peter and the Apostles, under the guidance of the Holy Spirit. Neither does Paul, in spite of his dramatic conversion, set off on his own to preach the Gospel, claiming God’s anointing for himself. As mentioned in his Letter to the Galatians (1:18), he goes first to Jerusalem to receive the approval of the Apostles, and later he returns to verify the gospel he is preaching is correct (2:2).

While all Christians are called to evangelize, the Apostles and their successors have the unique call of safeguarding the Deposit of Faith and teaching the faithful. In the Матай жазған Ізгі хабарда (28:19-20) Jesus says to the Apostles, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.

Сияқты, in his Second Letter to Timothy, Paul instructs: “Guard the truth that has been entrusted to you by the Holy Spirit who dwells within us,… What you have heard from me before many witnesses entrust to faithful men who will be able to teach others also.” (өлеңдер қараңыз 1:14; 2:2; 1:13; мен Апостолдар актілері 2:42).

Actually, when His ministers teach it is Christ Himself who teaches through them as He said: “He who hears you hears me, and he who rejects you, rejects me, and he who rejects me rejects him who sent me” (Лұқа 10:16). Elsewhere He declares, “Шынында да, шын мәнінде, Сендерге айтамын, he who receives any one whom I send мені қабылдаса; and he who receives me receives him who sent me” (Джон 13:20; курсив).

The Apostles are given the authority of presiding over the Eucharistic celebration. Мысалы, while instituting the Eucharist at the Last Supper, He bids them, “Мені естеріңе түсіру үшін осылай істеңдер!” (Лұқа 22:19 and Paul’s First Letter to the Corinthians, 11:23-24). The Apostles receive a unique share in His priesthood and with it the chief duty of offering the Eucharistic Sacrifice on behalf of the faithful (CF. бар. 5:1).3

The Apostles also receive from Jesus the power to forgive sins through the gift of the keys given to Peter and the authority tobind and looseconferred on them as a group (CF. Matt. 16:19; 18:18). “Әкем мені жіберді ретінде,” the Savior tells them, “even so I send you. … Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (Джон 20:21-23; курсив).

  1. Though the fullness of the apostolic office with all its prerogatives was not passed down, the bishops, as direct successors to the Apostles, remained at the head of the hierarchy.
  2. The wordmystery,” грекше, mysterion, is translated in Latin as sacramentum немесе “sacrament.The Greek Orthodox continue to this day to refer to the Sacraments as the sacredMysteries.
  3. The Biblical view of the Eucharist as a Sacrifice (CF. Mal. 1:11; 1 Cor. 10:1-5, 15-22; 11:23-30; бар. 10:25-26), ақиқатында, further points to the existence of a sacerdotal priesthoodfor the presence of a sacrifice necessitates a priesthood to offer it. Pope Saint Clement, writing from Rome in about the year 96, clearly distinguished between the Eucharistic Sacrifice offered by the ministerial priesthood and the spiritual sacrifices offered by the priesthood of the laity (CF. Clement’s Letter to the Corinthians 40-41). Misunderstanding the Eucharistic Sacrifice, non-Catholics sometimes accuse Catholics ofre-sacrificingJesus at Mass. The Eucharistic Sacrifice is not a re-sacrificing, дегенмен, but a re-presentation of the one Sacrifice of Calvary. Christ does not die again; His saving Flesh and Blood are made present on the altar under the appearances of Bread and Wine so that the faithful mayproclaim the Lord’s death until he comesas Paul wrote in his Қорынттықтарға арналған бірінші хатында (11:26).