Sacraments at the Service of Communion

(Marriage and Holy Orders)

Introduction :

The sacrament of service helps Christians in carrying the mission to serve others. This module will
help you understand the Church Teachings on the sacrament of service namely the sacrament of Holy
orders and the sacrament of marriage.
Learning Outcomes :

At the end of this module, you are expected to:

a. Identify words that are associated the very meaning of holy orders and marriage.
b. Identity the differences of the Degrees of Order: Bishop, Priest, Deacon.
c. Cite one experience of expressing a desire to fulfill religious/priestly/minister or marriage
vocation.

Topic 1: Sacraments of Matrimony

“That is why a man leaves his father and mother and clings to his wife, and the two of them
become one body.”

 The Sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the
grace to love each other with the love with which Christ has loved His Church. The grace of the
Sacrament perfects the human love of the spouses, strengthens their indissoluble unity, and
sanctifies them on the way to eternal life [Catechism of the Catholic Church 1994 Reference:
1661].

 Matrimony is one of the two sacraments of service. Married couples promise to serve each
other with love and to serve each other with love an to serve the whole Church. They enter
into a lifelong covenant of love. This is their vocation. They serve the Church by their love and
they share in God’s creation in a special way when they give birth to children. In Matrimony,
God gives a man and woman the special grace and blessing to build a Christian family together.
The Church celebrates the call to love in a special way in the sacrament of Matrimony or
marriage.

What does the Catechism of the Church say about Marriage?

 By their matrimonial Covenant, a man and a woman establish a partnership of the whole of
life. This Covenant is by nature ordered to the good of the spouses and the procreation and
education of offspring. Between the baptized, Christ has raised this Covenant to the dignity of
a sacrament (Canon 1055, #1).
Marriage in the Order of Creation

 Sacred Scripture begins with the creation of man and woman in the image and image and
likeness of God and conclude with a vision of “the wedding-feast of the Lamp” (Rev 19:7,9).
Scripture speaks throughout of marriage and its “mystery”, its institution and the meaning God
has given it, its origin and its end, its various realizations throughout the history of salvation,
the difficulties arising from sin and its renewal “in the Lord” in the New Convent of Christ and
the Church (1 Cor 7:39; cf. Eph 5:31-32).

God Calls Man and Woman to Existence Through Love

 God who created man out of love also calls him to love the fundamental and innate vocation of
every human being. For man is created in the image and likeness of God who is himself love: “So
God created human beings, making them to be like himself. He created them male and
female.” (Gen 1:27).
 God created man in his own image and likeness: calling him to existence through love, He called
him at the same time for love. Love is the fundamental and innate vocation of every human
being.

First Effect of the Sacrament of Marriage: Bond which is Perpetual and Exclusive

 The Code of Canon Law states: “From a valid marriage arises a bond between the spouses which
by its very nature is perpetual and exclusive; furthermore, in a Christian marriage the spouses
are strengthened and, as it were, consecrated for the duties and the dignity of their state by a
special sacrament” (Can. 1134)
 The marriage bonds. The consent by which the spouses mutually give and receive one another
is sealed by God himself. From their covenant arises “an institution, confirmed by the divine law,
. . . even in the eyes of society” (GS 48, 1)
 The covenant between the spouses is integrated into God’s covenant with man: “Authentic
married love is caught up into divine love” (GS 48 # 2). Thus, the marriage bond has been
established by God himself in such a way that a marriage concluded and consummated between
baptized persons can never be dissolved.

Second Effect: The grace of the Sacrament of Matrimony

 The grace of the sacrament of Matrimony. “By reason of their state in life and of their order,
[Christian spouses] have their own special gifts in the People of God” (LG 11 # 2). This grace
proper to the sacrament of Matrimony is intended to perfect the couple’s love and to
strengthen their indissoluble unity.

The Productiveness or fecundity of Marriage

 Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child
does not come from outside as something added on to the mutual love of the spouses, but
springs from the very heart of that mutual giving, as its fruit and fulfillment.
Adultery Is an Offense Against the Dignity of Marriage

 Adultery refers to marital infidelity. When two partners, of whom at least one is married to
another party, have sexual relations - even transient ones - they commit adultery. Christ
condemns even adultery of mere desire. The sixth commandment and the New Testament
forbid adultery absolutely. The prophets denounce the gravity of adultery; they see it as an
image of the sin of idolatry.

Divorce is an Offense Against the Dignity of Marriage

 The Lord Jesus insisted on the original intention of the Creator who willed that marriage be
indissoluble. He abrogates the accommodations that had slipped into the old Law.
 The baptized, "a ratified and consummated marriage cannot be dissolved by any human power
or for any reason other than death” (CIC, can. 1141).
 The separation of spouses while maintaining the marriage bond can be legitimate in certain
cases provided for by canon law. (Cf. CIC, Cann. 1151-1155).
 If a husband, separated from his wife, approaches another woman, he is an adulterer because
he makes that woman commit adultery, and the woman who lives with him is an adulteress,
because has drawn another's husband to herself (PG 31, 849-852).

Divorce is a grave offense against the Natural Law

 Divorce is a grave offense against the natural law. It claims to break the contract, to which the
spouses freely consented, to live with each other till death. Divorce does injury to the covenant
of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is
recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a
situation of public and permanent adultery:
 “If a husband, separated from his wife, approaches another woman, he is an adulterer because
he makes that woman commit adultery, and the woman who lives with him is an adulteress,
because she has drawn another's husband to herself” (PG 31,849-852).

Right to a Trial Marriage is Against the Dignity of Marriage

 Some today claim a "right to a trial marriage" where there is an intention of getting married
later. However firm the purpose of those who engage in premature sexual relations may be,
"the fact is that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship
between a man and a woman, nor, especially, can they protect it from inconstancy of desires or
whim”.(CDF, Persona humana 7).
 Carnal union is morally legitimate only when a definitive community of life between a man and
woman has been established. Human love does not tolerate "trial marriages." It demands a
total and definitive gift of persons to one another.
Topic 2: Sacrament of Holy orders
What is Sacrament of Holy Order

 The sacrament of holy orders is the concrete way “through which the mission entrusted by
Christ to his apostles continues to be exercised in the church until the end of time” for the
salvation of all (Catechism of the Catholic Church, No. 1536).
 Although the sacrament of holy orders is constituted as one sacrament.

Three Different “degree” in the Sacrament:

 From the very beginning, the three degrees of Church ministry have been called bishop, priest,
and deacon. Catholic doctrine recognizes two degrees of ministerial participation in Christ's
priesthood - the episcopacy and the presbyterate.
 The deaconate is meant to serve these two orders. Therefore, the word sacerdos (priest)
denotes bishops and priests. However, all three orders (the two degrees of priesthood and the
degree of service) are conferred by sacramental "ordination" (Holy Orders).

The Bishops (episcopoi) - are those who have care of multiple congregations (diocese) and have the task
of appointing, ordaining, and disciplining priests and deacons, and shepherding the larger Christian
community. They are often called ‘evangelists’ in the New Testament. Examples of first century bishops
include Timothy and Titus (1 Tim. 5:19-22, 2 Tim. 4:5, Titus 1:5).

The Priests (presbuteroi) - are also known as “presbyters” or “elders.” In fact, the English term “priest”
is simply a contraction of the Greek word “presbuteros.” They have the responsibility of teaching,
governing, and performing the sacraments in a given congregation (1 Tim. 5:17, Jas. 5:14-15). Like
bishops, they receive their priesthood in the one priesthood of Jesus Christ.

The Deacons (diakonoi) - are the assistants of the bishops and have the task of teaching and
administering certain church functions, such as the distribution of food, caring for the sick, preaching,
etc. (Acts 6:1-6).

God Calls to the Ordained Ministry

 No one has a right to receive the sacrament of Holy Orders. Indeed, no one claims this office for
himself; he is called to it by God (Hebrew 5:4). Anyone who thinks he recognizes the signs of
God's call to the ordained ministry must humbly submit his desire to the authority of the
Church, who has the responsibility and right to call someone to receive orders. Like every grace
this sacrament can be received only as an unmerited gift.

The Old Testament Priesthood

 Although Israel was "a kingdom of priests," God set aside the tribe of Levi for liturgical service.
By a special rite of consecration, they were "appointed to offer gifts and sacrifices for sin." (Heb
5:1)
  This priesthood remains powerless to achieve definitive salvation which is accomplished only by
Christ's sacrifice.

Prefiguring Christ's Priesthood (1541-1543 CCC)

Catholic liturgy sees

a. the priesthood of Aaron,

b. the service of the Levites, and
c. the anointing of the seventy elders (Num 11:24-25) as prefiguring the ordained ministry of the
New Covenant.

Christ's Single Offering (“once for all”)

 The fulfillment of the Old Covenant priesthood came about in Christ, the "one mediator
between God and man" (Tim 2:5). Christian Tradition sees Melchizedek ("priest of God Most
High") as a prefiguration of the priesthood of Christ who "by a single offering has perfected for
all time those who are sanctified" (Heb 10:14).
 Christ's sacrifice, although unique and accomplished once for all, is made present in the
Eucharistic sacrifice. The one priesthood of Christ is made present through the ministerial
priesthood. "Only Christ is the true priest, the others being only his ministers" (St. Thomas
Aquinas).

Two Priesthoods: Ministerial/Hierarchical and Common

 Christ has made his Church "a kingdom of priests for his God and Father" (Rev 1:6). Through
Baptism and Confirmation, the faithful are "consecrated to be a holy priesthood" (Second
Vatican Council).
 The ministerial, hierarchical priesthood (bishop, priest, and deacon) and the common
priesthood (all the faithful) are ordered to one another, but differ essentially.
a. The common priesthood is the unfolding of baptismal grace so the person lives in the Spirit.
b. The ministerial priesthood is directed to the unfolding of the baptismal grace in all Christians.
This priesthood is given by another sacrament, namely, Holy Orders.

Holy Orders as the Way of Transmission of Apostolic Succession

 This "apostolic succession" structures the whole liturgical life of the Church and is itself
sacramental, handed on by the sacrament of Holy Orders.

Representing Christ and the Church

 Besides representing Christ to the faithful, the ministerial priesthood offers prayers to God in
the "name of the whole Church."

The priests are not delegates of the community

  The priests are not delegates of the community. Because the whole Church (head and members)
prays and offers itself, the ministers are ministers of Christ and of the Church. Because the
ministerial priesthood represents Christ, it can represent the Church.

The Sins of the Minister

 In spite of this, the minister is not preserved from all human weakness or even from sin. The
guarantee of the Spirit extends to the sacraments so that the minister's own sins cannot impede
their grace. In other acts, however, the minister can harm the fruitfulness of the Church.
 This priesthood is ministerial (ordained to service). It is entirely dependent on Christ and
ordered for the good of others. Because the sacrament gives him the sacred power of Christ, the
minister must follow the model of Christ.

The Brotherhood of the Priests: Presbyterium

 With their bishop, priests constitute a unique sacerdotal college (presbyterium). In each local
assembly, they represent the bishop, assume his duties and exercise their ministry in
communion with him. The bishop sees them as co-workers and sons. To the bishop, the priests
owe love and obedience.
 All priests are bound together in an intimate sacerdotal brotherhood. Especially in a diocese,
they form (with the bishop) a priestly body. Their unity is expressed liturgically by their
imposition of hands (after the bishop) upon the newly ordained.

The Seal of an Indelible Character

 Holy Orders configures the recipient to Christ and enables him to act as a representative of
Christ. As in Baptism and Confirmation, this share in Christ's office is given once for all. This
sacrament also confers an indelible spiritual character and cannot be repeated or conferred
temporarily.
 A validly ordained man (even if discharged from his obligations) cannot become a layman again
in the strict sense because the spiritual character marks him permanently.
 The unworthiness of the minister does not prevent Christ from acting. "Christ's gift is not
profaned: what flows through him keeps its purity and what passes through him remains clean"
(St. Augustine).
References;

Catechism for Filipino Catholics. Philippines: Catholic Bishops’ Conference of the

Philippines. (2008).

Flannery, A. Vatican Council II: More Post conciliar Document. (Vol. 1). Philippines:

St. Paul Publications. (2007).

Flannery, A. Vatican Council II: More Post conciliar Document. (Vol. 2). Philippines:

St. Paul Publications. (2007).

New National Catechetical Directory for the Philippines: CBCP, Manila. (2007)

Compendium of the Social Doctrine of the Church. Philippines: Catholic Bishops’

Conference of the Philippines. (2004).

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