Kabankalan Catholic College

COLLEGE DEPARTMENT
City of Kabankalan, Negros Occidental

I. Course No. & Title: Sacraments and Liturgy

II. Course Description:

This course focuses on the study of the role of Jesus Christ in the Sacraments and the role of the
Sacraments in our daily living. Moreover, seeing the Eucharist/Liturgy as source and summit of the
Christian life as we grow in understanding of the cosmic Christ.

III. Course Content:

Unit 5: The Sacrament of Healing: Reconciliation or Confession
1. Meaning, Origin and Biblical Foundations
2. Effects of Sin
3. The Effects of the Sacrament of Reconciliation
4. The Process of Reconciliation
5. Rite of Reconciliation
6. Assessment/Activity

Unit 6: The Sacrament of Healing: Anointing of the Sick

1. Meaning, Origin and Biblical Foundations
2. Recipients
3. Effects of Anointing of the Sick
4. Rite of Anointing of the Sick
5. Assessment/Activity

Unit 7: The Sacrament of Vocation or Commitment: Matrimony or Marriage

1. Meaning, Origin and Biblical Foundations
2. Marriage is a Covenant
3. Marriage as a Sacrament
4. Effects of Marriage
5. Indissolubility of Marriage
6. Rite of Marriage
7. Assessment/Activity

Unit 8: The Sacrament of Vocation or Commitment: Holy Orders

1. A Call to Service
2. A Special Call
3. The Meaning of Holy Orders
4. The Recipient of Holy Orders
5. Rite of Holy Orders
6. Assessment/Activity

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IV. Course Outcome:
At the end of the semester, the students must have:
1. An adequate knowledge about the importance and significance of each Sacrament.
2. Appreciate the importance of the Sacraments of Christ that He, Himself established into the
lives of every student as they continue to seek God in their lives and to grow by practicing the
message of God through the Sacraments.
3. To experience Christ visibly through the Sacraments.

Time Frame Topics

FINAL TERM MODULE 3:
Unit 5: Sacraments of Healing: Reconciliation or
Confession
Unit 6: Sacraments of Healing: Anointing of the
Sick
Unit 7: Sacraments of Commitment or
Matrimony
Unit 8: Sacraments of Commitment or Vocation
November 25- 26, 2020

UNIT 5: THE SACRAMENT OF HEALING:

A. RECONCILIATION OR CONFESSION OR PENANCE

At the end of this unit, you must have:

 Known the biblical foundations and the effects of the Sacrament of Reconciliation or
Confession.
 Realize that cultivating the value of humility helps one to have a well-ordered life.
 Explain the significance of the sacrament of Reconciliation or Confession.
 Responded faithfully to Jesus’ teachings on the Sacrament of Reconciliation or
Discussion
confession.
 Pray for God’s mercy.

Sacred Scriptures: Read the Gospel of Luke 15:1-10

Church Teachings:

Catechism of the Catholic Church (CCC), Nos. 410; 412

After all his fall, man is not abandoned by God. On the contrary, God calls him and in a mysterious
way heralds the coming victory over evil and his restoration from his fall.
By why did God prevent the first man from sinning? Leo the great responds, “Christ’s inexpressible
grace gave us blessings better than those the demon’s envy had taken away.” And St. Thomas Aquinas
wrote,” There is nothing to prevent human nature’s being raised up to something greater, even after sin;
God permits evil in order to draw forth some greater good. Thus, St. Paul says, “Where sin increased,
grace abounded all the more…”

Catechism for Filipino Catholics (CFC), No. 1770

Different names bring out particular dimensions of the sacrament. Confession stresses the importance
of acknowledging our sins while asking for God’s forgiving grace. Sacrament of Penance emphasizes
rather than the whole of conversion, including contrition, repentance and satisfaction, which the
penitent enters into, both personally and as a member of the Church community. Sacrament of
Reconciliation brings out the relationship between being reconciled with God and being reconciled with
our neighbor. This link is stressed by Christ in His great Sermon on the Mount: “Go first and be
reconciled with your brother, then come and offer your gift to God.”

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Discussion

In the days of our Lord a typical shepherd had about a hundred sheep to take care of. Sometimes, one of
the sheep would wander away from the flock. Left to itself and lacking a sense of direction, a lone
sheep could soon get tangled up among the thorny plants. So, a true shepherd, feeling the loss of his
sheep, would leave the rest of the flock to graze in the company of others and search for the lost sheep.
He would not rest until he would be able to find the sheep and, with tender compassion, take up in his
arms and return him to the rest of the flock. The shepherd’s care for his lost sheep is similar to Jesus’
tender compassion for each wayward sinner. Jesus loves each of us dearly and goes in search of us
when we stray from His loving care. Our repentance as sinners gives us as much joy to Him as the
return of a lost sheep does to the shepherds. When we sin, we say no to God’s invitation to share with
Him His eternal love and life. Through our sin, we separate from God and His family. Despite this, God
never abandon us. Like the good shepherd, He always seeks us out.

Sin has a harmful effect not only on the sinner but also on others. Sin harms the sinner even when the
sin is hidden, like having envious and jealous thoughts. Sin gnaws at the sinner’s mind, and rots and
weakens his or her character. In case of a sinner who cheats or lies, the sin can cause loss of money or
good name to the victim of the sinner. In both hidden and open sin, sinners cannot spread God’s
message because they cannot mirror the truth and love that God intended for them.

A sinful member of the Church can affect the whole Church just as a small, injured part of the body of
a person can affect the whole person. That is why the Church tries to heal the sinful member just as a
doctor tries to heal the illness or injury of a sick person. Sin is a kind of sickness that damages the
personality and makes the sinner unable to attain the goal of perfect happiness and fulfilment that God
intended for each of us. Following the tradition set by Jesus and His Apostles, the Catholic Church
gives a sign of Jesus’ forgiveness of sins through the sacrament of reconciliation. The sacrament of
reconciliation is a personal encounter with Christ. Christ, through the person of the priest, accepts and
forgives the sinner.
The Sacrament of Reconciliation is a powerful reminder that our goal as individuals and as a
community is to conform ourselves to Jesus Christ. The test of whether or not this conformity takes
place is when we grow in service to both Go and neighbor.

To fulfill the adequate purposes of the sacrament, the signs of God’s forgiveness are so placed that the
penitents acknowledge their sins, feel sorrow for them, and resolve to lead a new life in the future.
These signs are provided in the rites or processes of the sacrament of reconciliation which consists of
four parts.
Contrition, which is an expression of regret or sorrow for sins committed. At the same time, it is an
intention to avoid sin in the future and it involves a change in the way of life of the penitent. The
biblical term for this is metanoia, a change of heart whereby we model our lives on Jesus.
Then, Confession of sins to the priest. It is an external sign that an external sorrow is genuine. Through
confession, we demonstrate our sincerity and humility. Through confession, we show faith in the
Lord’s saving touch. The priest’s spiritual counsel and encouragement embodies Jesus’ word of
forgiveness, concern and love.

Then Act of Penance, which aims to restore the order that was disturbed by sin. Through penance, we
make a reparation for the offense done against God and our neighbor. The act of penance should be
taken, not as a burden butt as a welcome opportunity to help repair any damage done by our sins. By
performing our penance, we help put the sin behind us so that, we can follow the Lord once more.
Lastly, Absolution, the words given by the priest which reassure us that God’s forgiveness has been
given—a visible sign of God’s loving forgiveness.

The sacrament of reconciliation begins with the ministry of Jesus. A message of God’s love and
mercy. During the fifth centuries, venial sins were forgiven through participation in the Eucharist,
through prayer, and by works of mercy. But mortal sin was a different manner. The sinner entered into
an order called Penitents, confessed his or her sins to the bishop and did a public penance for a long
period of time. Penance was quite severe. It involved demonstrating clearly to the community harmed
by the sin that the sinner had indeed repented.

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By sixth centuries to the twelfth centuries, the practice of private confession was started. The monks in
the monastery selected a spiritual director who attend to this sacrament among the lay people, like you.
However, the practice of public penance continued.

From twelfth through the fifteenth centuries, theologians gave precision to the practice of the
sacraments. They said that confession of sins to lay people, like you--- common during the early times
—did not constitute a sacrament. Like, St. Thomas Aquinas, defined the nature of sacrament as both
the sign of and the cause of the sinner’s forgiveness. He said, it is God’s grace that gives love to the
sinner and turns his or her heart to the sacrament. The sinner’s true sorrow for sin--- contrition –remits
venial sin but sacramental confession is necessary for the forgiveness of mortal sin. Penance and
absolution together formed the sacrament.

The Sixteenth Century to Modern times, two innovations were introduced. The screen between the
priest and the penitent to protect the anonymity of the sinner and the requirement that confessions were
to be done in Church in confessional or face to face style of confession. The bishops and priests are the
only ministers to have the power to forgive sins. They have the serious obligation to impose a penance.

Assessment/Activities

A. Answer the following questions.

1. Why is Jesus’ compassion for the sinner compared to a shepherd’s care for His sheep?
2. Does God leave us whenever we sin?
3. What are the effects of sin?
4. How can the sinner go back to God?
5. What does the process of reconciliation consist of?
6. What is the test of our conformity to our goal as individuals and as members of a
community?

B. Assignment:
1. Matter and Form of the Sacrament

UNIT 6: THE SACRAMENT OF HEALING:

B. ANOINTING OF THE SICK

At the end of this unit, you must have:

 Explain the meaning and significance of the sacrament of Anointing of the Sick.
 Known the biblical foundations and the effects of the Sacrament of Anointing of the
Sick.
 Live the spirit of the sacrament of Anointing of the Sick.
 Pray for protection and compassion.

Sacred Scripture: Letter of James 5:14-15

Church Teachings:

Catechism of the Catholic Church (CCC), No. 1520

The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties
that go with the condition of serious illness of the frailty of old age. This grace is a gift of the Holy
Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the
temptation to discouragement and anguish in the face of death. This assistance from the Lord by the
power of His Holy Spirit is meant to lead the sick person to healing of the soul, and also of the body, if
such is God’s will. Furthermore, if he has committed sins, he will be forgiven.

Vatican II, Sacred Liturgy (Sacrosanctum Concilium), Nos. 73-75

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Extreme Unction which may also and more fittingly be called, “Anointing of the Sick,” is a sacrament
not only for those who are at the point of death. Hence, as soon as anyone of the faithful begins to be in
danger of death from sickness or old age, the fitting time for him or her to receive this sacrament has
certainly already arrived.

Discussion
In the old days, it was commonly believed that people suffered or got sick because of their sins. Today,
we know that, indeed, sometimes, we suffer because of our sins, as when we suffer terrible
stomachache we have eaten too much (the sin of intemperance) or when we suffer humiliation of
ignorance because we were too lazy to study (the sin of sloth). But we know also that sometimes, good
people suffer as when Jesus suffered because of unjust persecution.

From the Scripture reading you’ve just read, you know that suffering is an important element in the
mission of Jesus. He is born in a stable and while He is still an infant, His parents are forced to flee to a
foreign land. During His public life, he is rejected by His neighbors, attacked by His religious leaders,
and abandoned by His followers. During His passion, He experienced every kind of human suffering---
physical pain, betrayal, fear, self-doubt. But all the sufferings, are not tinged with hopelessness and
despair. Through His sufferings, Jesus demonstrates His love for the Father and for humankind.

The early Christians understand the place of human suffering in their lives. They believe that their
suffering unties them with Jesus’ passion and death and their union with the sufferings of Jesus would
bring them to a participation in God’s life. The early Christians also believe that suffering is a mere test
of courage and endurance and serves as a means to strengthen character, love for God, and faith in Him.
They are concerned for those who are suffering and in poor health. they care for them, laying hands on
them and anointing them with oil. They believe that the laying of hands and the anointing of oil unite
the sufferings of the sick to the sufferings of Jesus, thus enabling the sick to share in Jesus’ newness of
life and in friendship with the Father. Today, through the Sacrament of Anointing of the Sick, the
Church continues the tradition of giving a sign of Jesus’ healing. Through the union with Jesus, human
suffering is transformed into a participation in God’s life. It is a hope, not for momentary health, but for
eternal happiness with God.

During Jesus’ public life, He spends much of His time offering people a chance to experience God’s
healing. He cures the sick, helps the lame to walk, restores sight to the blind, raises the dead, and
forgives sinners. Today, He offers the sick the opportunity to experience the same wonderful encounter
with God’s healing touch. In this encounter with God, the sick experience not only God’s healing
power; they also develop healing attitudes, like: they receive the spiritual strength not to falter n their
love of God, they receive the Holy Spirit for the forgiveness of sins, and they share in God’s life
through their incorporation into the passion and death of Jesus.
The sacrament of anointing of the sick helps the suffering Christian to encounter Jesus as a healer, a
forgiving friend, and a welcome companion.

During the New Testament times, Jesus healed the sick and the sufferings. Eventually, He gave this
power of healing to His disciples who exercised the power even while Jesus was still with them. After
Jesus’ ascension, the early Christin community practiced ceremony for the sick familiar to the present
rite of the anointing of the sick. The rite was performed by the official Church through presbyters
(priests). Related with the forgiveness of sins, the sacraments completed the sacrifice of reconciliation.
About the first to the fifth centuries, the theme of physical as well as spiritual healing was stressed. The
oil used to anoint the sick was blessed by the official Church.

About the sixth to eighth centuries, lay persons like you took the blessed oil home to use when they
were sick. The oil was generously applied to the ailing part of the body. If the sick person had a more
general illness, the head, breast or shoulders were anointed. If the theme of sin and forgiveness were to
be stressed, the organs of the senses were anointed because they were considered the “gates of sin.”
During the Middle Ages, the anointing became much more ritualized. Only the priests could administer
the anointings. The sacrament became more associated with those in extreme danger of death. As such,
it was called extreme unction, meaning the last anointing.

In the sixteenth century, set the theology on which is based the practice of the rite today. Like, the
anointing of the sick is not limited to those who are at the point of death, is truly a sacrament and is to

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be administered only by priests and that the purpose and effects of this sacrament are to strengthen and
to comfort the sick person during trials or illness, brings both spiritual and physical healing and wipes
away sins.

According to St. James, the sacrament of Anointing of the Sick is reserved for those in poor health, a
term often interpreted to mean in danger of death. Church members, however, are asked not to delay
the determination of serious illness until the point of death. This sacrament is ordinarily received only
once in the same illness, but it may be administered again if the sick person recovers, then becomes
seriously ill again.

The Anointing of the Sick is a sacrament of the living. Hence, a person receiving it must be in the state
of grace. It is customary, therefore, to have the sick person go to confession unless he or she is unable
to do so for strong reasons. This sacrament is an acknowledgment of the frailty of the people who are to
be redeemed through the mystery of Christ’s own death and resurrection.

Assessment/Activities

A. Answer the following questions.

2. In 1 substantial definition, what is the Sacrament of Anointing of the Sick?
3. Why is the Sacrament of the Anointing of the Sick a union with Christ?
4. Why is the Sacrament of the Anointing of the Sick an encounter with God the Father and
with Jesus?
5. What healing attitudes are encountered by sick persons who receive the Sacrament of the
Anointing of the Sick?
6. Who should receive the Sacrament of the Anointing of the Sick?

C. Assignment:
1. Matter and Form of the Sacrament

UNIT 7: THE SACRAMENT OF VOCATION OR COMMITMENT:

A. MATRIMONY OR MARRIAGE

At the end of this unit, you must have:

 Explain the meaning and significance of the sacrament of Matrimony.
 Known the biblical foundations and the effects of the Sacrament of Matrimony.
 Be aware of the holiness of married life cultivating traits of faithfulness and
responsibility.
 Pray for the grace and blessings for the married couples that they may carry out their
responsibilities with joy and perseverance.

Sacred Scriptures: Please read, Book of Genesis 2: 18-24; Gospel of Matthew 19:4-6

Church Teachings:

Catechism for Filipino Catholics (CFC), No. 1512

Married couples and parents, then, have their own proper path to holiness by faithful love, sustaining
one another in grace all through their lives and forming their children in Christian truths and
evangelical virtues. This authentic and profound and profound conjugal and family relationships,
marked by fidelity, a spirit of mutual respect and readiness to forgive, generous service, and prayer.
Fidelity in married life, for example, consists primarily not in the negation of adultery, but in the
positive growth in deepening faith and trust in each other.

Familiaris Consortio, No. 83

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The Church and society should do all they can to preserve marriages. But couples in difficulties should
also know that they do not have to remain together at all costs. Under certain conditions, living
separately may be the will of the Lord from them, specially, when continuing to live together poses
dangers to the physical, psychological, or spiritual well-being of one of the partners, or the children.
However, separation must be considered as a last resort. Separation in itself does not give marriage
partners the right to marry another person prior to the death of his or her marital partner.

Discussion
After God created man and woman, He blessed them, then shared with them the power to create. In
inviting the man and woman to share in His act of love, God founded marriage and gave it an important
place in His plan of salvation. Through the sacrament of marriage, God builds up Hid kingdom on
earth.

Marriage is a covenant, which means that both parties give each to other unconditional love—a love
that lasts forever, is freely given, and has no strings attached. Thus, the couple trust each other totally
and give themselves without holding back. This kind of unconditional or covenantal love reflects the
union between Jesus and His people.

As you read from the given readings above especially the Gospel of Matthew, it teaches us that the state
of marriage is characterized by these qualities, namely: unity—that one man in united to one woman,
fidelity—that both parties keep the promises of marriage by reserving their love entirely and
exclusively for the other and indissolubility---that the marriage bond is not broken until the death of
one of the partners.

A covenant is different from a contract. In a contract, a person gives in order to get. Thus, some people
suggest a 70-30, a 60-40 or 50-50 proposition to have a successful marriage. What happens when the
other partner cannot give the agreed-on terms of the contract? On the other hand, a covenant is an open-
ended contract demanding 100% effort from both parties. In this kind of relationship, there is a
commitment from both parties to support each other all the way. The concern is not who gave what but
what can I do for my spouse. Jesus makes it clear that marriage has a sacred status with a supernatural
dignity.

Marriage as a sacrament is a special sign of God’s love. This love is symbolized and made present
when husband and wife do something for each other without asking something in return, when they
love each other’s daily faults; when they enjoy the warmth and friendship of being together, or when
they give of themselves in love. In the sacrament of marriage, the bride and the bridegroom are,
themselves, the ministers as they recite their vows and exchange rings. They minister the sacrament to
each other. The priest, as leader of the assembly and official representatives of the Church in the
sacrament, offers the married couple God’s blessings and the prayers of the community. The mutual
exchange of vows and the exchange of rings are the signs of the sacrament. The partners proclaim their
special love for each other publicly and promise to be faithful to each other forever. The weddings rings
are signs of the nuptial vows and visual reminders of the mutual promises of love and faith. the bond of
union between husband and wife is such that St. Peter sees in it an image of the bond of union between
Christ and His Church. In both relationships, the bond is one of perfect unity, fidelity and
indissolubility. Through the Sacrament of Matrimony, the Catholic Church gives an effective sign of
Jesus transforming the couple’s into a revelation of God’s love and an active participation in the new
covenant. Therefore, the effects of marriage are a relationship of indissoluble love, increase of
sanctifying grace and help for married partners to become better Christians.

Matrimony is an unending source of the grace needed for the proper exercise of the many functions of
marriage---begetting and bringing up of children; mutual exchange of love, fidelity, and comfort and
maintenance of the family. The indissolubility of marriage of a Christian marriage is not a law ordained
by the Church, but by God. Thus, the teaching of Jesus, the bond of matrimony lasts until the death of
one of the partner. And therefore, to preserve the unity and sacred character of marriage and to provide
for the proper upbringing of children which cannot be obtained if divorce were permitted are the
reasons of indissolubility of marriage. Moreover, indissolubility does not mean, that the Church forces
the couple to continue living together even if they cannot agree peaceably. The Church may declare a
separation of a validly married couple when there is grave cause like adultery, heresy, threats on the life
of the other. The separation declared but the Church does not cut the valid marital bond. Neither of the

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parties involved may marry another till the death of the other party. That is why you should consider
seriously the responsibilities of matrimony before going into it; and when you do decide to marry, you
should do so with prayers and with the blessings of the Church. Therefore, by the law of God, the bond
uniting husband and wife can be dissolved only by death.

Now that you have studied the seriousness and sacredness of the Sacrament of Matrimony, you
probably realize the importance of preparing for marriage. The preparation for marriage starts from
childhood—not when you get engaged or when you start to notice and be noticed by the opposite sex.
You can prepare yourselves even you don’t get married by being forgiving, cultivating relationships,
communicating each other and practice self- control.

As you can hear from news reports or even just in your community, there are increasing number of
marriages on the rocks. The high incidence of broken homes points to the urgent need for serious, well-
organized catechesis on Christian marriage so that the couple intending to marry will have the
opportunity to reflect on the nature of the marriage relationship, the joys—as well as the problems---of
married life, and the responsibilities the couple will assume toward each other and their children.
Emphasis should be given to the holiness of married life and its place and purpose in God’s plan.

Assessment/Activities

A. Answer the following questions.

1. What is the place of the Sacrament of Matrimony in God’s plan of salvation?
2. Why is marriage a covenant?
3. Through what passage in the Bible de we learn that Jesus raised marriage to the dignity of a
sacrament?
4. What are the qualities that characterize marriage?
5. Why is marriage a sacrament?
6. What are the effects of marriage?
7. Why is marriage indissoluble?
8. How can man and woman prepare themselves for the sacrament of Matrimony?

D. Assignment:
1. Matter and Form of the Sacrament

UNIT 8: THE VOCATION OR COMMITMENT:

B. HOLY ORDERS

At the end of this unit, you must have:

 Explain the meaning and significance of the sacrament of Holy Orders.
 Known the biblical foundations and the effects of the Sacrament of Holy Orders.
 Use one’s talents for the service of God.
 Be inspired by the story of a priest who lived his vocation with great zeal.
 Pray for those who desire to give to ministry.

Sacred Scripture: Gospel of john 13:1-9; 12-15

Church Teachings:

Vatican II, Dogmatic Constitution on the Church (Lumen Gentium), No. 18

In order to shepherd the People of God and to increase its number without cease, Christ the Lord set up
in His Church a variety of offices which aim at the good of the whole boy. The holders of office who
are invested with a sacred power, are in fact, dedicated to promoting the interests of their children.

Catechism for Filipino Catholics (CFC) Nos. 1970-1971

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Priests are ordained to be sacraments of Christ, configured to Christ in such a wat that they are able to
act in the person of Christ the head. This does not mean that Christ is absent, or that the priest somehow
substitutes for Christ. On the contrary, in the ecclesial service of the ordained ministry, it is Christ
Himself who is present and acting through His ordained minister. Through his person and ministry the
priest serves Christ by being the sign and instrument through whom Christ reaches out to touch and
transform the faithful in Hid Church.

Discussion

On the reading that you have just read, just before the Last Supper, Jesus performs an action which is to
have a lasting effect on His Apostles. He washes the feet on His Apostles and explains the meaning of
His actions. It is clear that Jesus’ followers are to carry on His work by serving the needs of others. It is
clear that they are to continue His priestly role.

After Jesus’ ascension, the early Christians participate in Jesus’ priesthood by rendering service to
others. They endure sufferings for the sake of Jesus’ mission. They know Jesus expects this of them for,
earlier. The royal priesthood they share with Jesus moves them to declare Jesus’ wondrous deeds for
Jesus has called them out of the darkness of sin and has shared with them the light of God’s life. The
call to participate in Jesus’ priesthood extends to everyone. This means that all Christians are called to
serve others. Not everyone though will serve in the same way. Some are called to teach; others, to work
with the sick. Some are called to witness to their faith through the area of politics; others, through
business. Some are called to bring the witness of love by doing basic services to the community. Others
are called to witness to the faith by raising families to walk in Jesus’ footsteps. All Christians share in
the Lord’s priesthood. All share in one faith and one mission—to spread the Good News of Jesus, to
live a life of love and to lead other people to God.

Jesus calls all of us to become members of His Church and be signs of God’s grace but He chooses
only a few to care for the needs of His Church. These few are the Apostles and their successors, the
bishops and priests. To help them do their work Jesus gives the Apostles the power over evil. Jesus
makes the Apostles His representatives before all people. He also gives them the authority to lead the
Church in fulfilling His mission on earth. During the Last Supper, Jesus gives to His Apostles the
power to say Mass. During one of His appearances to His Apostles after His death, Jesus gives them the
power to forgive sins. Before His ascension to glory, Jesus entrusts to His Apostles the mission of
proclaiming His message. Above all, Jesus promises to remain with His Apostles to the end of time and
to send them the Holy spirit as a guide in holiness and truth. It is clear then, that the Apostles have a
special call for a special participation in the priesthood of Jesus. After Jesus’ ascension, the Apostles
fulfill their roles. As the number of Christians increase, there is a need to appoint others to help take
care of the needs of the early Church. As the Church communities grow larger, additional elders are
appointed to serve the local Church. With the death of the Apostles, the local Churches call on some
elders to carry on the ministry of Jesus to the Christian community. By the end of the first century,
these successors to the Apostles were called bishops and were given full responsibility in caring for the
local Church. The bishops were assisted by the presbyters (priests) and deacons. Throughout the ages,
Christians have carried on the ministry of Jesus through a special call to some of their members. This
special call is known as the Sacrament of Holy Orders.

Holy orders, is the sacrament of service and leadership for people who want to devote their entire lives
to the preaching of the Gospel and to the nourishing of God’s family. Through the ministry of service
and leadership, the bishops, priests and deacons build up the Church as the people of God, the body of
Jesus and the temple of the Holy Spirit.

Functions of the different degrees of orders of priesthood.

Bishop- comes from the latin word “episcopoi”—meaning overseer. He is the successor to the
Apostles, in union with the Pope, the bishop of Rome, and other bishops and is responsible for the
welfare of the whole Church. He is the spiritual father of the local Church or Diocese. He is the chief
priest of a diocese and he is the symbol of service to the people of God.

Priest- comes from the latin word “presbyteroi”—referring to the elders in the early Church who
presided over the Eucharist. He helps the bishop and is the bishop’s extension into the diocese. He

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presides at Eucharist, leads the people and serves the Lord in representing the sacrifice of the cross. He
serves the lord and the community by celebrating the sacraments (except holy orders and usually,
confirmation) and he is a symbol by his prayerful witness to the Lord’s presence.

Deacon- comes from the latin word “diaconoi”—meaning servers. This revived order can include
married and single men of mature age. He is ordained by the bishop. He serves God by doing the
following: assisting the priests in the parish, baptizing, anointing of the sick, distributing communion,
reading the Bible/Sacramentary/Gospel during the Mass, doing works of charity and doing Church
administration work

Because the Church needs leaders, shepherds, official teachers and signs of unity, God calls some men
to a very special ministry and that is for the Holy Orders. The term orders, specifically refers to
hierarchical organizations. So, when a man receives Holy Orders, it means he is consecrated to a certain
position of service and leadership in a hierarchical Church. This position confers on him certain
responsibilities. To be able to meet these responsibilities, a candidate must have good health,
intellectual ability, moral fitness, strength of character, a desire to do priestly work and the capacity to
carry out the obligations of the ordained ministry. A boy who wishes to take up the ministerial
priesthood goes to a seminary where he I guided to acquire spiritual, intellectual, social, moral,
physical, and emotional qualities necessary for the fulfillment of his future mission. A person who
receives holy orders does not become “super holy.” His ordination only means that the Church
approves of him as one who has received the gift from the Lord to serve His people in the Christian
community. An ordained priest is generally more successful at fulfilling his mission when he has the
following qualities: that he is a man of prayer, he knows and accepts his role of serving others and that
he witnesses to God’s kingdom. One who is called to holy orders brings about a special participation in
the mission of Jesus.

The officiating minister is the bishop, for he alone can officiate this sacrament. The rite of
Ordination for Priests in done within the mass. It starts with the introduction (same as the
introductory rites of a typical mass), the call to priestly ministry (candidate is called), the Assent to
serve- the bishop questions the candidates on their willingness to serve. Then, ordination. The prayers
are concluded, the candidates go and kneel before the bishop who lays hands on them. Then all the
priests present lay hands on the candidates. Then the bishop says the consecratory prayer- which is
prepared for the candidates. The ordination ceremony concluded with the vesting of the new priests
with chasubles, anointing of the hands with chrism, the presentation of a chalice filled with water and
wine, and the exchange of a sign of peace. Lastly, the Eucharistic celebration continues as usual.

The dignity of the priest is higher than any earthly dignity, for the priest is a representative of
God. he has the power that the most powerful civil rulers do not possess. He can convert bread and
wine into the Body and Blood of Christ. Because he is the representative of God, we owe the priest
reverence and respect.

Perhaps the Lord is calling you to serve Him in the priesthood or as a member of a religious order.
Listen to the promptings you may have. Examine your talents and improve on them. Pray for the Lord’s
guidance.

Assessment/Activities

A. Answer the following questions.

1. In 1 substantial definition, what is the Sacrament of Holy Orders?
2. When did Jesus institute the sacrament of Holy Orders?
3. Who may receive worthily the sacrament of Holy Orders?
4. Why are the priests bound to acquire perfection in the same way Jesus is prefect?
5. How does the priest serve Jesus Christ?
6. What is the foremost task of the ordained ministry?
7. Why is the sacrament of Holy Orders is a call to service?
8. Why the call for priesthood is a special call?

E. Assignment:
1. Matter and Form of the Sacrament

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THIS IS A PROPERY OF KABANKALAN CATHOLIC COLLEGE- COLLEGE DEPARTMENT.
UNAUTHORIZED REPRODUCTION AND DISTRIBUTION OF THIS MATERIAL IS STRICTLY
PROHIBITED.