03-27-2022
THE SACRAMENTS AT THE SERVICE OF COMMUNION AND MISSIONCCC 1533-1666
TEXT
The Sacraments at the Service of
Communion and Mission
321. What are the sacraments at the service of communion and
mission? 1533-1535
Two sacraments, Holy Orders and Matrimony, confer a special grace
for a particular mission in the Church to serve and build up the People of God.
These sacraments contribute in a special way to ecclesial communion and to the
salvation of others.
THE
SACRAMENT OF HOLY ORDERS
322. What is the sacrament of Holy Orders? 1536
It is the sacrament through which the mission entrusted by Christ
to his apostles continues to be exercised in the Church until the end of time.
323. Why is this sacrament called Holy Orders? 1537-1538
Orders designates an ecclesial body into which one enters by means
of a special consecration (ordination). Through a special gift of the Holy
Spirit, this sacrament enables the ordained to exercise a sacred power in
the name and with the authority of Christ for the service of the People of God.
324. What place does the sacrament of Holy Orders have in the
divine plan of salvation? 1539-1546, 1590-1591
This sacrament was prefigured in the Old Covenant in the service
of the Levites, in the priesthood of Aaron, and in the institution of the
seventy “Elders” (Numbers 11:25). These prefigurations find their
fulfillment in Christ Jesus who by the sacrifice of the cross is the “one
mediator between God and man” (1 Timothy 2:5), the “High Priest
according to the order of Melchizedek” (Hebrews 5:10). The one
priesthood of Christ is made present in the ministerial priesthood.
“Only Christ is the true priest, the others being only his
ministers.” (Saint Thomas Aquinas)
325. What are the degrees that make up the sacrament of Holy
Orders? 1554
1593
The sacrament of Holy Orders is composed of three degrees which
are irreplaceable for the organic structure of the Church: the episcopate, the
presbyterate and the diaconate.
326. What is the effect of episcopal ordination? 1557-1558
Episcopal ordination confers the fullness of the sacrament of Holy
Orders. It makes the bishop a legitimate successor of the apostles and
integrates him into the episcopal college to share with the Pope and the other
bishops care for all the churches. It confers on him the offices of teaching,
sanctifying, and ruling.
327. What is the office confided to a Bishop in a particular
Church? 1560-1561
The bishop to whom the care of a particular Church is
entrusted is the visible head and foundation of unity for that Church. For the
sake of that Church, as vicar of Christ, he fulfills the office of shepherd and
is assisted by his own priests and deacons.
328. What is the effect of ordination to the priesthood? 1562-1567,
1595
The anointing of the Spirit seals the priest with an indelible,
spiritual character that configures him to Christ the priest and enables him to
act in the name of Christ the Head. As a co-worker of the order of bishops he
is consecrated to preach the Gospel, to celebrate divine worship, especially
the Eucharist from which his ministry draws its strength, and to be a shepherd
of the faithful.
329. How does a priest carry out his proper ministry? 1568
A priest, although ordained for a universal mission, exercises his
ministry in a particular Church. This ministry is pursued in sacramental
brotherhood with other priests who form the “presbyterate”. In communion with
the bishop, and depending upon him, they bear responsibility for the particular
Church.
330. What is the effect of the ordination to the diaconate? 1569-1571
1596
The deacon, configured to Christ the servant of all, is ordained
for service to the Church. He carries out this service under the authority of
his proper bishop by the ministry of the Word, of divine worship, of pastoral
care and of charity.
331. How is the sacrament of Holy Orders celebrated? 1572-1574,
1597
The sacrament of Holy Orders is conferred, in each of its three
degrees, by means of the imposition of hands on the head of
the ordinand by the Bishop who pronounces the solemn prayer of
consecration. With this prayer he asks God on behalf of the ordinand for the
special outpouring of the Holy Spirit and for the gifts of the Spirit proper to
the ministry to which he is being ordained.
332. Who can confer this sacrament? 1575-1576,
1600
Only validly ordained bishops, as successors of the apostles, can
confer the sacrament of Holy Orders.
333. Who can receive this sacrament? 1577-1578,
1598
This sacrament can only be validly received by a baptized man. The
Church recognizes herself as bound by this choice made by the Lord Himself. No
one can demand to receive the sacrament of Holy Orders, but must be judged
suitable for the ministry by the authorities of the Church.
334. Is it necessary to be celibate to receive the sacrament of
Holy Orders? 1579-1580, 1599
It is always necessary to be celibate for the episcopacy. For the
priesthood in the Latin Church men who are practicing Catholics and celibate
are chosen, men who intend to continue to live a celibate life “for the kingdom
of heaven” (Matthew 19:12). In the Eastern Churches marriage is not
permitted after one has been ordained. Married men can be ordained to the
permanent diaconate.
335. What are the effects of the sacrament of Holy Orders? 1581-1589
This sacrament yields a special outpouring of the Holy Spirit
which configures the recipient to Christ in his triple office as Priest,
Prophet, and King, according to the respective degrees of the sacrament.
Ordination confers an indelible spiritual character and therefore cannot be
repeated or conferred for a limited time.
336. With what authority is the priestly ministry exercised? 1547-1553,
1592
Ordained priests in the exercise of their sacred ministry speak
and act not on their own authority, nor even by mandate or delegation of the
community, but rather in the Person of Christ the Head and in the name of the
Church. Therefore, the ministerial priesthood differs essentially and not just
in degree from the priesthood common to all the faithful for whose service
Christ instituted it.
THE
SACRAMENT OF MATRIMONY
337. What is the plan of God regarding man and woman? 1601-1605
God who is love and who created man and woman for love has called
them to love. By creating man and woman he called them to an intimate communion
of life and of love in marriage: “So that they are no longer two, but one flesh”
(Matthew 19:6). God said to them in blessing “Be fruitful and
multiply” (Genesis 1:28).
338. For what ends has God instituted Matrimony? 1659-1660
The marital union of man and woman, which is founded and endowed
with its own proper laws by the Creator, is by its very nature ordered to the
communion and good of the couple and to the generation and education of
children. According to the original divine plan this conjugal union is
indissoluble, as Jesus Christ affirmed: “What God has joined together, let no
man put asunder” (Mark 10:9).
339. How does sin threaten marriage? 1606-1608
Because of original sin, which caused a rupture in the God-given
communion between man and woman, the union of marriage is very often threatened
by discord and infidelity. However, God in his infinite mercy gives to man and
woman the grace to bring the union of their lives into accord with the original
divine plan.
340. What does the Old Testament teach about marriage? 1609-1611
God helped his people above all through the teaching of the Law
and the Prophets to deepen progressively their understanding of the unity and
indissolubility of marriage. The nuptial covenant of God with Israel prepared
for and prefigured the new covenant established by Jesus Christ the Son of God,
with his spouse, the Church.
341. What new element did Christ give to Matrimony? 1612-1617
1661
Christ not only restored the original order of matrimony but
raised it to the dignity of a sacrament, giving spouses a special grace to live
out their marriage as a symbol of Christ’s love for his bride the
Church: “Husbands, love your wives as Christ loves the Church” (Ephesians 5:25).
342. Are all obliged to get married? 1618-1620
Matrimony is not an obligation for everyone, especially since God
calls some men and women to follow the Lord Jesus in a life of virginity or of
celibacy for the sake of the Kingdom of Heaven. These renounce the great
good of Matrimony to concentrate on the things of the Lord and seek to please
him. They become a sign of the absolute supremacy of Christ’s love and of the
ardent expectation of his glorious return.
343. How is the sacrament of Matrimony celebrated? 1621-1624
Since Matrimony establishes spouses in a public state of life in
the Church, its liturgical celebration is public, taking place in the presence
of a priest (or of a witness authorized by the Church) and other witnesses.
344. What is matrimonial consent? 1625-1632,
1662-1663
Matrimonial consent is given when a man and a woman manifest the
will to give themselves to each other irrevocably in order to live a covenant
of faithful and fruitful love. Since consent constitutes Matrimony, it is
indispensable and irreplaceable. For a valid marriage the consent must have as
its object true Matrimony, and be a human act which is conscious and free and
not determined by duress or coercion.
345. What is required when one of the spouses is not a Catholic? 1633-1637
A mixed marriage (between a Catholic and a
baptized non-Catholic) needs for liceity the permission of
ecclesiastical authority. In a case of disparity of cult (between
a Catholic and a non-baptized person) a dispensation is required for validity.
In both cases, it is essential that the spouses do not exclude the acceptance
of the essential ends and properties of marriage. It is also necessary for the
Catholic party to accept the obligation, of which the non-Catholic party has
been advised, to persevere in the faith and to assure the baptism and Catholic
education of their children.
346. What are the effects of the sacrament of Matrimony? 1638-1642
The sacrament of Matrimony establishes a perpetual and
exclusive bond between the spouses. God himself seals the
consent of the spouses. Therefore, a marriage which is ratified and consummated
between baptized persons can never be dissolved. Furthermore, this sacrament
bestows upon the spouses the grace necessary to attain holiness in their
married life and to accept responsibly the gift of children and provide for
their education.
347. What sins are gravely opposed to the sacrament of Matrimony? 1645-1648
Adultery and polygamy are opposed to the sacrament of matrimony
because they contradict the equal dignity of man and woman and the unity and
exclusivity of married love. Other sins include the deliberate refusal of one’s
procreative potential which deprives conjugal love of the gift of children and
divorce which goes against the indissolubility of marriage.
348. When does the Church allow the physical separation of
spouses? 1629, 1649
The Church permits the physical separation of spouses when for
serious reasons their living together becomes practically impossible, even
though there may be hope for their reconciliation. As long as one’s spouse
lives, however, one is not free to contract a new union, except if the marriage
be null and be declared so by ecclesiastical authority.
349. What is the attitude of the Church toward those people who
are divorced and then remarried? 1650-1651, 1665
The Church, since she is faithful to her Lord, cannot recognize
the union of people who are civilly divorced and remarried. “Whoever divorces
his wife and marries another, commits adultery against her; and if she divorces
her husband and marries another, she commits adultery” (Mark 10:11-12).
The Church manifests an attentive solicitude toward such people and encourages
them to a life of faith, prayer, works of charity and the Christian education
of their children. However, they cannot receive sacramental absolution, take
Holy Communion, or exercise certain ecclesial responsibilities as long as their
situation, which objectively contravenes God's law, persists.
350. Why is the Christian family called a domestic church?,
1655-1658, 1666
The Christian family is called the domestic church because the
family manifests and lives out the communal and familial nature of the Church
as the family of God. Each family member, in accord with their own role,
exercises the baptismal priesthood and contributes toward making the family a
community of grace and of prayer, a school of human and Christian virtue and
the place where the faith is first proclaimed to children.
