archive-org.com » ORG » C » CATHOLICCULTURE.ORG

Total: 1401

Choose link from "Titles, links and description words view":

Or switch to "Titles and links view".
  • Catechism of the Catholic Church | Catholic Culture
    in the priesthood makes the college of the twelve an ever present and ever active reality until Christ s return The Church recognizes herself to be bound by this choice made by the Lord himself For this reason the ordination of women is not possible 68 1578 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 69 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 1579 All the ordained ministers of the Latin Church with the exception of permanent deacons are normally chosen from among men of faith who live a celibate life and who intend to remain celibate for the sake of the kingdom of heaven 70 Called to consecrate themselves with undivided heart to the Lord and to the affairs of the Lord 71 they give themselves entirely to God and to men Celibacy is a sign of this new life to the service of which the Church s minister is consecrated accepted with a joyous heart celibacy radiantly proclaims the Reign of God 72 1580 In the Eastern Churches a different discipline has been in force for many centuries while bishops are chosen solely from among celibates married men can be ordained as deacons and priests This practice has long been considered legitimate these priests exercise a fruitful ministry within their communities 73 Moreover priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2920 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    gift conferred by presbyteral ordination is expressed by this prayer of the Byzantine Rite The bishop while laying on his hand says among other things Lord fill with the gift of the Holy Spirit him whom you have deigned to raise to the rank of the priesthood that he may be worthy to stand without reproach before your altar to proclaim the Gospel of your kingdom to fulfill the ministry of your word of truth to offer you spiritual gifts and sacrifices to renew your people by the bath of rebirth so that he may go out to meet our great God and Savior Jesus Christ your only Son on the day of his second coming and may receive from your vast goodness the recompense for a faithful administration of his order 80 1588 With regard to deacons strengthened by sacramental grace they are dedicated to the People of God in conjunction with the bishop and his body of priests in the service diakonia of the liturgy of the Gospel and of works of charity 81 1589 Before the grandeur of the priestly grace and office the holy doctors felt an urgent call to conversion in order to conform their whole lives to him whose sacrament had made them ministers Thus St Gregory of Nazianzus as a very young priest exclaimed We must begin by purifying ourselves before purifying others we must be instructed to be able to instruct become light to illuminate draw close to God to bring him close to others be sanctified to sanctify lead by the hand and counsel prudently I know whose ministers we are where we find ourselves and to where we strive I know God s greatness and man s weakness but also his potential Who then is the priest He is the defender of truth who stands with angels gives glory with archangels causes sacrifices to rise to the altar on high shares Christ s priesthood refashions creation restores it in God s image recreates it for the world on high and even greater is divinized and divinizes 82 And the holy Cure of Ars The priest continues the work of redemption on earth If we really understood the priest on earth we would die not of fright but of love The Priesthood is the love of the heart of Jesus 83 IN BRIEF 1590 St Paul said to his disciple Timothy I remind you to rekindle the gift of God that is within you through the laying on of my hands 2 Tim 1 6 and If any one aspires to the office of bishop he desires a noble task 1 Tim 3 1 To Titus he said This is why I left you in Crete that you amend what was defective and appoint presbyters in every town as I directed you Titus 1 5 1591 The whole Church is a priestly people Through Baptism all the faithful share in the priesthood of Christ This participation is called the common priesthood

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2925 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    is enabled to act as a representative of Christ Head of the Church in his triple office of priest prophet and king 1582 As in the case of Baptism and Confirmation this share in Christ s office is granted once for all The sacrament of Holy Orders like the other two confers an indelible spiritual character and cannot be repeated or conferred temporarily 74 1583 It is true that someone validly ordained can for grave reasons be discharged from the obligations and functions linked to ordination or can be forbidden to exercise them but he cannot become a layman again in the strict sense 75 because the character imprinted by ordination is for ever The vocation and mission received on the day of his ordination mark him permanently 1584 Since it is ultimately Christ who acts and effects salvation through the ordained minister the unworthiness of the latter does not prevent Christ from acting 76 St Augustine states this forcefully As for the proud minister he is to be ranked with the devil Christ s gift is not thereby profaned what flows through him keeps its purity and what passes through him remains dear and reaches the fertile earth The

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2926 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    administration of his order 80 1588 With regard to deacons strengthened by sacramental grace they are dedicated to the People of God in conjunction with the bishop and his body of priests in the service diakonia of the liturgy of the Gospel and of works of charity 81 1589 Before the grandeur of the priestly grace and office the holy doctors felt an urgent call to conversion in order to conform their whole lives to him whose sacrament had made them ministers Thus St Gregory of Nazianzus as a very young priest exclaimed We must begin by purifying ourselves before purifying others we must be instructed to be able to instruct become light to illuminate draw close to God to bring him close to others be sanctified to sanctify lead by the hand and counsel prudently I know whose ministers we are where we find ourselves and to where we strive I know God s greatness and man s weakness but also his potential Who then is the priest He is the defender of truth who stands with angels gives glory with archangels causes sacrifices to rise to the altar on high shares Christ s priesthood refashions creation restores it in God s image recreates it for the world on high and even greater is divinized and divinizes 82 And the holy Cure of Ars The priest continues the work of redemption on earth If we really understood the priest on earth we would die not of fright but of love The Priesthood is the love of the heart of Jesus 83 IN BRIEF 1590 St Paul said to his disciple Timothy I remind you to rekindle the gift of God that is within you through the laying on of my hands 2 Tim 1 6 and If any one aspires to the office of bishop he desires a noble task 1 Tim 3 1 To Titus he said This is why I left you in Crete that you amend what was defective and appoint presbyters in every town as I directed you Titus 1 5 1591 The whole Church is a priestly people Through Baptism all the faithful share in the priesthood of Christ This participation is called the common priesthood of the faithful Based on this common priesthood and ordered to its service there exists another participation in the mission of Christ the ministry conferred by the sacrament of Holy Orders where the task is to serve in the name and in the person of Christ the Head in the midst of the community 1592 The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful The ordained ministers exercise their service for the People of God by teaching munus docendi divine worship munus liturgicum and pastoral governance munus regendi 1593 Since the beginning the ordained ministry has been conferred and exercised in three degrees that of bishops that of presbyters and that of

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2931 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    left some perplexed and could seem to be a demand impossible to realize However Jesus has not placed on spouses a burden impossible to bear or too heavy heavier than the Law of Moses 108 By coming to restore the original order of creation disturbed by sin he himself gives the strength and grace to live marriage in the new dimension of the Reign of God It is by following Christ renouncing themselves and taking up their crosses that spouses will be able to receive the original meaning of marriage and live it with the help of Christ 109 This grace of Christian marriage is a fruit of Christ s cross the source of all Christian life 1616 This is what the Apostle Paul makes clear when he says Husbands love your wives as Christ loved the church and gave himself up for her that he might sanctify her adding at once For this reason a man shall leave his father and mother and be joined to his wife and the two shall become one This is a great mystery and I mean in reference to Christ and the Church 110 1617 The entire Christian life bears the mark of the spousal love of Christ and the Church Already Baptism the entry into the People of God is a nuptial mystery it is so to speak the nuptial bath 111 which precedes the wedding feast the Eucharist Christian marriage in its turn becomes an efficacious sign the sacrament of the covenant of Christ and the Church Since it signifies and communicates grace marriage between baptized persons is a true sacrament of the New Covenant 112 Virginity for the sake of the Kingdom 1618 Christ is the center of all Christian life The bond with him takes precedence over all other bonds familial or social 113 From the very beginning of the Church there have been men and women who have renounced the great good of marriage to follow the Lamb wherever he goes to be intent on the things of the Lord to seek to please him and to go out to meet the Bridegroom who is coming 114 Christ himself has invited certain persons to follow him in this way of life of which he remains the model For there are eunuchs who have been so from birth and there are eunuchs who have been made eunuchs by men and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven He who is able to receive this let him receive it 115 1619 Virginity for the sake of the kingdom of heaven is an unfolding of baptismal grace a powerful sign of the supremacy of the bond with Christ and of the ardent expectation of his return a sign which also recalls that marriage is a reality of this present age which is passing away 116 1620 Both the sacrament of Matrimony and virginity for the Kingdom of God come from the Lord himself It is he who gives them meaning and grants them the grace which is indispensable for living them out in conformity with his will 117 Esteem of virginity for the sake of the kingdom 118 and the Christian understanding of marriage are inseparable and they reinforce each other Whoever denigrates marriage also diminishes the glory of virginity Whoever praises it makes virginity more admirable and resplendent What appears good only in comparison with evil would not be truly good The most excellent good is something even better than what is admitted to be good 119 II THE CELEBRATION OF MARRIAGE 1621 In the Latin Rite the celebration of marriage between two Catholic faithful normally takes place during Holy Mass because of the connection of all the sacraments with the Paschal mystery of Christ 120 In the Eucharist the memorial of the New Covenant is realized the New Covenant in which Christ has united himself for ever to the Church his beloved bride for whom he gave himself up 121 It is therefore fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic sacrifice and by receiving the Eucharist so that communicating in the same Body and the same Blood of Christ they may form but one body in Christ 122 1622 Inasmuch as it is a sacramental action of sanctification the liturgical celebration of marriage must be per se valid worthy and fruitful 123 It is therefore appropriate for the bride and groom to prepare themselves for the celebration of their marriage by receiving the sacrament of penance 1623 According to the Latin tradition the spouses as ministers of Christ s grace mutually confer upon each other the sacrament of Matrimony by expressing their consent before the Church In the tradition of the Eastern Churches the priests bishops or presbyters are witnesses to the mutual consent given by the spouses 124 but for the validity of the sacrament their blessing is also necessary 125 1624 The various liturgies abound in prayers of blessing and epiclesis asking God s grace and blessing on the new couple especially the bride In the epiclesis of this sacrament the spouses receive the Holy Spirit as the communion of love of Christ and the Church 126 The Holy Spirit is the seal of their covenant the ever available source of their love and the strength to renew their fidelity III MATRIMONIAL CONSENT 1625 The parties to a marriage covenant are a baptized man and woman free to contract marriage who freely express their consent to be free means not being under constraint not impeded by any natural or ecclesiastical law 1626 The Church holds the exchange of consent between the spouses to be the indispensable element that makes the marriage 127 If consent is lacking there is no marriage 1627 The consent consists in a human act by which the partners mutually give themselves to each other I take you to be my wife I take you to be my husband 128 This consent that binds the spouses to each other finds its fulfillment in the two becoming one flesh 129 1628 The consent must be an act of the will of each of the contracting parties free of coercion or grave external fear 130 No human power can substitute for this consent 131 If this freedom is lacking the marriage is invalid 1629 For this reason or for other reasons that render the marriage null and void the Church after an examination of the situation by the competent ecclesiastical tribunal can declare the nullity of a marriage i e that the marriage never existed 132 In this case the contracting parties are free to marry provided the natural obligations of a previous union are discharged 133 1630 The priest or deacon who assists at the celebration of a marriage receives the consent of the spouses in the name of the Church and gives the blessing of the Church The presence of the Church s minister and also of the witnesses visibly expresses the fact that marriage is an ecclesial reality 1631 This is the reason why the Church normally requires that the faithful contract marriage according to the ecclesiastical form Several reasons converge to explain this requirement 134 Sacramental marriage is a liturgical act It is therefore appropriate that it should be celebrated in the public liturgy of the Church Marriage introduces one into an ecclesial order and creates rights and duties in the Church between the spouses and towards their children Since marriage is a state of life in the Church certainty about it is necessary hence the obligation to have witnesses The public character of the consent protects the I do once given and helps the spouses remain faithful to it 1632 So that the I do of the spouses may be a free and responsible act and so that the marriage covenant may have solid and lasting human and Christian foundations preparation for marriage is of prime importance The example and teaching given by parents and families remain the special form of this preparation The role of pastors and of the Christian community as the family of God is indispensable for the transmission of the human and Christian values of marriage and family 135 and much more so in our era when many young people experience broken homes which no longer sufficiently assure this initiation It is imperative to give suitable and timely instruction to young people above all in the heart of their own families about the dignity of married love its role and its exercise so that having learned the value of chastity they will be able at a suitable age to engage in honorable courtship and enter upon a marriage of their own 136 Mixed marriages and disparity of cult 1633 In many countries the situation of a mixed marriage marriage between a Catholic and a baptized non Catholic often arises It requires particular attention on the part of couples and their pastors A case of marriage with disparity of cult between a Catholic and a nonbaptized person requires even greater circumspection 1634 Difference of confession between the spouses does not constitute an insurmountable obstacle for marriage when they succeed in placing in common what they have received from their respective communities and learn from each other the way in which each lives in fidelity to Christ But the difficulties of mixed marriages must not be underestimated They arise from the fact that the separation of Christians has not yet been overcome The spouses risk experiencing the tragedy of Christian disunity even in the heart of their own home Disparity of cult can further aggravate these difficulties Differences about faith and the very notion of marriage but also different religious mentalities can become sources of tension in marriage especially as regards the education of children The temptation to religious indifference can then arise 1635 According to the law in force in the Latin Church a mixed marriage needs for liceity the express permission of ecclesiastical authority 137 In case of disparity of cult an express dispensation from this impediment is required for the validity of the marriage 138 This permission or dispensation presupposes that both parties know and do not exclude the essential ends and properties of marriage and furthermore that the Catholic party confirms the obligations which have been made known to the non Catholic party of preserving his or her own faith and ensuring the baptism and education of the children in the Catholic Church 139 1636 Through ecumenical dialogue Christian communities in many regions have been able to put into effect a common pastoral practice for mixed marriages Its task is to help such couples live out their particular situation in the light of faith overcome the tensions between the couple s obligations to each other and towards their ecclesial communities and encourage the flowering of what is common to them in faith and respect for what separates them 1637 In marriages with disparity of cult the Catholic spouse has a particular task For the unbelieving husband is consecrated through his wife and the unbelieving wife is consecrated through her husband 140 It is a great joy for the Christian spouse and for the Church if this consecration should lead to the free conversion of the other spouse to the Christian faith 141 Sincere married love the humble and patient practice of the family virtues and perseverance in prayer can prepare the non believing spouse to accept the grace of conversion IV THE EFFECTS OF THE SACRAMENT OF MATRIMONY 1638 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 142 The marriage bond 1639 The consent by which the spouses mutually give and receive one another is sealed by God himself 143 From their covenant arises an institution confirmed by the divine law even in the eyes of society 144 The covenant between the spouses is integrated into God s covenant with man Authentic married love is caught up into divine love 145 1640 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 This bond which results from the free human act of the spouses and their consummation of the marriage is a reality henceforth irrevocable and gives rise to a covenant guaranteed by God s fidelity The Church does not have the power to contravene this disposition of divine wisdom 146 The grace of the sacrament of Matrimony 1641 By reason of their state in life and of their order Christian spouses have their own special gifts in the People of God 147 This grace proper to the sacrament of Matrimony is intended to perfect the couple s love and to strengthen their indissoluble unity By this grace they help one another to attain holiness in their married life and in welcoming and educating their children 148 1642 Christ is the source of this grace Just as of old God encountered his people with a covenant of love and fidelity so our Savior the spouse of the Church now encounters Christian spouses through the sacrament of Matrimony 149 Christ dwells with them gives them the strength to take up their crosses and so follow him to rise again after they have fallen to forgive one another to bear one another s burdens to be subject to one another out of reverence for Christ 150 and to love one another with supernatural tender and fruitful love In the joys of their love and family life he gives them here on earth a foretaste of the wedding feast of the Lamb How can I ever express the happiness of a marriage joined by the Church strengthened by an offering sealed by a blessing announced by angels and ratified by the Father How wonderful the bond between two believers now one in hope one in desire one in discipline one in the same service They are both children of one Father and servants of the same Master undivided in spirit and flesh truly two in one flesh Where the flesh is one one also is the spirit 151 V THE GOODS AND REQUIREMENTS OF CONJUGAL LOVE 1643 Conjugal love involves a totality in which all the elements of the person enter appeal of the body and instinct power of feeling and affectivity aspiration of the spirit and of will It aims at a deeply personal unity a unity that beyond union in one flesh leads to forming one heart and soul it demands indissolubility and faithfulness in definitive mutual giving and it is open to fertility In a word it is a question of the normal characteristics of all natural conjugal love but with a new significance which not only purifies and strengthens them but raises them to the extent of making them the expression of specifically Christian values 152 The unity and indissolubility of marriage 1644 The love of the spouses requires of its very nature the unity and indissolubility of the spouses community of persons which embraces their entire life so they are no longer two but one flesh 153 They are called to grow continually in their communion through day to day fidelity to their marriage promise of total mutual self giving 154 This human communion is confirmed purified and completed by communion in Jesus Christ given through the sacrament of Matrimony It is deepened by lives of the common faith and by the Eucharist received together 1645 The unity of marriage distinctly recognized by our Lord is made clear in the equal personal dignity which must be accorded to man and wife in mutual and unreserved affection 155 Polygamy is contrary to conjugal love which is undivided and exclusive 156 The fidelity of conjugal love 1646 By its very nature conjugal love requires the inviolable fidelity of the spouses This is the consequence of the gift of themselves which they make to each other Love seeks to be definitive it cannot be an arrangement until further notice The intimate union of marriage as a mutual giving of two persons and the good of the children demand total fidelity from the spouses and require an unbreakable union between them 157 1647 The deepest reason is found in the fidelity of God to his covenant in that of Christ to his Church Through the sacrament of Matrimony the spouses are enabled to represent this fidelity and witness to it Through the sacrament the indissolubility of marriage receives a new and deeper meaning 1648 It can seem difficult even impossible to bind oneself for life to another human being This makes it all the more important to proclaim the Good News that God loves us with a definitive and irrevocable love that married couples share in this love that it supports and sustains them and that by their own faithfulness they can be witnesses to God s faithful love Spouses who with God s grace give this witness often in very difficult conditions deserve the gratitude and support of the ecclesial community 158 1649 Yet there are some situations in which living together becomes practically impossible for a variety of reasons In such cases the Church permits the physical separation of the couple and their living apart The spouses do not cease to be husband and wife before God and so are not free to contract a new union In this difficult situation the best solution would be if possible reconciliation The Christian community is called to help these persons live out their situation in a Christian manner and in fidelity to their

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2948 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    eBooks Catechism of the Catholic Church MARRIAGE IN GOD S PLAN 1602 Sacred Scripture begins with the creation of man and woman in the image and likeness of God and concludes with a vision of the wedding feast of the Lamb 85 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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2950 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    to marriage is written in the very nature of man and woman as they came from the hand of the Creator Marriage is not a purely human institution despite the many variations it may have undergone through the centuries in different cultures social structures and spiritual attitudes These differences should not cause us to forget its common and permanent characteristics Although the dignity of this institution is not transparent everywhere with the same clarity 88 some sense of the greatness of the matrimonial union exists in all cultures The well being of the individual person and of both human and Christian society is closely bound up with the healthy state of conjugal and family life 89 1604 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 90 Since God created him man and woman their mutual love becomes an image of the absolute and unfailing love with which God loves man It is good very good in the Creator s eyes And this love which God blesses is intended to be fruitful and to be realized in the common work of watching over creation And God blessed them and God said to them Be fruitful and multiply and fill the earth and subdue it 91 1605 Holy Scripture affirms that man and woman were created for one another It is not good that the man should be alone 92 The woman flesh of his flesh his equal his nearest in all things is given to him by God as a helpmate she thus represents God from whom comes our help 93 Therefore a man leaves his father and his mother and cleaves to

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2952 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    Catholic Church Marriage under the regime of sin 1606 Every man experiences evil around him and within himself This experience makes itself felt in the relationships between man and woman Their union has always been threatened by discord a spirit of domination infidelity jealousy and conflicts that can escalate into hatred and separation This disorder can manifest itself more or less acutely and can be more or less overcome according to the circumstances of cultures eras and individuals but it does seem to have a universal character 1607 According to faith the disorder we notice so painfully does not stem from the nature of man and woman nor from the nature of their relations but from sin As a break with God the first sin had for its first consequence the rupture of the original communion between man and woman Their relations were distorted by mutual recriminations 96 their mutual attraction the Creator s own gift changed into a relationship of domination and lust 97 and the beautiful vocation of man and woman to be fruitful multiply and subdue the earth was burdened by the pain of childbirth and the toil of work 98 1608 Nevertheless the order of creation

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2956 (2016-02-11)
    Open archived version from archive



  •