SACRAMENT OF

LOVE/SERVICE/
COMMITMENT Presented by:
Namuag, Kimverly
Peralta, Marie Wella
Tubigon, Jonielyn
Castro, John Rex
Balucan, Rodulfo
 CONTENTS
The Sacrament of Holy Orders The Sacrament of Matrimony
a. Meaning a. Marriage as Natural Institution
b. Form b. Elements of Natural Marriage
c. Minister c. Marriage as a Supernatural Institution
d. Ordination d. Minister
e. Priesthood of Christ e. Mark and Effect
f. Eligibility f. Union of Christ and His Church
g. Effects
 HOLY ORDERS
• is the sacrament through the which the mission entrusted by Christ to
his apostles continues to be exercised in the Church until the end of
time; thus it is the sacrament of apostolic ministry.
• it includes the three degrees: episcopate, presbyterate, and
diaconate.
 WHY IS THIS CALLED “ORDERS”?

• The word “order” in Roman antiquity designated an

established civil body, especially a governing body.
• Ordinatio means incorporation into an ordo.
• In ancient times it is called taxeis (greek) or ordines.
• Ordo: catechumens, virgins, spouses, widows..
 Integration into one of these bodies in the Church was accomplished
by a rite called ordinatio, a religious and liturgical act which was a
consecration, a blessing or a sacrament. Today the word "ordination"
is reserved for the sacramental act which integrates a man into the
order of bishops, presbyters, or deacons, and goes beyond a simple
election, designation, delegation, or institution by the community, for
it confers a gift of the Holy Spirit that permits the exercise of a "sacred
power" (sacra potestas) which can come only from Christ himself
through his Church. Ordination is also called consecratio, for it is a
setting apart and an investiture by Christ himself for his Church. The
laying on of hands by the bishop, with the consecratory prayer,
constitutes the visible sign of this ordination.
 THE FORM OF THE SACRAMENT OF HOLY ORDERS: AS THE CATECHISM OF
THE CATHOLIC CHURCH NOTES (PARA. 1573):

The essential rite of the sacrament of

Holy Orders for all three degrees
Other elements of the sacrament, such
consists in the bishop’s imposition of
hands on the head of the ordinand and as holding it in the cathedral (the
in the bishop’s specific consecratory bishop’s own church); holding it during
prayer asking God for the outpouring Mass; and celebrating it on a Sunday
of the Holy Spirit and his gifts proper are traditional but not essential.
to the ministry to which the candidate
is being ordained.
 THE MINISTER OF THE SACRAMENT OF
HOLY ORDERS:
Because of his role as a successor to the Apostles, who
were themselves successors to Christ, the bishop is the
proper minister of the Sacrament of Holy Orders. The
grace of sanctifying others that the bishop receives at his
own ordination allows him to ordain others.
 THE ORDINATION OF BISHOPS:

There is only one Sacrament of Holy Orders, but there are three levels to the sacrament.
The first is that which Christ Himself bestowed upon His Apostles: the episcopate. A
bishop is a man who is ordained to the episcopate by another bishop (in practice, usually
by several bishops). He stands in a direct, unbroken line from the Apostles, a condition
known as “apostolic succession.” Ordination as a bishop confers the grace to sanctify
others, as well as the authority to teach the faithful and to bind their consciences. Because
of the grave nature of this responsibility, all episcopal ordinations must be approved by
the Pope.
 THE ORDINATION OF PRIESTS:

The second level of the Sacrament of Holy Orders is the priesthood. No bishop can
minister to all of the faithful in his diocese, so priests act, in the words of the Catechism
of the Catholic Church, as “co-workers of the bishops.” They exercise their powers
lawfully only in communion with their bishop, and so they promise obedience to their
bishop at the time of their ordination. The chief duties of the priesthood are the preaching
of the Gospel and the offering of the Eucharist.
 THE ORDINATION OF DEACONS:

The third level of the Sacrament of Holy Orders is the

diaconate. Deacons assist priests and bishops, but beyond the
preaching of the Gospel, they are granted no special charism or
spiritual gift.
 THE PRIESTHOOD OF CHRIST

The priesthood was established by God among the Israelites

during their exodus from Egypt. God chose the tribe of Levi as
priests for the Hebrew nation. The primary duties of the Levite
priests were the offering of sacrifice and prayer for the people.
 ELIGIBILITY FOR THE SACRAMENT OF
HOLY ORDERS
The Sacrament of Holy Orders can be validly conferred only on
baptized men, following the example set by Jesus Christ and
His Apostles, who chose only men as their successors and
collaborators. A man cannot demand to be ordained; the
Church has the authority to determine who is eligible to receive
the sacrament.
 THE EFFECTS OF THE SACRAMENT OF
HOLY ORDERS
The Sacrament of Holy Orders, like the Sacrament of Baptism and the Sacrament of
Confirmation, can only be received once for each level of ordination. Once a man has been
ordained, he is spiritually changed, which is the origin of the saying, "Once a priest, always
a priest." He can be dispensed of his obligations as a priest (or even forbidden to act as a
priest), but he remains a priest forever. Each level of ordination confers special graces, from
the ability to preach, granted to deacons; to the ability to act in the person of Christ to offer
the Mass, granted to priests; to a special grace of strength, granted to bishops, which allows
him to teach and lead his flock, even to the point of dying as Christ did.
 MATRIMONY
• The marriage covenant, by which a man and a woman form with
each other an intimate communion of life and love, has been founded
and endowed with its own special laws by the Creator. By its very
nature it is ordered to the good of the couple, as well as to the
generation and education of children. Christ the Lord raised marriage
between the baptized to the dignity of a sacrament (cf. CIC, can.
1055 # 1; cf. GS 48 # 1).
 MARRIAGE AS A NATURAL INSTITUTION

Marriage is a practice common to all cultures in all ages. It is, therefore, a

natural institution, something common to all mankind. At its most basic level,
marriage is a union between a man and a woman for the purpose of procreation
and mutual support, or love. Each spouse in a marriage gives up some rights
over his or her life in exchange for rights over the life of the other spouse.
While divorce has existed throughout history, it has been rare until recent
centuries, which indicates that, even in its natural form, marriage is meant to be
a lifelong, union.
 THE ELEMENTS OF A NATURAL
MARRIAGE
As Fr. John Hardon explains in his Pocket Catholic Dictionary, there are four
elements common to natural marriage throughout history: It is a union of
opposite sexes. It is a lifelong union, ending only with the death of one spouse.
It excludes a union with any other person so long as the marriage exists. Its
lifelong nature and exclusiveness are guaranteed by contract. So, even at a
natural level, divorce, adultery, and "homosexual marriage" are not compatible
with marriage, and a lack of commitment means that no marriage has taken
place.
 MARRIAGE AS A SUPERNATURAL
INSTITUTION
In the Catholic Church, however, marriage is more than a natural institution; it
was elevated by Christ Himself, in His participation in the wedding at Cana
(John 2:1-11), to be one of the seven sacraments. A marriage between two
Christians, therefore, has a supernatural element as well as a natural one. While
few Christians outside of the Catholic and Orthodox Churches regard marriage
as a sacrament, the Catholic Church insists that marriage between any two
baptized Christians, as long as it is entered into with the intention to contract a
true marriage, is a sacrament.
 THE MINISTERS OF THE SACRAMENT

How can a marriage between two non-Catholic but baptized Christians be a

sacrament, if a Catholic priest does not perform the marriage? Most people,
including most Roman Catholics, do not realize that the ministers of the
sacrament are the spouses themselves. While the Church strongly encourages
Catholics to marry in the presence of a priest (and to have a wedding Mass, if
both prospective spouses are Catholic), strictly speaking, a priest is not needed.
 THE MARK AND EFFECT OF THE
SACRAMENT
The spouses are the ministers of the sacrament of marriage because the mark
— the external sign — of the sacrament is not the wedding Mass or anything
the priest might do but the marriage contract itself. This does not mean the
wedding license that the couple receives from the state, but the vows that each
spouse makes to the other. As long as each spouse intends to contract a true
marriage, the sacrament is performed. The effect of the sacrament is an
increase in sanctifying grace for the spouses, a participation in the divine life of
God Himself.
 THE UNION OF CHRIST AND HIS
CHURCH
This sanctifying grace helps each spouse to help the other advance in holiness,
and it helps them together to cooperate in God's plan of redemption by raising
up children in the Faith. In this way, sacramental marriage is more than a union
of a man and a woman; it is, in fact, a type and symbol of the divine union
between Christ, the Bridegroom, and His Church, the Bride. As married
Christians, open to the creation of new life and committed to our mutual
salvation, we participate not only in God's creative act but in the redemptive act
of Christ.
THANK YOU