Archbishop

Anarchbishopormetropolitan, in the
present sense of the term, is
abishopwho governs adiocesestrictly
his own, while he presides at the same
time over thebishopsof a well-defined
district composed of simplediocesesbut
not of provinces. Hence none of these
subordinatebishopsrule over others.
Thesebishopsare called the suffragans
or comprovincials.
Thearchbishop'sowndiocese
is thearchdiocese. The
 Jurisdiction of Archbishop
episcopalandarchiepiscopal.
The Episcopal extends to his
owndioceseexclusively and comprises
therightsand powers of the fullest
government of thediocese,
clergyandlaity,spiritualand temporal,
except as restricted byChurchlaw.
The Archiepiscopal extends to
theprovinceand the suffraganbishops only
in as far as it is explicitly stated in thelaw.
 RIGHTSOF ANARCHBISHOPIN
THELATIN CHURCH
In regard to his suffraganbishopsthe
metropolitanmay compel them to
assemble inprovincial councilevery three
years, and to attendfaithfullyto
theirepiscopalduties, in particular those of
residing regularly within their owndiocese,
of holdingdiocesansynods, and of
maintainingdiocesanseminaries(where
clericalcandidates cannot otherwise
receive anecclesiasticaltraining).
 RIGHTSOF ANARCHBISHOPIN
THELATIN CHURCH
Generally speaking, themetropolitan
has no directjurisdictionover the
subjects of his suffragans. But he
acquires suchjurisdictionin three
ways, namely: byappeal,
bydevolution, and by the
canonical visitation.
 RIGHTSOF ANARCHBISHOPIN
THELATIN CHURCH
Archbishops also have therightand
dutyof compelling, ifnecessary, the
superiors ofreligiousorders, even
those who are otherwise exempt, in
charge ofparishesorcongregations,
to have theGospelpreached in such
parishesaccording to the provisions
of theCouncil of Trent.
 Cardinal
is a
seniorecclesiasticallea
der, considered aPrince
of the Church, and
usually (now always for
those created when still
within the voting age-
range) an
ordainedbishopof
theRoman Catholic
Church.
 Duties of Cardinals
assist thepopeat the chiefliturgical
services known ascapellpapales
to distinguish them from thecapell
cardinalici,at which thepopeis not
present;
also to counsel him and aid in the
government of theChurch(c. 17 in
VItode electione, I, 6;Council of
Trent, Sess. XXIV, de ref., c. 1, and
Sess.
 A cardinal's primary duty iselecting the pope
when theseebecomes vacant.
The cardinals of the Holy Roman Church
constitute a special College, whose
prerogative it is to elect the Roman pontiff in
accordance with the norms of a special law.
The College of Cardinals is divided into three
orders: 1. the episcopal order, to which
belong those cardinals to whom the pontiff
assigns the title of a suburbicarian church
(episcopal sees near Rome), and eastern-rite
patriarchs who are made members of the
College of Cardinals; 2. the presbyteral
order; and 3. the diaconal order.
 Cardinal priests and cardinal deacons are
each assigned a title or a deaconry in Rome
by the pontiff.
Eastern patriarchs within the College of
Cardinals have their patriarchal see as a title.
The Cardinal dean has the title of the diocese
of Ostia, together with that of any other
church to which he already has a title.
Those to be promoted cardinals are men
freely selected by the pontiff, who are at least
in the order of the priesthood and are truly
outstanding for doctrine, virtue, piety and
prudence in practical matters; those who are
not already bishops must receive episcopal
consecration.
 Cardinals are created by a decree of the pontiff,
which in fact is published in the presence of the
College of Cardinals. From the moment of
publication, they are bound by the obligations
and they enjoy these rights defined in the law.
A person promoted to the dignity of cardinal,
whose creation the pontiff announces, but
whose name he reserves in pectore (in
confidence), is not at that time bound by the
obligations nor does he enjoy the rights of a
cardinal.
 The dean presides over the College of
Cardinals. When he is unable to do so, the
sub-dean takes his place. The dean, or the
sub-dean, has no power of governance
over the other cardinals, but is considered
as first among equals.
When the office of dean is vacant, those
cardinals who have a suburbicarian title,
and only those, under the presidency of the
sub-dean if he is present, or of the oldest
member, elect one of their number to act
as dean of the college. They are to submit
his name to the pontiff for approval.
 Pope
is theBishop ofRomeand, therefore, the
leader of the worldwideCatholic Church.
Theprimacy of the Roman bishopis largely
derived from his role as the traditional
successor toSaint Peter, to whomJesusis
supposed to have given thekeys of
Heavenand the powers of "binding and
loosing", naming him as the "rock" upon
which the church would be built.
 The Pope's Role in the Church

Jesus Christ appointed Peter and his

successors as shepherds, that is:
persons looking after people and
caring for them (John 21,15-17)
The Pope is therefore first and
foremostthe Supreme Pastor.
he represents Christ's love and
concern for every single individual
 The Pope plays a crucial role in this
asthe Prime Witness to Faith.
preaching [= announcing the
message to non-Christians] and
teaching [= explaining an element of
Christ's message in today's context].
On very rare occasions the Pope is
the main exponent of the infallible
understanding of faith [=inerrancy]
that is carried by the whole people of
God.
 THE POPES GIFT OF
INFALLIBILITY
It is well to begin by stating theecclesiologicaltruthsthat are
assumed to be established before the question of infallibility
arises. It is assumed:
thatChristfounded HisChurchas a visible andperfectsociety
;
that He intended it to be absolutelyuniversaland imposed
upon allmenasolemnobligationactually to belong to it,
unless inculpableignoranceshould excuse them;
that He wished thisChurchto be one, with a visible
corporateunityoffaith, government, andworship; and that
in order to secure this threefoldunity, He bestowed on the
Apostlesand theirlegitimatesuccessorsin thehierarchy
and on them exclusively the plenitude of teaching,
governing, andliturgicalpowers with which He wished
thisChurchto beendowed.
It is well further to explain:
that infallibility means more
thanexemptionfromactualerror; it
meansexemptionfrom the possibility oferror;
that it does not requireholinessoflife, much less
imply impeccability in itsorgans;sinful
andwickedmenmay beGod'sagents
indefininginfallibly;
and finally that the validity of the Divine
guarantee is independent of the fallible arguments
upon which adefinitivedecision may be based,
and of the possibly unworthyhumanmotives that
in cases of strife may appear to have influenced
the result. It is thedefinitiveresult itself, and it
alone, that is guaranteed to be infallible, not the
preliminary stages by which it is reached.
 PROOF OF INFALLIBILITY
Matthew 28:18-20;
Matthew 16:18;
John 14, 15, and 16;
I Timothy 3:14-15; and
Acts 15:28 sq.
 Signs, Symbols, and
Celebration:
Celebration
The Holy Orders ceremony is most commonly
celebrated during a mass. the Bishop leads the mass,
for he received the Holy Spirit first. The Bishop will lay
his hands on the person being ordained and says a
particular prayer depending on the division be it
priest, deacon, nun, etc. There are many symbols in
this sacrament. For example, the laying on of the
hands which is when the Bishop puts his hands on the
person being ordained and this represents the gifts of
the Holy Spirit going upon the person.
 Signs and Symbols
When deacons are ordained they receive a stole, which is a
type of sash, worn across the left shoulder and fastened at
the right this signifies a sign of ministry. The priest has a
stole around his neck and over the chest. The priests also
have their hands anointed so they can make the people
holy through the sacraments. The chalice and paten(plate
of host) both signify the celebration of the Eucharist to
offer a sacrifice to the Lord. The miter(pointed hat) is a sign
of the office of the bishops. A ring is a sign of faithfulness
to Christ and the church. And lastly a pastoral staff which is
a sign of the bishops role as shepherd of Christs people.
 Effects from Holy Orders:

During the sacrament of Holy Orders your effects are

changed by what role you are receiving. All positions
receive grace from the Holy Spirit that allows them to
be leaders of the Church. The Bishop receives the the
grace of strength to guide a defend the Church. He
also is called to love all as a father. He also is impelled
to preach the Gospel. The Priest receives a grace that
allows him to fully serve the church. To become a
priest you participate in the Presbyteral ordination.
During this the Bishop says a prayer while laying his
hands on the one being ordained. A deacon
participates in the Diakonia ordination. Their job is to
serve the Bishop and Priest. They also participate in
the Gospel, liturgy, and perform works of charity.
 Divisions of the Holy Orders:

In the sacrament of Holy Orders there are 3 main

divisions. Only men over 18 can become any of the
3 divisions. The first and highest is Bishop. The
Bishop is the head of the church and is usually
seen wearing a Miter which is a pointy hat. The
bishop usually holds power over a diocese. Or a
big group of churches. The next is the Priest. He
holds power over one church. They are usually
seen wearing stoles. The last and lowest in power
are the Deacons. They serve the priests and
bishops. They are the ONLY of the three that can
marry. They are seen with the books of the Gospel.
 Examples from Jesus Ministry:
Jesus spread the Word of God to multiple countries
throughout the region. It was his goal to spread Gods
Kingdom to everyone, so they may receive salvation, and
live with him in heaven. After Jesus Resurrection, he knew
that very soon he would be leaving the world to live with his
Father. So, Jesus chose his twelve Apostles to spread the
Good News of Jesus Christ when he left. So the Apostles
could do this, he gave the Apostles the Holy Spirit so they
had the power to do so. Being faithful to God, the twelve
Apostles spread Gods Kingdom until the last day of their
lives. Before they died, the Apostles gave the responsibility
to the Bishops. The Bishops assistants, priests, also helped
to do this. People who are ordained have one of the most
important responsibilities out of other people, yet some are
called to Holy Orders and some to Matrimony, which is okay.
 Introductory Rites
Liturgy of the Word
Liturgy of Ordination
Election Calling of Candidates

R
Presentation of Candidates
Election by the Bishop and Assent of the People
Homily

I
Promises of the Elect
Promise of Obedience
Litany of Supplication

T
Invitation to Prayer
Litany
Concluding Prayer

E
Laying on of Hands and Prayer of Ordination
Laying on of Hands
Prayer of Ordination
Explanatory Rites
Investiture with Stole and Chasuble
Anointing of Hands
S
Presentation of Bread and Wine
Kiss of Peace
Liturgy of Eucharist
Concluding Rite
 Vessels, Linens and
Vestments commonly
used in a Roman
Catholic church.
Chalice The chalice is the cup used in the liturgy. It holds the
wine which once consecrated is the Blood of Christ. Because
what it holds is most precious to our faith, the chalice is normally
made of or plated with a precious metal such as gold or silver.
Chalices and other sacred vessels can also be made from other
solid materials that are precious to a people or culture, for
example, ebony or other hard woods, but chalices must have
bowls of nonabsorbent material.
Paten The paten is the flat plate used to hold the Eucharist
during Mass. Like the chalice, patens are normally made of or
plated with gold or silver or other precious metals.
Ciborium The ciborium is the covered container that holds the
Eucharist when it is being distributed at Mass or stored in the
tabernacle. Traditionally, the ciborium was similar to a chalice
with a lid, but today many have a flat bottom and no stem. It can
be made of any material as long as the inside is gilded.
Cruets Cruets hold the water and wine used at Mass. The
water and wine are presented to the priest in the cruets at the
offertory. He then pours it from the cruets into the chalice
before the Consecration.
Thurible and boat - A thurible is the incense burner used in Masses
and ceremonies. It hangs from chains so it can be swung to spread
the smoke from the burning incense. The boat is where the incense
is stored until it is placed on the burning charcoal in the thurible.
Aspersory and Aspergillum - The Aspersory is a container for
holding Holy Water. The Aspergillum is a stick-shaped implement
with holes in it to dip into the Aspersory and catch the Holy
Water for sprinkling and blessing people and things.
Pyx A pyx is a small container used to hold the Eucharist.
Priests, deacons and Eucharistic ministers use it to carry Holy
Communion to the sick or those who cannot get to church.
Altar cloth As the name would indicate, the altar cloth is the
cloth used to cover the altar. It is normally decorated with
symbols of our faith.
Purificator The purificator is the cloth used by the priest to
clean the chalice and paten after they have been used at Mass.
Purificators normally have a cross embroidered on them.
Corporal The corporal is a square cloth on which the
chalice and paten are placed during Mass. Like a purificator,
it normally has a cross embroidered on it. It takes its name
from the Latin word for body.
Alb The alb is the white garment worn under the other
vestments. Its name comes from the Latin word for white.
Its roots are in the ordinary clothing worn in the early
centuries of the church.
Cincture The cincture is a rope-like vestment tied around the waist like a belt.
Chasuble The chasuble is the poncho-like vestment that
goes over all the others. Chasubles come in various colors
to match the colors on church seasons, holy days and feast
days.
Stole The long vestment worn around the neck like a long scarf
(or vertically across the chest of the deacon). The stole is a
symbol of the priests or deacons office, therefore he must
always wear a stole when administering the sacraments.
Zucchetto The cap worn by a bishop. It is similar to the Jewish yarmulke.
Mitre The mitre is the pointed hat worn by a bishop. Only
bishops and cardinals (the leaders among bishops) wear
the mitre.
Crosier The crosier is the staff carried by a bishop. It is
modeled after a shepherds staff and is symbolic of a bishops
role as a shepherd (leader) of the Church.
The Sacramentary contains the
prayers read by the priest or
deacon during Masses and other
liturgical ceremonies.
Lectionary The Lectionary contains the readings used at Masses
throughout the year. There are two different groups of readings that
are used, one for Sundays and holy days and the other for
weekdays. The Sunday readings are divided into three cycles (cycles
A, B and C) and the weekday readings are divided into two (cycles I
& II). The gospel readings in cycle A are primarily from the Gospel of
Matthew, cycle B from the Gospel of Mark and cycle C from the
Gospel of Luke (readings from John are used all 3 cycles during the
Easter season and other seasons where appropriate. Cycle I is used
on weekdays in odd numbered years and cycle II is used in even
numbered years. A new cycle begins with the new church year at
 A Royal Priesthood inChrist

You are a chosen race, a royal

priesthood, a holy nation, a people
for his own possession, that you may
proclaim the excellencies of him who
called you out of darkness into his
marvelous light (v.9).
-1 Peter 2:910
 As we consider the Aaronic/Levitical priesthood, it is important to remember
that although the tribe of Levi was set apart to perform the sacrifices and lead
worship in the tabernacle and temple, God never intended the descendants of
Levi to be the only priestly figures in the nation of Israel. In fact, the Lord
originally called His people out of bondage in Egypt so that the entire nation
would serve Him as a kingdom of priests and a holy nation (Ex. 19:16). The
priestly institution itself was needed only because the sin of the people had not
yet been finally dealt with, and an intermediary was required between Israel
and God lest His holiness break out and destroy His sinful people (v. 24;
Amos5:6).
Only when the wickedness of Israel had finally been dealt with could the
people of God truly become that nation of priests that requires no Levitical
mediator between them and the Almighty. Having sanctified and perfected us
in His Fathers sight forevermore through His offering of Himself (
Heb. 10:1014), Christ Jesus has made all who are in Him the priesthood that
God always intended His people to be. No longer need we rely on an
intermediary who is a sinner like us; rather, the Lord has become the mediator
between Himself and His own in the person of the God-man Jesus Christ(9:15).
Peter explains in todays passage that we are that royal priesthood who need
none but Christ to stand between us and the Father (1 Peter 2:910). Martin
Luther pointed out in hisBabylonian Captivity of the Churchthat all we who
are Christians are priests, and no believer has greater access to the Creator
than any other. Pastors and elders are appointed to teach the church the will of
God from His Word (1 Tim. 3:17), but they do not represent us before the
heavenly throne like the Levitical priests did under the administration of the
oldcovenant.
 Coram Deo

In our justification, God has declared us

righteous in Christ through His blood. In
our sanctification, God is working to make
us righteous in what we do, say, think, and
feel. As the Lords holy priesthood, we can
be sure that His work to sanctify us is not
in vain and that even though we might get
discouraged at times, He will most
certainly transform us into the holy priests
He has designed us tobe.
 The Priesthood of All Believers

a doctrine of the Protestant Christian

Church: every individual has direct
access to God without ecclesiastical
mediation and each individual shares
the responsibility of ministering to
the other members of the community
of believers
 There is one main passage that deals with
the priesthood of all believers. It is as follows:
"You also, as living stones, are being built up
a spiritual house, a holy priesthood, to offer
up spiritual sacrifices acceptable to God
through Jesus Christ But you are a chosen
generation, a royal priesthood, a holy nation,
His own special people, that you may
proclaim the praises of Him who called you
out of darkness into His marvelous light" (
1 Peter 2:5-9).
 The People of God
The church is the people of God.[108]Hans Kung for instance,
asserts that all believers, in fundamental equality, are the church
and are members of the people of God.[109] For Kung, the whole
people is to be a priesthood, belonging to and sharing in Christs
dignity. Kung emphasizes that all people who believe in Christ from
every nation now belong to the priestly people of God.[110]
Membership of Gods people goes beyond specific ethnic group.
Believers in Christ from all over the world are called to belong to
God. The church therefore as people of God, is an international
fellowship comprised from every tribe and language and peoples
and nation Rev. 5:9).[111]
In the modern era theologians are concerned about the visible unity
of the church. It is argued that membership in the church, the body
of Christ, not membership of any denominational affiliation,
constitutes the fundamental identity for the people of God.[112]
Belonging to the people of God does not depend on earning
acceptance, but on receiving freely of the love of God.[113] Snyder
echoes a similar concept pointing that the church is essentially the
community of Gods people. An organization, biblical faith, program,
or buildings are simply components of the church.[114] Grimes
considers these components as settings in which the modern
functions of the church are seen.[115]By faith in Christ, believers
 The Body of Christ
The Church is the body of Christ.[117]Christ is the head of the body; therefore,
the church is subject unconditionally to Him. As the head Christ must be
understood as the fountain of the believers lives and the giver of strength to the
body.[118] Members of the body of Christ are important and have a part to play.
Thus, every believer is important, not just a few especially distinguished
members.
On the basis of fundamental equality, every member has equal dignity and
functions.[119] Through the knowledge and experience of Jesus, every believer
became part of the body of Christ, the church. By virtue of Christs priesthood,
the church itself became a priesthood. The priesthood of Jesus Christ has been
expanded to include the whole body of believers. Every believer in the church,
all the people of God, belongs to the priestly order.[120] Winston Pearce asserts
that anyone who has voluntarily believed in Christ is incorporated into Christs
body, into priesthood.[121] Likewise, Grenz maintains that the ministry of
priesthood is shared by all. As members of Christs body, each one entered into
a covenant relationship with the head, accepting the obligations and benefits.
[122]
Every believer has distinctive and irreplaceable functions in the totality of the
body. This indicates a kind of collectivism which contests church imperialism.
The church therefore, cannot be understood as being constituted by a few elite
members. As members of the body of Christ, all are important. There are no first
and second class parts in Christs body.[123]
Believers are united with Christ as the head of the body (Col. 2:18-19). As the
body of Christ, believers are also interconnected to each other (1 Cor. 12:12).
Moreover, every believer contributes to the others (Eph. 4:14-16; Gal. 6:2).
Hence, the believers in Christ is a unified and universal entity whose
 The Temple of the Spirit
The Church is the temple of the Holy Spirit.[126] This metaphor emphasizes that the body of
believers has become a temple of God because the Spirit of God indwells in them. As a temple of
God, a believer is holy; he or she belongs to God. The people of God as a unified body is a spiritual
house (1 Pet. 2:5; Eph. 2:22) and a dwelling of the Holy Spirit (1 Cor. 3:16; 6:9).[127]
God is building a holy temple of universal dimensions as a dwelling place of the Holy Spirit. As a
spiritual house, the church underscores the character of the
people of God, a holy priesthood.[128] Being the temple of the Holy Spirit, the believers are led,
taught, and supported by the Holy Spirit directly without mediation.
The Holy Spirit has been given not just to a few, but to the whole priestly community. The whole
people, filled by the Holy Spirit, is a priesthood. The Holy Spirit vivifies and quickens the temple
through individual believers.[129] Grenz concludes that the focal point of Gods presence is no
longer a special building, but a fellowship of His people.[130] The church is indwelt by the Holy Spirit
as individual believers and collectively as a body.[131] The physical building is no longer perceived
as the house of God, but the believers in Christ. The physical building, although important, is no
longer called a holy place, rather it is the believers in Christ who are called to be a holy people.
God intends that his dwelling should be his people, rightly referred as the temple of the Holy Spirit (1
Cor. 3:16).[132] The three metaphors presented above emphasize a unified body of believers who
belong to God, enjoying the same status, dignity, and responsibility as priests. Consequently, the
metaphors delineate the concept of the believers priesthood in the modern era. Furthermore, these
metaphors describe the identity and unity of the believers in Christ without a hint of hierarchical
distinction. Hence, in the modern era, the concept of the priesthood of all believers is asserted within
the context of ecclesiology.
 The Priesthood of All Believers within the Context of a Broader Christian Community
The concept of the priesthood of all believers is evident within the context of the broader Christian
community. In locating the believers priesthood within the context of the broader Christian
community, the following categories are utilized, namely; unified identity, corporate responsibility,
glocalized applicability, ministerial practicability, and methodological diversity.
Unified Identity
As emphasized, the identity of the believers is described in Scripture as the people of God, and
royal priesthood. This is a unified identity that refers to the entire believing community,
indicating the absence of dichotomy from within the body.[133] The scriptural distinctiveness of
believers as affirmed in history remains normative in the modern era.[134]
The picture of the believers in Christ is not of two separate groups the professional clergy and
ordinary laity, but rather the whole people of God. The clergy-laity dichotomy was an
undesirable development of church history. It marked a drift away from biblical faithfulness.[135]
The affirmation of the identity of the believers as priests is essential toward the modern
conception of the Christian community. This is similar to the formulations of Luther[136] and
Calvin[137] that the church is a company of believers who are priests called by God to minister in
the world.
The emphasis is the unified identity of the broader Christian community. The importance of the
individual believer largely anchored in the persons role as a microcosm of the whole and as
functioning element within the whole. With this assertion, the personal identity is derived from the
group, the unified identity of the believers as priests.[138]