Does the Pope have the Power to Change Everything?

Does the Pope have the Power to Change Everything? 

Although you may be astonished, the answer is no! The Pope cannot turn the Church upside down based on his own ideas.

 The election of a new pope is no where similar to that of the election of a new president or prime minister where it generally means a transfer of power from one party’s ideology and manifesto to another party’s ideology which inevitably leads to changes and reversals of the policies of the previous administration or government.  

The pope, however, as the Vicar, or representative, of Christ, is very different from a president.  The pope holds an important office, indeed he holds the keys to bind and lose. However, it is not the Pope’s Church. It is Jesus Christ’s Church and the pope is not the policy maker (like presidents and prime ministers) but the representative of Christ. 

The election of a new pope is Jesus Christ continuing to take care of His Church, sending a new Shepard for His people. The overarching philosophy, goals, and mission are coming from higher up, Jesus Christ. 

The pope is the caretaker of eternal truths whilst in office, carrying out the mission of Jesus Christ. The pope is caretaker of the rich tradition and teachings of the Church. He cannot just abandon it but in fact has to preserve what he inherited and to pass it on to his successor.

As such, current Pope Francis elected in March 2013, like all 265 of the popes who preceded him, will not teach anything contrary to the Church’s beliefs on matters of faith and morals.  This continuity should itself be a source of great joy to Catholics, for these teachings are beautiful and even liberating.  

For example, Pope Francis being a Jesuit commented at his election "Oh, how I would like a poor Church, and for the poor." He cannot actually sell off all of the Church’s land, basilicas, art works or the Vatican Museum and give it to the poor and bankrupt the Church. It remains his sincere personal wish but as Pope, he has to be caretaker of the riches of the Church and pass it on.

Similarly, he cannot ditch doctrines and alter traditions as he pleases. For example, his predecessors have declared that the Church has no authority to ordain women. A new pope cannot just reverse all these prior teachings and radically make new ideologies of his own. 

What he can do, is inspire the whole world, by his words, leadership, and example, to embrace the truths of the Gospel and the person of Jesus Christ. As Universal Pastor, the Holy Father can gain the world’s attention, be so compelling in strengthening the Church and bring more and more people into its fold.

The pope can however make reforms and should make them where necessary.  For example, he can and should restructure the Roman Curia or Vatican Bureaucracy for the better. He can and should and will institute stricter discipline to protect children from abusive priests. The pope can allow married man to be ordained priests, but likely will not do so or if allowed likely on a limited scale (perhaps allowing only married deacons to ordained priests). 

What the Pope cannot and will not do, is to alter or change the Church’s dogmas. The Church’s ideology in matters of faith, morality, belief system cannot be touched. For example, the pope cannot change the Nicene Creed, cannot allow women to be ordained or allow divorce. It is also not the pope’s job to change those doctrines of the Church with which the world is ill at ease.

 On the contrary, it is the pope’s duty is to hand down to future generations the teachings he received from his predecessors and ultimately from Christ Himself.

In 2005, Pope Benedict XVI commented on the papacy’s powers and about its limitations. Seated upon the Lateran Basilica’s throne, the most potent symbol of papal authority, Benedict rejected the notion that the pope is “an absolute monarch whose thoughts and desires are law.” Rather, he continued, “the pope’s ministry is a guarantee of obedience to Christ and to His Word. He must not proclaim his own ideas but rather constantly bind himself and the Church to obedience to God’s Word, in the face of every attempt to adapt it or water it down.”

3 Powers of the Soul

What are the 3 powers of the soul?

1. The Memory.

2. The Intellect.

3. The Will.

Gay or Lesbian Relationships or Marriage, Is it Right?

Is a Man & Man or Woman & Woman relationship or even marriage right?

Without relying upon religious teaching or social norms of acceptance, it is certainly not natural.

Human beings are creatures of reason, born with the ability to think and to reason which differentiates us from animals.

We therefore only need to look around and observe the world to come to a logical opinion.

We are all familiar with Mickey Mouse and Minnie Mouse, Donald Duck and Daisy Duck, Cinderella and Prince Charming. 

Would it not feel strange and against our reasoning to see Mickey Mouse and Donald Duck getting married or having sexual relations?

Whether one is religious, agnostic or an atheist, the laws of nature or natural inclination will tell us that the natural order is Boy Girl, Boy Girl. In the animal kingdom, we do not see male and male or female and female pairings.  

Why have sexual relations between persons in the first place?

Human beings by design and creation are sexual creatures. Like animals, humans are inbuilt with sexual desire and sexual organs. Why? Simple, to procreate, to produce offspring, children to continue populating the world and to prevent extinction of the human race. 

For procreation, the sexual act of intercourse is required between a male and female. It is not possible between same genders. This is basic science and the natural order. 

We see animals do this act of procreation quite naturally, as a matter of course acting out their naturally designed desires and attraction between a male and female animal without hesitation or embarrassment. 

The difference between animals and humans is what we would call our 'brain', our 'conscience', our 'soul' or 'free will' that tells us inwardly what is right and wrong and the mind to choose what to do or what not to do. Hence, we have the ability to think and choose not to parade around nude like animals and mate with the nearest willing partner when in heat. 

It is also this mind that allows us humans to choose the sexual partner. Indeed we often look at another person (usually the opposite sex) in terms of attractiveness because we are subconsciously discerning if the 'target' would be a suitable mate (a natural animalistic instinct) based on the human desire to procreate. 

In simple language, it is in our DNA to procreate but we humans have reasoning and 'free will' to choose who and when.

Therefore, if we admit that a man and a woman is designed by nature to procreate, then we must admit that a same gender man to man or female to female sexual relationship is not natural. We have the reasoning to know this is not meant to be so and it will not result in procreation. We do not need any religious teaching to tell us this fact.

It can also therefore be said that same gender sexual activity is wrong and immoral because it goes against morals and values of society. If we did not already know this from science and normal social behaviour, religious teachings make it a point to highlight that it is unacceptable and wrong.

If we establish that same gender sexual relations is not logical and not natural which therefore should not be permitted, then we need to next ask why does it happen and why do people become gay or lesbian?

Using the reasoning of natural law, a gay male or lesbian female has used their 'mind' and exercised their 'free will' to discern that their sexual desires are pointed at their own gender. They make a reasoned choice to ignore the visual clues that their sexual organs are similar to that of their desired partner. 

Gays and lesbians argue that their 'choice' of same gender sexual relations is a natural feeling. They claim to be more comfortable and have greater desires or attraction for their own gender. Humans being sexual creatures will have feelings and desires. In some, perhaps a natural imbalance of hormones on the wrong side of nature to create a desire to be considered towards the same gender. However, if only desires are followed, then we are animals and not human beings. Humans are able to think and reason and the choice is still made by the human upon those desires. The human has reasoning capability to make the correct natural choice despite confused feelings. Nature also left visual clues of sexual organs on the body if confused. 

Therefore all gays and lesbians choose to be gay or lesbian. They were not born gay or lesbian, a conscious choice is made. Free will has been exercised.

In a Christian context, one might ask why God allows this. The answer is simple and obvious, free will. God does not like it or approve of it but allows it as He will not interfere in a human's choice give by Him. 

Without bias or being discriminatory, we can also thus conclude the gay or lesbian has a 'mental disfunction' or a 'sick mind' because they choose to do something unnatural and against logic. 

To illustrate the point of mental illness, we only need to consider the behaviour of some lesbians or gays. We often see two females who are a 'couple' where one dresses like a male (short hair style, dressed in male clothing) and acts the part of the dominant male and the female partner dresses up as an attractive woman often playing the part of the weaker damsel. 

Firstly, is this natural? Secondly, are not these 'couples' trying to act out what is actually natural, trying to be a man and woman? 

On the gay male side, these males dress up as women, adopt female behaviour and many surgically remove their sexual organ to be more female with full knowledge that they can never be a female without ovaries.

Moving from same gender sexual relations to 'Same Gender Marriage' , we need to ask the gay or lesbian couple the question, 'Why do you want to get Married?', 'What is the purpose?' 

We can be sure the answer will not be 'to start a family and have babies'. The usual reasoning given is to spend their lives together and the desire to conform to social norms of being a married couple.

Marriage in legal perspective, the lawful the union of man and woman. Present day gay and lesbian activists pressure governments to allow the lawful union of man and man or woman and woman. But why ask for this change in the law? If we look deeper of why the law requires a marriage to be registered, it is because it legitimises any offspring or children from that union. To provide lawful guardianship and rights of the child to citizenship of their parents. Laws of countries also protect women's rights and marriage and divorce laws support this philosophy or the union of man and woman, not same gender marriages.

Looking further into the desire of wanting same gender marriages approved by law, some gay and lesbian couples argue they want to get married to adopt kids. Whilst some countries may require a man and woman couple to adopt a child, it is generally accepted that anyone can individually adopt a child without the need to be married. I would argue it would be mental abuse of a child for him or her to grow up confused having either two daddies or two mummies whilst others have a father and mother.

So the reason of adopting children does not hold up which leaves the desire to live together as partners, two friends, possible 'best friends'. But there is no law anywhere in the world that prevent two friends or best friends who share the same values and aspirations from living together. 

If we look from the social acceptance perspective, marriage is not needed. Couples call themselves 'Partners' and live together and have children. 

Therefore, we can only conclude that gay and lesbian couples ask to marry because they desire for  society to endorse and recognise under law their unnatural sexual activities and acts under the pretext of 'marriage'.  

Without even bringing religion into the reasoning, why should society endorse and approve such a union? 

There is no basis to support gay or lesbian marriages.

A Christian Perspective

From a Christian or Catholic perspective, marriage is the union between a man and a woman out of love for each other where they desire to dedicate themselves to each other and live together as man and wife, for better and for worse until death. They enjoy guiltless sexual relations with each other with the intent and readiness to accept offspring from their union. They are prepared to be a father and mother to raise their child as one. 

There are numerous teachings that marriage is between a husband and wife, man and woman. 

The strongest Christian law on this matter is found in the ten commandments. In particular commandment number 5, "Honour Thy Father & Mother". It is quite clear that it does not say honour thy parents but specifies a father and a mother. It is obvious it is meant within the context of marriage because commandment number 7 says "Do not Commit Adultery" which implies a warning to the married couple. This commandment also implies that sexual relations must happen between a man and woman for adultery to take place. 

Therefore, just from the commandments, we can conclude it is God's will that sexual relationships are meant only between a husband and a wife (man and woman) and meant for procreation. 

If we look at Genesis and the creation story, God created Adam & Eve, a man and a woman. God did not create another man to accompany Adam. God created Eve for Adam, taking a rib from man to create woman.

Jesus re-emphasised the will of God on this topic in Matthew Chapter 19 versus 3 to 9 in replying to a question if divorce was possible for any reason: 

⁴ “Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ ⁵ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’^]? ⁶ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

It is very clear from what Jesus said:

1. God made male and female (verse 4)
2. A man (child) will leave his father and mother (clearly indicated as a man and woman) to marry (verse 5)
3. A man leaves his father and mother to be united with his wife and will together be one flesh. (verse 5) This is Jesus confirming only a man and a woman can marry and they become one. There is no possibility for same gender marriage.
4. Divorce is not possible (verse 6) except for sexual immorality (verse 7)
5. Jesus uses clear words "marries another woman" (verse 7) in reference to a man who divorces his wife would commit adultery except for sexual immorality. It is clear a man marries a woman. It is also obvious the exception of sexual immorality does not mean a man marrying or having sexual relations with another man or woman and another woman.

There can therefore be no doubt that it is not God's will for sexual relations to occur between the same gender and that marriage is only for a man and a woman.

Rite of Ordination of Priests

ORDINATION OF PRIESTS

{The rite of ordination of a priest is taken from the latest edition of the Roman Pontifical, Part I, issued on February 28, 1962.}

The ordination of a priest must normally take place within the Mass, after the tract has been sung or recited up to the last verse exclusive; or on certain days before the alleluia verse.

The bishop is seated on the faldstool, which has been placed for him at the middle of the altar. He is wearing the mitre.

The candidates are vested in amice, alb, maniple, and stole worn in the manner of a deacon. Over the left arm they carry a folded chasuble, the vestment of priesthood; and in the right hand a lighted candle and the white linen hand, used later to bind their hands (in some places the band is attached to the cincture).

The Preparatory Ceremony

{The first part of the rite consists of the calling of the ordinands and the formal presentation of them to the bishop; the reading of the interdict; the archdeacon's petition and testimony; and the bishop's address to the ordinands.}

The archdeacon summons the ordinands with the formula: Let those who are to be ordained to the order of priesthood come forward.

As their names are read out one by one by the notary, each one replies: "Present" and steps forward; they arrange themselves in a semicircle before the bishop and kneel.

Then one of the assistants reads the interdict, a last warning that if anyone receives the sacrament under false pretences, he will incur the penalty of excommunication.

The most reverend father and ruler in Christ, His Excellency, N.N., by the grace of God and of the Apostolic See Bishop of N., commands and charges, under pain of excommunication, that no one here present for the purpose of taking orders shall come forward to be ordained under any pretext, if he be irregular, excommunicated by law or by judicial sentence, under interdict or suspension, illegitimate, infamous, or in any other way disqualified, or of another diocese, unless he has the permission of his bishop. He enjoins, moreover, that none of the ordained shall depart until the Mass is over and the bishop's blessing has been received.

Now the archdeacon presents the candidates to the bishop, saying:

Most Reverend Father, our holy Mother the Catholic Church asks you to ordain these deacons here present to the burden of the priesthood.

The bishop inquires:

Do you know if they are worthy? 

The archdeacon replies:

As far as human frailty allows one to know, I am certain and I testify that they are worthy to undertake the burden of this office.

The bishop says:

Thanks be to God.

The Bishop's Address

{In the first place the bishop addresses himself to the clergy and the people, consulting with them about the fitness of the men who are being presented for ordination. This is reminiscent of olden times when the custom prevailed of having priests and other clergy chosen by the will of the people. It must be kept in mind, then, that in the present discipline of the Church the people can merely raise objections, but it is the bishop who makes the choice.}

The bishop addresses the clergy and the people as follows:

My dear brethren, since the captain of a ship and its passengers alike have reason to feel safe or else in danger on a voyage, they ought to be of one mind in their common interests. Not without reason, then, have the fathers decreed that the people too should be consulted in the choice of those who are to be raised to the ministry of the altar.

For sometimes it happens that one or another person has knowledge about the life and conduct of a candidate that is not generally known. And the people will necessarily be more inclined to be loyal to a priest if they have given consent to his ordination.

As far as I can judge, the conduct of these deacons, who with God's help are to be ordained to the priesthood, is commendable and is pleasing to God. In my opinion, then, they are deserving of being promoted to a higher honor in the Church. Yet it is well to consult the people as a whole, rather than to rely on one or a few, whose approval might be a consequence of partiality or of misjudgment.

Be perfectly free, then, to say what you know about the conduct and character of the candidates and what you think of their fitness. But let your approval of their elevation to the priesthood be based more on their merits than on your own affection for them. Consequently, if anyone has anything against them, let him for God's honor and in God's name come forward and sincerely speak his mind. Only let him remember his own state.

After a brief pause the bishop continues, addressing himself now in exhortation to the candidates:

My dear sons, who are about to be consecrated to the office of the priesthood, endeavor to receive that office worthily, and once ordained, strive to discharge it in a praiseworthy manner. A priest's duties are to offer sacrifice, to bless, to govern, to preach, and to baptize. So high a dignity should be approached with great awe, and care must be taken that those chosen for it are recommended by eminent wisdom, upright character, and a long-standing virtuous life.

Thus it was that when the Lord commanded Moses to choose as his helpers seventy men from the whole tribe of Israel, to whom He would impart the gifts of the Holy Spirit, He said to him: "Choose the ones whom you know to be elders of the people" (Num 11.16). It is you yourselves who are prefigured in these seventy elders, if now, by the help of the sevenfold gifts of the Holy Spirit, you are faithful to the Ten Commandments, and display soundness and maturity in knowledge and in action.

Under the same kind of sign and figure, our Lord, in the New Law, chose the seventy-two disciples, and sent them before Him two by two to preach. Thus He taught us both by word and by deed that the ministers of His Church should be perfect both in faith and in works; in other words, that their lives should be founded on the twofold love of God and of neighbor. Strive, then, to be such, that by God's grace you may be worthy of being chosen to assist Moses and the twelve apostles, that is, the Catholic bishops who are prefigured by Moses and the apostles. Then indeed is Holy Church surrounded, adorned, and ruled by a wonderful variety of ministers, when from her ranks are consecrated bishops, and others of lesser orders, priests, deacons, and subdeacons, each of a different dignity, yet comprising the many members of the one body of Christ.

Therefore, my dear sons, chosen as you are by the judgment of our brethren to be consecrated as our helpers, keep yourselves blameless in a life of chastity and sanctity. Be well aware of the sacredness of your duties. Be holy as you deal with holy things. When you celebrate the mystery of the Lord's death, see to it that by mortifying your bodies you rid yourselves of all vice and concupiscence. Let the doctrine you expound be spiritual medicine for the people of God. Let the fragrance of your lives be the delight of Christ's Church, that by your preaching and example you help to build up the edifice which is the family of God. May it never come about that we, for promoting you to so great an office, or you, for taking it on yourselves, should deserve the Lord's condemnation; but rather may we merit a reward from Him. So let it be by His grace.

All: Amen.

Litany of the Saints

If ordination to the priesthood was not preceded earlier by ordination to the subdiaconate or the diaconate, then the Litany of the Saints is chanted at this time. During the litany the candidates humbly lie prostrate on the floor of the sanctuary. The bishop kneels on the altar predella. For the litany see Litany of the Saints (and for the music see the music supplement).

After the invocation "That you grant eternal rest to all the faithful departed" the bishop stands and turns to the ordinands (who remain prostrate on the floor). Holding the crozier in his left hand and still wearing the mitre, the bishop chants or recites the following:

That you bless these elect. R. We beg you to hear us.

That you bless and sanctify these elect. R. We beg you to hear us.

That you bless and sanctify and consecrate these elect. R. We beg you to hear us.

Then the bishop kneels again at the faldstool, and the chanters finish the litany up to "Lord, have mercy. Christ, have mercy. Lord have mercy," inclusive.

The Laying-on of Hands

{When the litany is ended the candidates rise and go in pairs to kneel before the bishop. The bishop places both his hands on the head of each candidate in turn, without saying anything. This very simple though impressive action, unaccompanied by prayer or chant, is called the essential matter of the sacrament. It signifies that the power of priesthood is conferred by the bishop imposing hands on the candidate, transmitting to the latter the power which the bishop himself has received from Christ through the apostles and their successors.}

After the bishop has imposed hands on them, they return to their former place and kneel. When all are in place the bishop holds his right hand outstretched over them. Next the priests who are present come forward and lay both their hands on the head of each candidate Then, forming a semicircle beginning at the gospel side, they stand behind the candidates and hold their right hand outstretched over them just as the bishop is doing.

The act of the priests taking part in the ceremony of laying-on of hands is perhaps a relic of the time when more than one bishop took part in the ordination of priests, and each bishop present imposed hands on the ordinands. The present ceremony of the priests, imposing hands has no other purpose than to make more forceful the outward sign of power being conferred through this kind of action.

The bishop (wearing the mitre) now says the following prayer:

My brethren, let us implore God the Father almighty to multiply His heavenly gifts in these servants of His whom He has chosen for the office of the priesthood. May they fulfill by His grace the office they receive by His goodness; through Christ our Lord.

All: Amen. 

Then the bishop removes the mitre, turns to the altar, and says:

Let us pray.

The ministers: Let us kneel down. R. Arise.

Then the bishop turns around to the ordinands and says:

Hear us, we pray, O Lord God, and pour out on these servants of yours the blessing of the Holy Spirit and the power of priestly grace. And now as we present them for consecration in your benign presence, may you sustain them forever by the bounty of your gifts. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you, in the unity of the Holy Spirit, God,

Here the bishop extends his hands and chants or recites the conclusion to the preceding prayer and the following versicles:

B: Forever and ever.

All: Amen.

B: The Lord be with you.

All: May He also be with you.

B: Lift up your hearts.

All: We have lifted them up to the Lord.

B: Let us give thanks to the Lord our God.

All: It is fitting and right to do so.

The Solemn Prayer and Form of the Sacrament

{This very beautiful prayer, also called the consecratory preface, is the actual form of the sacrament, and in early times the Roman rite for ordination had nothing more than a prayer or prayers of this kind, along with the imposition of hands. A theology of the sacrament could quite easily be constructed on this prayer. In brief, it asks for God's grace, for He is the source of all honors and dignities, as also of all growth and order. It states the principle that God's loving providence guides His rational creatures through stages of gradual progress and perfection. It points out how this principle operated in the Old Testament, in God's choosing Moses and the seventy elders to assist Him; and in the New, in Christ's choosing the apostles and their successors to carry out the ministry of His Church. Then follows a petition that the bishop may have helpers in the men being ordained, who will prove themselves to be elders in the best sense of the term. Lastly the Holy Spirit and His gifts are invoked on the candidates, that they be raised to the priesthood and be filled with the holiness which should characterize this office.}

The bishop continues with the consecratory preface:

It is indeed fitting and right, praiseworthy and salutary that we should always and everywhere give thanks to you, O holy Lord, almighty Father, everlasting God, the source of all honors and the dispenser of all dignities. Through you all things make progress and receive their permanence. In accord with your wise designs all rational creatures advance to a higher excellence. And in accord with this same principle the various grades of priests and the offices of levites, instituted for sacred functions, grew and developed. For after appointing chief priests to rule the people, you selected men of lesser degree and second rank to be their associates and their helpers. Thus in the desert you propagated Moses' spirit in the hearts of seventy judicious men, with whose help he was enabled to govern easily the countless multitude. Thus too you imbued Eleazar and Ithamar, the sons of Aaron, with the abundant graces of their father, in order to assure a sufficient number of priests for the offering of saving sacrifices and the performance of the more common sacred rites. By the same providence, O Lord, you gave the apostles of your Son associate teachers of the faith, and by their help as preachers of a second rank the apostles made their voice heard to the ends of the earth. Therefore, we beg you, Lord, to support us in our weakness with similar helpers, for inasmuch as we are weaker, so much the more we stand in need of them.

The Essential Form

At this point the bishop interrupts the chant and recites the following words, which constitute the essential form of the sacrament:

Almighty Father, we pray that you bestow on these servants of yours the dignity of the priesthood. Renew in their hearts the spirit of holiness, so that they may be steadfast in this second degree of the priestly office received from you, O God, and by their own lives suggest a rule of life to others.

Here the bishop resumes the chant of the rest of the preface:

May they be prudent fellow-workers in our ministry. May they shine in all the virtues, so that they will be able to give a good account of the stewardship entrusted to them. and finally attain the reward of everlasting blessedness.

The bishop recites the conclusion in a low voice, but loud enough to be heard by those near him:

We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever.

All: Amen.

Investiture of the New Priests

Now the newly ordained priests go and kneel before the bishop one by one. The bishop is seated on the faldstool and is wearing the mitre. He takes the stole, until now worn by the newly ordained on the left shoulder, draws it over the right shoulder, and arranges it in the form of a cross over the chest (in the manner worn by a priest). As he does so he says to each one:

Take the yoke of the Lord, for His yoke is sweet and His burden light.

Next he invests each one with the chasuble, leaving it folded and pinned at the back but hanging down in front. As he does so he says:

Take the vestment of priesthood which signifies charity; for God is able to advance you in charity and in perfection.

To this the ordained adds: Thanks be to God.

The bishop rises, removes the mitre, and says the following prayer, during which all the others kneel:

O God, the source of all holiness, whose consecration is ever effective, whose blessing is ever fulfilled, pour out on these servants of yours, whom we now raise to the dignity of the priesthood, the gift of your blessing. By their noble and exemplary lives let them prove that they are really elders of the people, and true to the norms laid down by Paul to Timothy and Titus. Let them meditate on your law day and night, so that they may believe what they have read, and teach what they have believed, and practice what they have taught. May justice, constancy, mercy, courage, and all the other virtues be reflected in their every way of acting. May they inspire others by their example, and hearten them by their admonitions. May they keep pure and spotless the gift of their high calling. For the worship of your people may they change bread and wine into the body and blood of your Son by a holy consecration. May they through persevering charity mature "unto the perfect man, unto the measure of the age of the fulness of Christ," and rise on the day of the just and eternal judgment of God with a good conscience, true faith, and the full gifts of the Holy Spirit. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever.

All: Amen.

The bishop kneels, facing the altar, and intones the hymn, "Veni Creator" which is then continued by the choir (for the music see the music supplement):

Veni Creator

Come, Holy Ghost, Creator blest,

And in our souls take up your rest;

Come with your grace and heavenly aid

To fill the hearts which you have made.

O Comforter, to you we cry,

You heavenly gift of God Most High,

You, fount of life and fire of love,

And sweet anointing from above.

You in your sevenfold gifts are known;

You, finger of God's hand we own;

You, promise of the Father, you

Who do the tongue with power imbue.

Kindle our senses from above,

And make our hearts o'erflow with love;

With patience firm and virtue high

The weakness of our flesh supply.

Far from us drive the foe we dread,

And grant us your peace instead;

So shall we not, with you for guide,

Turn from the path of life aside.

Oh, may your grace on us bestow

The Father and the Son to know;

And you, through endless times confessed,

Of both the eternal Spirit blest.

Now to the Father and the Son,

Who rose from death, be glory given,

With you, O holy Comforter,

Henceforth by all in earth and heaven. Amen.

The Anointing of Hands

After the first verse of the hymn the bishop rises and sits on the faldstool (wearing the mitre). He removes his gloves but puts the episcopal ring back on his finger. The gremiale is placed over his knees. The ordained come forward and one by one kneel before the bishop. He then takes the oil of catechumens and anoints both of their hands which they hold together palms upward. First he anoints the inside of the hands, tracing a cross from the thumb of the right hand to the index finger of the left, and from the thumb of the left hand to the index finger of the right. Next he anoints the entire palms. He says as he performs the anointings:

May it please you, O Lord, to consecrate and sanctify these hands by this anointing and our blessing.

All: Amen.

And having made the sign of the cross over the hands of the ordained he continues:

That whatever they bless may be blessed, and whatever they consecrate may be consecrated in the name of our Lord Jesus Christ.

To the above form each of the ordained adds:

Amen.

Then the bishop closes or joins together the hands of the ordained. The latter, keeping his hands joined, goes to the side of the altar where one of the assistants of the bishop binds the consecrated hands together with a white cloth, leaving the fingers free. Each of the ordained goes back to his place. The bishop cleanses his fingers with a piece of bread.

Presentation of the Host and Chalice

The bishop now presents each of the ordained with a chalice containing wine and water and a paten upon it with a host. The ordained touches with the fore and middle fingers both the paten and the cur of the chalice. During this ceremony the bishop says:

Receive the power to offer sacrifice to God, and to celebrate Masses for the living and the dead, in the name of the Lord.

All: Amen.

Having cleansed his hands the bishop goes to the throne or to the faldstool at the epistle side. Mass is resumed with the singing of the last verse of the tract or sequence or alleluia verse.

Concelebration of the Mass

After the offertory antiphon the bishop puts on the mitre and is seated before the middle of the altar. The ordained come to the altar, and two by two kneel before the bishop and present him with a lighted candle, kissing his hand as they do so. After this they return to their places.

From now on all the newly ordained priests pray the Mass along with the bishop, saying all prayers aloud, even those usually said in a low voice. They receive the kiss of peace from the bishop at the usual time. At holy communion the ordained, before receiving the sacred host, say "Amen" to the formula and then kiss the bishop's ring.

After receiving communion they go to the epistle side of the altar to partake of some wine, not from the chalice which the bishop has consecrated, but from another containing ordinary wine. One of the assisting priests holds a chalice and a purificator in readiness for this purpose.

After taking the ablution and washing his hands, the bishop removes the mitre, stands at the epistle side, and intones the following responsories, which are continued by the choir (for the music see the music supplement):

Responsory

No longer do I call you servants * but my friends, for you have known all things I have wrought in your midst, (alleluia).*

Receive the Holy Spirit, the Advocate, within you. * It is He whom the Father will send to you, (alleluia).

V. You are my friends if you do the things that I command you. * Receive the Holy Spirit, the Advocate, within you.

Glory be to the Father, and to the Son, and to the Holy Spirit. * It is He whom the Father will send to you, (alleluia).

The alleluia is omitted from Septuagesima to Easter.

Having said the responsory the bishop puts on the mitre, goes to the middle of the altar, and turns to the ordained. The latter now recite the Creed which is a summary of the faith they will henceforth preach:

I believe in God, the Father almighty, Creator of heaven and earth; and in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried. He descended into hell, the third day He arose again from the dead. He ascended into heaven, and sits at the right hand of God the Father almighty, from there He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

The Commission to Absolve

When the Creed is finished the bishop sits on the faldstool at the middle of the altar (he is wearing the mitre). As the ordained kneel before him one by one, he places both his hands on the head of the ordained and says to each one:

Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.

Then the bishop unfolds the chasuble, which the ordained has worn folded on his shoulders until now; and as he lets the chasuble drop at the back he says to each one:

The Lord clothe you with the robe of innocence.

The Promise of Obedience

Then each of the ordained comes again before the bishop, kneels and places his folded hands between the hands of the bishop. If the bishop is the Ordinary of the ordained he says to him:

Do you promise me and my successors reverence and obedience?

The priest replies: I promise.

But if the bishop is not the Ordinary of the newly ordained he says to him as he holds his hands (if he is a secular priest):

Do you promise reverence and obedience to the bishop who is your Ordinary for the time being? R: I promise.

Or he says to a priest of a religious order:

Do you promise reverence and obedience to the prelate who is your Ordinary for the time being? R: I promise.

Then the bishop, still holding the newly ordained's hands within his own, kisses him on the right cheek, saying:

The peace of the Lord be always with you.

The ordained responds: Amen.

Admonition and Blessing

Afterward when the ordained have returned to their place, the bishop sits down, puts on the mitre, takes the crozier, and addresses the ordained as follows:

My dear sons, as the office you are undertaking is hazardous enough, I admonish you, before you begin to celebrate Mass, to learn carefully from other experienced priests the ritual of the whole Mass--the consecration, the breaking of the host, and the communion.

The bishop rises, and retaining the mitre and crozier, blesses the priests who kneel before him, saying in a loud voice:

May the blessing of almighty God, Father, Son, and Holy Spirit come upon you, that you may be blessed in the priestly order, and may offer for the sins and transgressions of the people appeasing sacrifices to almighty God, to whom be honor and glory forever and ever.

All: Amen.

At the end of Mass the bishop gives the pontifical blessing in the usual way:

B: Blessed be the name of the Lord.

All: Now and forevermore.

B: Our help is in the name of the Lord. All: Who made heaven and earth.

B: May almighty God bless you, the Father, Son, and Holy Spirit.

All: Amen.

Final Exhortation

The bishop sits down and speaks a final word to the ordained, saying:

My dear sons, ponder well the order you have taken and the burden laid on your shoulders. Strive to lead a holy and devout life, and to please almighty God, that you may obtain His grace. May He in His kindness deign to bestow it on you.

Now that you have been ordained to the priesthood, may I ask you, after you have offered your first Mass, to celebrate three other Masses, namely, one in honor of the Holy Spirit, a second in honor of blessed Mary, ever a Virgin, and a third for the faithful departed. I ask you also to pray to almighty God for me.

Mass is concluded as usual.

Indulgences, What is it?

     The word indulgence (Latin indulgentia, from indulgeo, to be kind or tender) originally meant kindness or favor; in post-classic Latin it came to mean the remission of a tax or debt. In Roman law and in the Vulgate of the Old Testament (Isaiah 61:1) it was used to express release from captivity or punishment. In theological language also the word is sometimes employed in its primary sense to signify the kindness and mercy of God. 

But in the special sense in which it is here considered, an indulgence is a remission of the temporal punishment due to sin, the guilt of which has been forgiven. Among the equivalent terms used in antiquity were pax, remissio, donatio, condonatio.

What an Indulgence is Not

To facilitate explanation, it may be well to state what an indulgence is not. It is not a permission to commit sin, nor a pardon of future sin; neither could be granted by any power. 

It is not the forgiveness of the guilt of sin; it supposes that the sin has already been forgiven. It is not an exemption from any law or duty, and much less from the obligation consequent on certain kinds of sin, e.g., restitution; on the contrary, it means a more complete payment of the debt which the sinner owes to God. 

It does not confer immunity from temptation or remove the possibility of subsequent lapses into sin. 

Least of all is an indulgence the purchase of a pardon which secures the buyer's salvation or releases the soul of another from Purgatory. 

The absurdity of such notions must be obvious to any one who forms a correct idea of what the Catholic Church really teaches on this subject.

What an indulgence Is

An indulgence is the extra-sacramental remission of the temporal punishment due, in God's justice, to sin that has been forgiven, which remission is granted by the Church in the exercise of the power of the keys, through the application of the superabundant merits of Christ and of the saints, and for some just and reasonable motive.

 Regarding this definition, the following points are to be noted:

• In the Sacrament of Baptism not only is the guilt of sin remitted, but also all the penalties attached to sin. In the Sacrament of Penance the guilt of sin is removed, and with it the eternal punishment due to mortal sin; but there still remains the temporal punishment required by Divine justice, and this requirement must be fulfilled either in the present life or in the world to come, i.e., in Purgatory. An indulgence offers the penitent sinner the means of discharging this debt during his life on earth.

Various kinds of indulgences

An indulgence that may be gained in any part of the world is universal, while one that can be gained only in a specified place (Rome, Jerusalem, etc.) is local. A further distinction is that between perpetual indulgences, which may be gained at any time, and temporary, which are available on certain days only, or within certain periods. 

Real indulgences are attached to the use of certain objects (crucifix, rosary, medal); personal are those which do not require the use of any such material thing, or which are granted only to a certain class of individuals, e.g. members of an order or confraternity. 

The most important distinction, however, is that between plenary indulgences and partial. 

By a plenary indulgence is meant the remission of the entire temporal punishment due to sin so that no further expiation is required in Purgatory. 

A partial indulgence commutes only a certain portion of the penalty; and this portion is determined in accordance with the penitential discipline of the early Church. To say that an indulgence of so many days or years is granted means that it cancels an amount of purgatorial punishment equivalent to that which would have been remitted, in the sight of God, by the performance of so many days or years of the ancient canonical penance. Here, evidently, the reckoning makes no claim to absolute exactness; it has only a relative value.

God alone knows what penalty remains to be paid and what its precise amount is in severity and duration. Finally, some indulgences are granted on behalf of the living only, while others may be applied on behalf of the souls departed. It should be noted, however, that the application does not have the same significance in both cases. 

The Church in granting an indulgence to the living exercises her jurisdiction. Over the dead she has no jurisdiction and therefore makes the indulgence available for them by way of suffrage (per modum suffragii), i.e. she petitions God to accept these works of satisfaction and in consideration thereof to mitigate or shorten the sufferings of the souls in Purgatory.

Who can grant indulgences

The distribution of the merits contained in the treasury of the Church is an exercise of authority (potestas iurisdictionis), not of the power conferred by Holy orders (potestas ordinis). 

Hence the Pope, as supreme head of the Church on earth, can grant all kinds of indulgences to any and all of the faithful; and he alone can grant plenary indulgences. 

The power of the bishop, previously unrestricted, was limited by Innocent III (1215) to the granting of one year's indulgence at the dedication of a church and of forty days on other occasions. Leo XIII (Rescript of 4 July. 1899) authorized the archbishops of South America to grant eighty days (Acta S. Sedis, XXXI, 758). Pius X (28 August, 1903) allowed cardinals in their titular churches and dioceses to grant 200 days; archbishops, 100; bishops, 50. 

These indulgences are not applicable to the souls departed. They can be gained by persons not belonging to the diocese, but temporarily within its limits; and by the subjects of the granting bishop, whether these are within the diocese or outside--except when the indulgence is local. 

Priests, vicars general, abbots, and generals of religious orders cannot grant indulgences unless specially authorized to do so. On the other hand, the pope can empower a cleric who is not a priest to give an indulgence.

Dispositions necessary to gain an indulgence

The mere fact that the Church proclaims an indulgence does not imply that it can be gained without effort on the part of the faithful. From what has been said above, it is clear that the recipient must be free from the guilt of mortal sin. Furthermore, for plenary indulgences, confession and Communion are usually required, while for partial indulgences, though confession is not obligatory, the formula corde saltem contrito, i.e. "at least with a contrite heart", is the customary prescription. 

Authoritative teaching of the Church

The Council of Constance condemned among the errors of Wyclif the proposition: "It is foolish to believe in the indulgences granted by the pope and the bishops" (Sess. VIII, 4 May, 1415; see Denzinger-Bannwart, "Enchiridion", 622). In the Bull "Exsurge Domine", 15 June, 1520, Leo X condemned Luther's assertions that "Indulgences are pious frauds of the faithful"; and that "Indulgences do not avail those who really gain them for the remission of the penalty due to actual sin in the sight of God's justice" (Enchiridion, 75S, 759), The Council of Trent (Sess, XXV, 3-4, Dec., 1563) declared: "Since the power of granting indulgences has been given to the Church by Christ, and since the Church from the earliest times has made use of this Divinely given power, the holy synod teaches and ordains that the use of indulgences, as most salutary to Christians and as approved by the authority of the councils, shall be retained in the Church; and it further pronounces anathema against those who either declare that indulgences are useless or deny that the Church has the power to grant them (Enchridion, 989). It is therefore of faith (de fide)

• that the Church has received from Christ the power to grant indulgences, and

• that the use of indulgences is salutary for the faithful.

Basis of the doctrine

An essential element in indulgences is the application to one person of the satisfaction performed by others. This transfer is based on three things: the Communion of Saints, the principle of vicarious satisfaction, and the Treasury of the Church.

The communion of saints

"We being many, are one body in Christ, and every one members one of another" (Romans 12:5). As each organ shares in the life of the whole body, so does each of the faithful profit by the prayers and good works of all the rest—a benefit which accrues, in the first instance, to those who are in the state of grace, but also, though less fully, to the sinful members.

The principle of vicarious satisfaction

Each good action of the just man possesses a double value: that of merit and that of satisfaction, or expiation. Merit is personal, and therefore it cannot be transferred; but satisfaction can be applied to others, as St. Paul writes to the Colossians (1:24) of his own works: "Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the Church."

The Treasury of the Church

Christ, as St. John declares in his First Epistle (2:2), "is the propitiation for our sins: and not for ours only, but also for those of the whole world." Since the satisfaction of Christ is infinite, it constitutes an inexhaustible fund which is more than sufficient to cover the indebtedness contracted by sin. Besides, there are the satisfactory works of the Blessed Virgin Mary undiminished by any penalty due to sin, and the virtues, penances, and sufferings of the saints vastly exceeding any temporal punishment which these servants of God might have incurred. These are added to the treasury of the Church as a secondary deposit, not independent of, but rather acquired through, the merits of Christ. 

The development of this doctrine in explicit form was the work of the great Schoolmen, notably Alexander of Hales (Summa, IV, Q. xxiii, m. 3, n. 6), Albertus Magnus (In IV Sent., dist. xx, art. 16), and St. Thomas (In IV Sent., dist. xx, q. i, art. 3, sol. 1). As Aquinas declares (Quodlib., II, q. vii, art. 16): "All the saints intended that whatever they did or suffered for God's sake should be profitable not only to themselves but to the whole Church." And he further points out (Contra Gent., III, 158) that what one endures for another being a work of love, is more acceptable as satisfaction in God's sight than what one suffers on one's own account, since this is a matter of necessity. The existence of an infinite treasury of merits in the Church is dogmatically set forth in the Bull "Unigenitus", published by Clement VI, 27 Jan., 1343, and later inserted in the "Corpus Juris" (Extrav. Com., lib. V, tit. ix. c. ii): "Upon the altar of the Cross", says the pope, "Christ shed of His blood not merely a drop, though this would have sufficed, by reason of the union with the Word, to redeem the whole human race, but a copious torrent. . . thereby laying up an infinite treasure for mankind. This treasure He neither wrapped up in a napkin nor hid in a field, but entrusted to Blessed Peter, the key-bearer, and his successors, that they might, for just and reasonable causes, distribute it to the faithful in full or in partial remission of the temporal punishment due to sin." Hence the condemnation by Leo X of Luther's assertion that "the treasures of the Church from which the pope grants indulgences are not the merits of Christ and the saints" (Enchiridion, 757). For the same reason, Pius VI (1794) branded as false, temerarious, and injurious to the merits of Christ and the saints, the error of the synod of Pistoia that the treasury of the Church was an invention of scholastic subtlety (Enchiridion, 1541).

According to Catholic doctrine, therefore, the source of indulgences is constituted by the merits of Christ and the saints. This treasury is left to the keeping, not of the individual Christian, but of the Church. Consequently, to make it available for the faithful, there is required an exercise of authority, which alone can determine in what way, on what terms, and to what extent, indulgences may be granted.

The power to grant indulgences

Once it is admitted that Christ left the Church the power to forgive sins, the power of granting indulgences is logically inferred. Since the sacramental forgiveness of sin extends both to the guilt and to the eternal punishment, it plainly follows that the Church can also free the penitent from the lesser or temporal penalty. This becomes clearer, however, when we consider the amplitude of the power granted to Peter (Matthew 16:19): "I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shaft loose on earth, it shall be loosed also in heaven." (Cf. Matthew 18:18, where like power is conferred on all the Apostles.) No limit is placed upon this power of loosing, "the power of the keys", as it is called; it must, therefore, extend to any and all bonds contracted by sin, including the penalty no less than the guilt. 

When the Church, therefore, by an indulgence, remits this penalty, her action, according to the declaration of Christ, is ratified in heaven. That this power, as the Council of Trent affirms, was exercised from the earliest times, is shown by St. Paul's words (2 Corinthians 2:5-10) in which he deals with the case of the incest man of Corinth. The sinner had been excluded by St. Paul's order from the company of the faithful, but had truly repented. Hence the Apostle judges that to such a one "this rebuke is sufficient that is given by many" and adds: "To whom you have pardoned any thing, I also. For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ." St. Paul had bound the guilty one in the fetters of excommunication; he now releases the penitent from this punishment by an exercise of his authority — "in the person of Christ." Here we have all the essentials of an indulgence.

How to obtain an Indulgence: Current Practice

By the bull Indulgentiarum doctrina of 1 January 1967, Pope Paul VI, responding to suggestions made at the Second Vatican Council, substantially revised the practical application of the traditional doctrine.

He made it clear that the Church's aim was not merely to help the faithful make due satisfaction for their sins, but chiefly to bring them to greater fervour of charity. For this purpose he decreed that partial indulgences, previously granted as the equivalent of a certain number of days, months, "quarantines" (Lent-like forty-day periods) or years of canonical penance, simply supplement, and to the same degree, the remission that those performing the indulgenced action already gain by the charity and contrition with which they do it.

The abolition of the classification by years and days made it clearer than before that repentance and faith are required not only for remission of eternal punishment for mortal sin but also for remission of temporal punishment for sin. In Indulgentiarum doctrina Pope Paul VI wrote: "Indulgences cannot be gained without a sincere conversion of outlook and unity with God".

In the same bull, Pope Paul ordered that the official list of indulgenced prayers and good works, which had been called the Raccolta, be revised "with a view to attaching indulgences only to the most important prayers and works of piety, charity and penance". This removed from the list of indulgenced prayers and good works, now called the Enchiridion Indulgentiarum, many prayers for which various religious institutes, confraternities and similar groups had succeeded in the course of centuries in obtaining grants of indulgences, but which could not be classified as among "the most important". Religious institutes and the like, to which grants of plenary indulgences, for instance for visiting a particular church or shrine, had been previously made, were given a year from the date of promulgation of Indulgentiarum doctrina to have them confirmed, and any that were not confirmed (mostly in a more limited way than before) within two years became null and void.

The Enchiridion Indulgentiarum, which is in Latin, differs from the Italian-language Raccolta that it replaced in listing "only the most important prayers and works of piety, charity and penance". On the other hand, it includes new general grants of partial indulgences that apply to a wide range of prayerful actions, and it indicates that the prayers that it does list as deserving veneration on account of divine inspiration or antiquity or as being in widespread use are only examples of those to which the first of these general grants applies: "Raising the mind to God with humble trust while performing one's duties and bearing life's difficulties, and adding, at least mentally, some pious invocation". In this way, the Enchiridion Indulgentiarum, in spite of its smaller size, classifies as indulgenced an immensely greater number of prayers than were treated as such in the Raccolta.

Actions for which indulgences are granted

There are four general grants of indulgence, which are meant to encourage the faithful to infuse a Christian spirit into the actions of their daily lives and to strive for perfection of charity. These indulgences are partial, and their worth therefore depends on the fervour with which the person performs the recommended actions:

1. Raising the mind to God with humble trust while performing one's duties and bearing life's difficulties, and adding, at least mentally, some pious invocation.

2. Devoting oneself or one's goods compassionately in a spirit of faith to the service of one's brothers and sisters in need.

3. Freely abstaining in a spirit of penance from something licit and pleasant.

1. Freely giving open witness to one's faith before others in particular circumstances of everyday life.

Among the particular grants, which, on closer inspection, will be seen to be included in one or more of the four general grants, especially the first, the Enchiridion Indulgentiarum draws special attention to four activities for which a plenary indulgence can be gained on any day, though only once a day:

1. Piously reading or listening to Sacred Scripture for at least half an hour.

2. Adoration of Jesus in the Eucharist for at least half an hour.

3. The pious exercise of the Stations of the Cross .

1. Recitation of the Rosary or the Akathist in a church or oratory, or in a family, a religious community, an association of the faithful and, in general, when several people come together for an honourable purpose.

A plenary indulgence may also be gained on some occasions, which are not everyday occurrences. They include:

• Receiving, even by radio or television, the blessing given by the Pope Urbi et Orbi (to the city of Rome and to the world) or that which a bishop is authorized to give three times a year to the faithful of his diocese.

• Taking part devoutly in the celebration of a day devoted on a world level to a particular religious purpose. Under this heading come the annual celebrations such as the World Day of Prayer for Vocations, and occasional celebrations such as World Youth Day.

• Taking part for at least three full days in a spiritual retreat. 

• Taking part in some functions during the Week of Prayer for Christian Unity including its conclusion. 

The prayers specifically mentioned in the Enchiridion Indulgentiarum are not of the Latin Rite tradition alone, but also from the traditions of the Eastern Catholic Churches, such as the Akathistos, Paraklesis, Evening Prayer, and Prayer for the Faithful Departed (Byzantine), Prayer of Thanksgiving (Armenian), Prayer of the Shrine and the Lakhu Mara (Chaldean), Prayer of Incense and Prayer to Glorify Mary the Mother of God (Coptic), Prayer for the Remission of Sins and Prayer to Follow Christ (Ethiopian), Prayer for the Church, and Prayer of Leave-taking from the Altar (Maronite), and Intercessions for the Faithful Departed (Syrian).

Apart from the recurrences listed in the Enchiridion, special indulgences are granted on occasions of special spiritual significance such as a jubilee year or the centenary or similar anniversary of an event such as the apparition of Our Lady of Lourdes or the celebration of a World Youth Day.

Of particular significance is the plenary indulgence attached to the Apostolic Blessing that a priest is to impart when giving the sacraments to a person in danger of death, and which, if no priest is available, the Church grants to any rightly disposed Christian at the moment of death, on condition that that person was accustomed to say some prayers during life. In this case the Church itself makes up for the three conditions normally required for a plenary indulgence: sacramental confession, Eucharistic communion and prayer for the Pope's intentions.