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Ordination

Ordination

:This article is about the clerical process. For other meanings, see ordination (disambiguation). Ordination is the process in which clergy become authorized by their religious denomination and/or seminary to perform religious rituals and ceremonies. While governed by the laws and procedures of the religious denomination, being ordained is often a requirement specified in state laws to officiate weddings. Other religious ceremonies that typically require ordination to perform include funerals and baptisms.

Ordination (disambiguation)

Ordination can refer to:
- Ordination, a clerical process.
- Ordination (statistics), a multivariate statistical analysis procedure.

Religious denomination

A religious denomination, (also simply denomination) is a large, long-established subgroup within a religion that has been in existence for many years. The term is frequently used to describe the different Christian churches (Eastern Orthodoxy, Roman Catholicism and the many varieties of Protestantism); it is also used to describe the four organised branches of Judaism (Orthodox, Conservative, Reform and Reconstructionist), and (less often, though it would not be inappropriate) to describe the two main branches of Islam (Sunni and Shia). Hinduism is also traditionally divided into four major denominations: Saivism, Shaktism, Vaishnavism and Smartism. Denominations usually have a significant degree of authority over their member congregations, although the term is also used to describe religious groups when the congregations have authority over the "denomination", such as the numerous Baptist associations or the Unitarian Universalist Association. Denominations often form slowly over time for many reasons; due to historical accidents of geography, culture, and influence between different groups, members of a given religion slowly begin to diverge in their views. Over time members of a religion may find that they have developed significantly different views on theology, philosophy, religious pluralism, ethics and religious practices and rituals. As such, in any of a myriad of ways, different denominations eventually form. In other cases, denominations form very rapidly, either as a result from a split or schism in an existing denomination, or as people from many different denominations share an experience of spiritual revival or spiritual awakening, and choose to form a new denomination based on that new experience or understanding. An example within Christianity is the Mennonite and the Church of the Brethren denominations. Both denominations are similar in their beliefs, yet they are unique because they were started by a different person (Menno Simons and Alexander Mack respectively). Their division is administrative, and there is much communication and interaction between the two. Since its founding, the Mennonite denomination has split into a number of smaller Mennonite denominations, because of both geography and social and theological differences. Another example is the Roman Catholic Church and various Protestant churches such as the Lutheran Church. When Martin Luther founded the Lutheran Church, he and his followers were persecuted as heretics. The early Lutherans in turn persecuted the Anabaptists as heretics. Even today there are major ideological differences between them, even though there is no physical hostility.

External links

- [http://etext.lib.virginia.edu/cgi-local/DHI/dhi.cgi?id=dv1-50 Dictionary of the History of Ideas: Church as an Institution] Category:Religion and society

Seminary

A seminary is a specialized university-like institution for the purpose of instructing students in theology, often in order to prepare them to become members of the clergy. This usually, though not always, applies to Christian and Jewish education. These institutions may also be known as theological colleges, as in the U.K. Where they are part of another tertiary education institution they are typically called a school of theology, or divinity school. Bible colleges tend to provide a similar education, often at the undergraduate level and either evangelical or fundamentalist in orientation. Such institutions may also focus more on lay education. Roman Catholic seminaries usually have their degrees conferred by a Pontifical University. Although the primary purpose of a seminary is to prepare and equip candidates for religious service in the church or synagogue—congregation leadership—many people not intending to become such leaders may study in seminaries. Qualifications may be obtained majoring in pastoral work and similar fields, as well as in the more academic disciplines. Many monks and nuns attend a seminary to enhance their qualifications. It is also quite common for lay people to study in a seminary to enhance their spiritual life, to explore academic interests, or to prepare for non-ordained ministries (for example, choir directors or Sunday school teachers). Many Christian denominations cooperate in providing theological education for students preparing for ordination and a number of consortia or other cooperative arrangements have been established, for example in Australia there are the Melbourne and Adelaide Colleges of Divinity and the Australian College of Theology comprising a number of seminaries working together.

Youth seminaries

The word seminary also applies to a school of religious education for children that accompanies normal secular education. A prominent example of this is the seminary education system of The Church of Jesus Christ of Latter-day Saints, which provides extended study of theology and religious text throughout the school week, in addition to normal Sunday classes. These types of seminaries schedule classes before or after regular school time, or negotiate agreed "release time" permits with the nearest public school districts to allow students to voluntarily leave school grounds for an allotted amount of time (usually one class period) to receive seminary education. In predominantly LDS communities, LDS seminary facilities are commonly built on Church-owned properties that immediately neighbor the grounds of state-owned public schools, allowing individual students to simply walk between school and seminary during their scheduled release time. These arrangements work to ease the integration of secular and religious study into a child's school day without inappropriately (or illegally) violating the separation of church and state in secular society.

Teaching seminaries

In many countries, the term seminary is also used for secular, mostly state-owned schools that train teachers, While the function of the teaching seminaries and religious seminaries is different, the terminology has not changed (compare the use of "dean" in education and the use of the term "dean" in religion). Teacher seminaries of the 19th century also employed strigent discipline and required impeccable behavior. In Nordic countries with a Lutheran state religion, there was little ambiguity, as the training of Lutheran priests was the duty of theology departments of the state universities. When founded in the 19th century, teacher seminaries enrolled primary school graduates, but gradually the requirements were increased until, in the middle of the 20th century, the requirement was raised to high school diploma. At the same time, most teacher seminaries in the Nordic countries were incorporated into universities as part of their education colleges. Some–most notably the Seminary of Jyväskylä, Finland–formed the basis of entire universities. Category:School types

Ritual

:For the computer game developer, see Ritual Entertainment. A ritual is a formalised, predetermined set of symbolic actions generally performed in a particular environment at a regular, recurring interval. The set of actions that comprise a ritual often include, but are not limited to, such things as recitation, singing, group processions, repetitive dance, manipulation of sacred objects, etc. The general purpose of rituals is to express some fundamental truth or meaning, evoke spiritual, numinous emotional responses from participants, and/or engage a group of people in unified action to strengthen their communal bonds. The word ritual, when used as an adjective, relates to the noun 'rite', as in rite of passage. Rituals may express a part of a larger social doctrine, or simply of a personal one. In religion, a ritual can comprise the prescribed outward forms of performing worship, the cultus or cult of a particular observation within a religion or religious denomination. Although ritual is often used in context with worship performed in a church, the actual relationship between any religion's doctrine and its ritual(s) can vary considerably from religion to religion. Ritual often has a close connection with reverence, thus a ritual in many cases expresses reverence for a deity. Religious rituals have also included human sacrifice and other forms of ritual murder. In the occult, rituals are used as a process to achieve results. In Chaos magick, the theory behind ritual is that acting something out as if it were true causes the mind to believe that it is false.

Sociology

Outside worship and reverence, rituals can have a more basic sociological function in expressing, fixing and reinforcing the shared values and beliefs of a society. Rituals range from the grand and ceremonial (such as royal coronations) to the trite and everyday (such as hand-shaking when people meet). Other rituals that are not religious in nature are graduation ceremonies, presidential inauguration ceremonies, and oaths of allegiance. Ritual thus is as much political as religious in orientation. Rituals have formed a part of human culture for tens of thousands of years. The earliest known evidence of burial rituals dates from around 20,000 years ago. (Older skeletons show no signs of deliberate 'burial', and as such lack clear evidence of the materialization of ritual.) Rituals can aid in creating a firm sense of group identity. Humans have used rituals to create a social bond and aleve the isolation that can be felt otherwise.

Psychology

In psychology, the term ritual sometimes refers to a specific action or series of actions that a person performs in a given context which otherwise has no apparent reason or purpose. The term may refer especially to compulsive behaviors of people afflicted with obsessive compulsive disorder (OCD).

Wedding

]] A wedding is a civil or religious ceremony at which the beginning of a marriage is celebrated. In most societies, a number of wedding traditions or customs have emerged around the wedding ceremony, many of which have lost their original symbolic meaning in the modern world. Other wedding traditions are relatively recent. Some elements of the Western wedding ceremony symbolize the bride's departure from her father's control and entry into a new family with her husband. In modern Western weddings, this symbolism is largely vestigial, since husband and wife are of equal power and status. Recently in some cultures, same-sex weddings have begun to be celebrated. The Western custom of the bride wearing a white wedding dress came to symbolize purity in the Victorian era (despite popular misconception and the hackneyed jokes of situation comedies the white dress did not actually indicate virginity, which was symbolized by a face veil). Within the "white wedding" tradition, a white dress and veil would not have been considered appropriate in the second or third wedding of a widow or divorcee. The specific conventions of Western weddings largely from a Protestant and Catholic viewpoint, are discussed at "White wedding." Weddings in modern China combine both traditional elements and elements influenced by the West. The actual civil ceremony consists of registering the marriage with the local registrar and is brief and done without much ceremony. The wedding reception, however, is elaborate and complex, and the one prominent element of modern Chinese weddings is the Chinese wedding album. A wedding is often followed or accompanied by a wedding reception, at which an elaborate wedding cake is served. Western traditions include toasting the bride and groom, the newlyweds having the first dance, and cutting the cake. The bride throws her bouquet to the assembled group of all unmarried women in attendance, and the woman who catches it is supposedly going to be the next to wed. A fairly recent egalitarian equivalent has the groom throwing the bride's garter to the assembled unmarried men; the man who catches it is supposedly the next to wed. garter

Music

Music often played at western weddings includes:
- The "Bridal Chorus" from Lohengrin by Richard Wagner, often used as the processional and commonly known as "Here Comes the Bride" - Note: Richard Wagner is said to have been Anti-Semitic, and as a result, the Bridal Chorus is often not used at Jewish weddings.
- Johann Pachelbel's Canon in D is often used as an alternative processional.
- The "Wedding March" from Felix Mendelssohn's incidental music for the Shakespeare play, A Midsummer Night's Dream, often used as a recessional.
- The "Toccata" from Charles-Marie Widor's Symphony for Organ No. 5, also used as a recessional.
- Segments of the Ode To Joy, the fourth movement of Ludwig van Beethoven's Ninth Symphony, sometimes make appearances at weddings; its message of humanistic unity is suitable for the occasion.

External links

- [http://wedding.bestinfo4you.com Wedding] - Resources and information on weddings and anything you need for your wedding.

Baptism

Baptism is a water purification ritual practiced in certain religions such as Christianity, Mandaeanism, and Sikhism, and has its origins with the Jewish ritual of mikvah. The word baptize derives from the Greek word βάπτειν (the infinitive; also listed as the 1st person singular present active indicative βαπτίζω), which loosely means "to dip, bathe, or wash". To some groups it is a matter of religious conviction to assert that baptism is precisely equivalent to, to plunge something entirely into the water, so that the water closes over it. Today, baptism is most readily identified with Christianity, where it symbolizes the cleansing (remission) of sins, and the union of the believer with Christ in His death, burial and resurrection so that he becomes one of Christ's Faithful. The Christian ritual of baptism traces back to the baptism of Jesus by John the Baptist, who the Bible says baptized Jesus, as well as many Jewish Israelites and Gentiles in the Jordan River. Baptism among Christians is performed by aspersion (sprinkling water over the head), infusion (pouring water over the head) or full immersion (lowering the entire body into a pool of water). The choice to be baptized is made by a 'confessing believer' (believer baptism, or credobaptism), regardless of age, as a 'confession' or public profession of his or her faith in the Messiah that God would provide; or on behalf of the child by his or her parents (paedobaptism) if the parents had themselves been baptized, and professed faith. Some churches practice credobaptism and some practice paedobaptism, and some churches practice both. Some practice immersion, some practice pouring, and some practice sprinkling. There are differences in views about the nature and practice of Christian baptism. Martin Luther, for example, placed great importance on baptism. Luther states in The Large Catechism of 1529, :"To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save. No one is baptized in order to become a prince, but as the words say, to 'be saved.' To be saved, we know, is nothing else than to be delivered from sin, death, and the devil and to enter into the kingdom of Christ and live with him forever." In contrast, some Baptist groups deny that baptism has any such power, but rather only testifies outwardly to the operation of God's power, which is invisible, internal, and completely 'separate' from the rite itself. Other Baptist groups teach and preach that the baptism 'ceremony' is 'meaningful and necessary'. For Christians who baptize by pouring or sprinkling, the washing with water from above pictures the cleansing of one's sins by the blood of Christ, by the Holy Spirit, who unites the baptized person to Christ in his death, and in His resurrection from the dead. It is administered from above to point to that gift of the life-giving Spirit, and to portray baptism as an act not of man, but of God. In contrast, a person baptized by immersion is enclosed under the water and brought out, to signify cleansing through death and burial with Christ, and consequent raising again in newness of life by the Holy Spirit. Baptism is a public rite, in testimony to others of the grace of God bestowed upon the person, and as a seal of God's promises in Christ to those who believe.

Background in Jewish ritual

Although the term baptism is not used to describe the Jewish rituals, the purification rites (or Mikvah - ritual bath) in Jewish laws and tradition, this is where the ritual of baptism can find its origins. In the Tanakh, and other Jewish texts, bathing for ritual purification was established for specified circumstances – in order to be restored to a condition of 'ritual purity'. For example, Jews who become ritually 'defiled' by contact with a corpse (according to the Law of Moses), had to use the mikvah before being alowed to participate in the Holy Temple. Immersion is required for converts to Judaism as part of their conversion. Through practices such as these, immersion in the mikveh represent purification and restoration, and qualification for full religious participation in the life of the community. (See Numbers Chapter 19) In modern times, the adherence and observance of the laws, rituals, and customs regarding the mikvah differ greatly among the Jewish denominations. Due to the destruction of the Holy Temple, these days, immersion in a Mikvah has no practical purpose; but many Orthodox and Haredi Jews do so anyway, in order to 'increase purity'. The only modern exception is that after menses, women need to immerse in a mikvah in order to be permitted to her husband. For more details see niddah.

Explanation

The Christian explanation of baptism as the definitive rite, by which the baptized person is indicated to be fully- qualified for participation in the life of the Church, begins with the career of John the Baptist, who was the cousin of Jesus. Those who believe that John was a prophet identify baptism with his message concerning repentance in preparation for the coming of the Messiah. :"He [John] went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. As is written in the book of the words of Isaiah the prophet: "A voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him. Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth. And all mankind will see God's salvation.'" [http://bible.gospelcom.net/cgi-bin/bible?passage=Luke+3%3A3-6&x=12&y=8&NIV_version=yes&language=english Luke 3:3-6, NIV] :"Produce fruit in keeping with repentance." [http://bible.gospelcom.net/cgi-bin/bible?passage=Luke+3%3A8&x=12&y=8&NIV_version=yes&language=english Luke 3:8, NIV] John declared that repentance was necessary, prior to forgiveness. There must be a return to God. This implies that the stain of sin is not ineradicable, but can be removed by putting off polluting acts and returning to the way of the Lord, all of which was symbolized in his baptism. Christians believe that John also taught that his baptism was not finally sufficient, and that repentance would not attain to its goal of separation from sin, apart from a greater baptism which it was not in his power to give. According to the Gospel of Luke, John taught, "I baptize you with water; but one comes who is stronger than I, of whom I am not worthy to untie the strap of his sandals; he will baptize you with the Holy Spirit and fire; his winnowing fork is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, but the chaff he will burn with inextinguishable fire." (Luke 3,16-17) Christians believe that John's baptism shows that the effort to make oneself acceptable to God by repentance would be superseded, made complete by the coming of the Lamb of God that 'takes away' (not 'covers over') sins. According to the Gospel of John, after John baptized Jesus, he testified concerning him, :"I have seen the Spirit coming down as a dove from heaven, and it remained upon him. And I had not known him, but the one who sent me to baptize with water, that one said to me, On whomever you see the Spirit coming down and remaining upon him,this is the one baptizing with the Holy Spirit. And I have seen, and I have testified that this is the son of God." ( John 1,32-34) :"Behold the Lamb of God, that takes away the sins of the world." From this point on, water baptism became identified with the followers of Jesus, who preached "Repent, for the kingdom of God is near," and explicitly identified the coming of the kingdom with his own appearing. At the end of his recorded ministry, Jesus charged the Apostles to baptize "in the name of Father, Son and Holy Spirit" in the Great Commission ([http://www.biblegateway.com/passage/index.php?search=Matthew+28:19 Matthew 28:19]), which has become the common formula for baptizing. The Apostles are recorded baptizing only in the name of Jesus in the Book of Acts ([http://www.biblegateway.com/passage/index.php?search=acts+2:38;acts+8:16;acts+10:48;acts+19:5 Acts 2:38; 8:16; 10:48; 19:5]) - a fact which figures prominently among groups who reject the trinitarian formula.

Ecumenical statement

One ecumenical statement prepared by representatives across a spectrum of Christians, Orthodox, Roman Catholic, and Protestants traditions of Christianity, attempts to express a common understanding of baptism, as it is derived from the New Testament. : " ... according to Acts 2:38, baptisms follow from Peter's preaching baptism in the name of Jesus and lead those baptized to the receiving of Christ's Spirit, the Holy Ghost, and life in the community: "They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers" (2:42) as well as to the distribution of goods to those in need (2:45). Those who heard, who were baptized and entered the community's life, were already made witnesses of and partakers in the promises of God for the last days: the forgiveness of sins through baptism in the name of Jesus and the outpouring of the Holy Ghost on all flesh (2:38). Similarly, in what may well be a baptismal pattern, 1 Peter testifies that proclamation of the resurrection of Jesus Christ and teaching about new life (1:3-21) lead to purification and new birth (1:22-23). This, in turn, is followed by eating and drinking God's food (2:2-3), by participation in the life of the community — the royal priesthood, the new temple, the people of God (2:4-10) — and by further moral formation (2:11 ff.). At the beginning of 1 Peter the writer sets this baptism in the context of obedience to Christ and sanctification by the Spirit (1:2). So baptism into Christ is seen as baptism into the Spirit (cf. 1 Cor. 12:13). In the fourth gospel Jesus' discourse with Nicodemus indicates that birth by water and Spirit becomes the gracious means of entry into the place where God rules (John 3:5)." [http://www.wcc-coe.org/wcc/what/faith/faverg.html] The most commonly cited reference for the command justifying the continuing practice of baptism by Christians, is the "Great Commission," found in the book of St. Luke chapter 24, verses 47-49. It is typically viewed as the rite by which a person is joined to Jesus and his body, the Church, in connection with which the baptized person who has received the Holy Spirit is considered to be a Christian.

Roman Catholic, Eastern Orthodox, Lutheran, Anglican and Methodist baptism

ecumenical.]] The liturgy of baptism in the Catholic, Eastern Orthodox, Lutheran, Anglican, and Methodist traditions makes clear reference to baptism as not only a symbolic burial and resurrection, but an actual supernatural transformation, one that draws parallels to the experience of Noah and the passage of the Israelites through the Red Sea divided by Moses. Thus baptism is literally and symbolically not only cleansing, but also dying and rising again with Christ. Catholics believe that baptism is necessary for the cleansing of the taint of original sin, and for that reason infant baptism is a common practice. The Orthodox also practice infant baptism on the basis of various texts such as Matthew 19:14 which are interpreted to condone full Church membership for children, and so baptism is immediately followed by Chrismation and Communion at the next Divine Liturgy regardless of age. Anglicans believe that Baptism is also the entry into the Church and therefore allows them access to all rights and responsibilites as full members, including the privilege to receive Holy Communion. Most Anglicans agree that it also cleanses the taint of original sin, though those Anglicans who agree with a more Eastern understanding of original sin think it exactly the same was as the Eastern Orthodox. Divine Liturgy. In this church the baptismal font had recently been expanded by the addition of a pool that allows for baptism to be performed by immersion.]] Catholics generally baptize by infusion (pouring); Orthodox by immersion. However immersion is gaining in popularity within the Catholic Church. In newer churches, the baptismal font may be designed to expressly allow for baptism by immersion. Older church building may feature this as well by either building a new baptismal font or expanding an existing one. Anglicans practice a myriad of ways to be baptized, from immersion to sprinkling. According to Holy Tradition, if baptism through immersion cannot be done, it should be done through pouring (and if that isn't possible, through sprinkling). In addition, cold water is preferred over warm. The water must be in a state of motion (living water implies motion), so immersion in stagnent water is thought less than pouring or even sprinkling. Both the Catholic, Orthodox, and Anglican churches practice a triple baptism in the name of the Holy Trinity.

Baptism and salvation

In Catholic teaching, baptism plays an essential role in salvation. The Church teaches that "baptism is necessary for salvation" (Catechism, 1257) and entry into heaven; and therefore, a person who knowledgeably, willfully and unrepentedy rejects baptism has no hope of salvation. Three forms of baptism are acknowledged by the Church. Baptism by water refers to the traditional baptism where the individual is immersed or infused with water in the name of the Trinity. The Church also recognizes two other forms of baptism: "baptism of blood" and "baptism of desire." Baptism of blood refers to unbaptized individuals who are martyred for the Faith, while baptism of desire refers to catechumens who die before they can be baptized. The Catechism of the Catholic Church describes these two forms: catechumen

The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament. (1258)

For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament. (1259)

As for unbaptized infants, the Church is unsure of their fate; "the Church can only entrust them to the mercy of God" (Catechism, 1261).

Conditions of the validity of a baptism

Since the Catholic, Orthodox, and Anglicans believe that baptism is a sacrament having actual spiritual and salvific effects, certain criteria must be complied with for it to be valid (i.e. to actually have those effects.) These criteria are actually broader than the ordinary practice. Violation of some rules regarding baptism renders the baptism illicit (in violation of the church's laws) but still valid. For example, if a Priest introduces some variation in the authorised rite for the ceremony, the baptism will be valid (provided certain key criteria are met). One of the criteria for validity is that the correct form of words be used. Roman Catholics use the form "I baptise you.."; some Eastern-Rite Catholics and the Orthodox use the form "Let this servant of Christ be baptised..." or "This person is baptised by my hands...". However, both churches recognise the other's form as valid. The Catholic church teaches that the use of the verb "baptise" is essential. It is also considered essential that the Trinitarian formula is used; thus they do not accept as valid baptisms of non-Trinitarian churches such as Oneness Pentecostals. There was an ancient controversy over baptism using the formula that Oneness Pentecostals use, with some ancient authorities holding it to be valid. However, this was motivated by the apparent use of that formula at some places in scripture, not by anti-Trinitarian intentions (which would certainly be considered an invalidation of the baptism, regardless of the superficial validity of the formula). The most significant part, some theologians have argued, is not so much the Trinitarian wording, as the Trinitarian intention, and the recognition that the baptism involves all three Persons. Another condition is that water be used. Some Christian groups historically have rejected the use of water for baptism, for example the Albigensians. These baptisms would not be valid, nor would a baptism in which some other liquid was used. However, the Church has determined that emergency baptism performed with a liquid other than water (only where water is not available) is vaild. In one such case, antifreeze from a car radiator was used under extraordinary necessity, and declared valid. Another requirement is that the celebrant intends to perform baptism. This requirement entails that the theology of baptism that the baptiser holds be sufficiently similar to that of the Catholic Church, although an exact identity is not required. However, where another denomination has a somewhat different, somewhat similar, theology of baptism, it can be difficult to be sure whether the requirement of intention is met. This is why conditional baptisms are often performed in these cases. Some conditions expressly do not effect validity: whether immersion, infusion or aspersion is used; whether there is a single immersion or a triple immersion. Some theologians have also argued that sprinkling on a part of the body other than the head in an emergency would also be valid. According to the church, the act of baptism imparts an indelible "seal" upon the soul of the baptized. Thus, once baptised, an individual cannot be baptised again. There was an ancient practice in some areas of rebaptising those who had returned to the church from heresy, but that practice has been rejected.

Baptism by other denominations

The Catholic, Orthdox, Anglican, and Methodist churches accept baptism performed by other denominations as valid, subject to certain conditions. It is only possible to be baptized once, thus people with valid baptisms from other denominations may not be baptized again upon conversion or transfer. Instead, for these individuals, either the sacrament of confirmation or a reaffirmation of faith is performed. However, in some cases it can be difficult to decide if the original baptism was in fact valid; if there is any doubt, a conditional baptism is employed, in which the officiant says something of the form of "if you are not yet baptised, I baptise you...". The need for conditional baptisms is motivated not only by factual uncertainties regarding the original baptism, but also by the uncertainty of some of the baptismal theology regarding the precise conditions for the validity of baptism (the Church holds one cannot be certain that opinions offered by pious theologians, but on which the Church has not made an authoritative pronouncement, are in fact correct, and even authoritative pronouncements can have multiple interpretations which the Church has neither definitively endorsed or rejected).

Who may administer a baptism

In normal circumstances, a licit baptism must be performed by a priest (for the Orthodox) or by a priest or deacon (for Roman Catholics and Anglicans) or by a duly ordained or appointed pastor (for Methodists). However, in cases of a genuine emergency, anyone may perform the baptism - if, for example, an unbaptised person, in danger of imminent death, desires baptism, but a priest is not available to perform one, and there is a real danger the person may die before a priest can baptise them. However, if a baptism by a layperson is performed, it will often be followed if possible by a conditional baptism by a priest, in case there was any deficiency in the performance of the sacrament by the layperson. The Catholic Church teaches that even when a baptism is illicit, it may be valid if done by the proper form, with intent to baptize, by any person, even a non-Christian.

Baptist and other protestant baptism

conditional baptism] Baptist groups derive their name either from the restrictions that they traditionally place on the mode and subjects of the ordinance of baptism or from a shortening of the term Anabaptist which means to rebaptize. Anabaptists were labeled such because they rebaptized people who had received infant baptism or sprinkling by another denomination. Immersion of confessing believers is regarded as the only legitimate, biblical baptism. People of other faiths often assume that baptism is not administered to children, but this is an error. Baptists instead require that a person make a credible confession of saving faith in Christ prior to being baptized, regardless of the confessor's age. Such a person is understood to be born again (John 3:1-8). Baptists believe that salvation is an actual event both at the cross of Christ in history, and in the confessing believer's life, whether or not an actual conversion experience can be discerned. Those who hold views influenced by the Baptists, may perform the ceremony indoors in a baptismal, a swimming pool, or bathtub, or outdoors in a creek or river: as long as there is water, nothing prevents the performance of Baptism. Protestant groups influenced by these convictions usually emphasize that it memorializes the death, burial and resurrection of Jesus (Romans 6), which according to the grace of God has become the basis of repentance and new life for those who have professed belief in Him, symbolizing spiritual death with regard to sin and a new life of faith in God. They typically teach that baptism does not accomplish anything in itself, but is an outward sign or testimony, a personal act, indicating the invisible reality that the person's sins have already been washed away by the cross of Christ, and applied to their life according to their profession of faith. It is also understood to be a covenantal act, signifying entrance into the New Covenant of Christ (Jeremiah 31:31-34; Hebrews 8:8-12, Romans 6). For Baptists, baptism is a requirement for church membership, rather than a necessary requirement for salvation. The above description applies not just to those denominations using Baptist in their title, but also to a wide variety of other Protestant denominations deriving from the Anabaptist tradition, including Mennonites and Pentecostals.

Reformed and Covenant Theology view

Paedobaptist Covenant Theologians see the administration of all the biblical covenants, including the New Covenant, as including a principle of familial, corporate inclusion or "generational succession." The biblical covenants between God and man include signs and seals that visibly represent the realities behind the covenants. These visible signs and symbols of God's covenant redemption are administered in a corporate manner (for instance, to households), not in an exclusively individualistic manner. Baptism is considered by Covenant Theologians as the visible sign of entrance into the New Covenant and therefore may be administered individually to new believers making a public profession of faith. Paedobaptists further believe this extends corporately to the households of believers which typically would include children, or individually to children or infants of believing parents (see Infant baptism). In this view, baptism is thus seen as the functional replacement and sacramental equivalent of the Abrahamic rite of circumcision and symbolizes the internal cleansing from sin, among other things. Baptist Covenant Theologians (such as John Gill) hold that baptism is only for those who can understand and profess their faith, and they argue that the regulative principle of worship, which many paedobaptists also advocate and which states that elements of worship (including baptism) must be based on explicit commands of Scripture, is violated by infant baptism. Furthermore, because the New Covenant is described in Jeremiah [http://bible.gospelcom.net/passage/?search=jer+31:31-34 31:31-34] as a time when all who were members of it would have the law written on their hearts and would know God, Baptist Covenant Theologians believe only those who are born again are members of the New Covenant.

Latter Day Saint baptism

In the Latter Day Saint movement (Mormonism), baptism is recognized as one of the four basic principles of the gospel, in addition to faith in Jesus, repentance, and the gift of the Holy Spirit. As with many other Restorationist faiths, baptism must be by immersion for the remission of sins (meaning that through baptism, past sins are forgiven), and occurs after one has shown faith and repentance. Latter Day Saint baptisms also must occur only after an "age of accountability," or the age at which a child begins to know right from wrong which Mormonism normally defines as the age of eight years. Mormonism strongly rejects infant baptism. In addition, Mormonism requires that baptism may only be performed with one who has been called and ordained by God with priesthood authority. During the actual baptism ceremony, the priest performing the baptism says a prayer before immersing the baptisee entirely under the water. The reported form of this prayer has varied through time. The earliest instance in the Book of Mormon, the prayer was as follows: :"I baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; and may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world." (Mosiah 18:13). Later in the Book of Mormon, the prayer was given as follows: :"Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen." (3 Nephi 11:25). In modern times 1835, the prayer was revealed as "Having been commissioned of Jesus Christ, I baptize you in the name of the Father and of the Son and of the Holy Ghost." (D&C 20:73). Latter Day Saints do not generally believe that the gift of the Holy Spirit occurs immediately after baptism; rather, the gift is given by the laying on of hands in a separate confirmation ritual after baptism. The process of repentance and sanctification continues by partaking of the Sacrament every Sunday which Latter Day Saints consider to be a renewal of one's baptismal covenant with God. They also believe that baptism is symbolic both of Jesus's death, burial and resurrection and of the baptisee's death and burial of the natural or sinful man and rebirth as a disciple of Jesus.

Baptism in The Church of Jesus Christ of Latter-day Saints

In The Church of Jesus Christ of Latter-day Saints, the largest denomination of Mormonism, baptism and confirmation are only the first of several ordinances believed to be required for exaltation. Membership into the LDS Church is granted only by baptism whether a person has been raised in the Church or not. The church also practices baptism for the dead along with all other Church ordinances members of the LDS Church perform "vicariously" or "by proxy" in their temples for everyone who has not received these ordinances while living. Baptisms inside and outside the temples are usually done in a font although they can be perfomed in any body of water in which the person may be completely immersed. In Latter-day Saint temples the fonts are laid out on the sculptures of twelve oxen representing the twelve tribes of Israel. Great care is taken in the execution of the baptism; if the baptism is not executed properly it must be redone. The person administering the baptism must recite the prayer exactly, and immerse every part, limb, hair and clothing of the person being baptised. If there are any mistakes, or if any part of the person being baptised is not fully immersed, the baptism must be redone. In addition to the baptizer, two authorized priesthood officers witnesses to ensure that the baptism is conducted properly.

Jehovah's Witnesses

Baptism is also done by Jehovah's Witnesses, who believe that baptism is required to wash their sins away and to show that they serve Jehovah. They become baptised only when they are old enough to make the decision that they want to be baptized and are ready to dedicate their life to Jehovah.

Baptism in Churches of Christ

Claiming to date back to the establishment of the Church in the first century on the day of Pentecost (Acts 2), Churches of Christ believe they are following the exact practice as established in the first century Church and as commanded in the New Testament. They teach the following about baptism: :
- Baptism, as commanded in the great commission (Matthew 28:18-20) is a full immersion in water (Acts 8:38) and is for the remission of sins (Acts 2:38). :
- Baptism is valid only after the belief and confession that "Jesus is the Son of God" and repentance of sin. :
- As stated in Matthew 28:19, baptism is performed in the name of "the Father, the Son and the Holy Spirit". This does not, however, mean that this phrase must be recited verbatim at baptism, but that it is done "by the authority of the Father, the Son, and the Holy Spirit." Reciting the phrase "in the name of Jesus Christ" is also Biblical and has the same meaning, since the Son shares the same authority as the Father and the Holy Spirit. :
- Upon baptism the believer receives the "Gift of the Holy Spirit." This wording from Acts 2:38 is believed by some to mean that the Holy Spirit as given to the new Christian either literally or symbolicly as a gift, and believed by others to refer to salvation as the gift from the Holy Spirit. Regardless, it is never understood to mean that the new Christian receives any miraculous power such as speaking in tongues. :
- When one is baptized he or she is saved and added by the Lord to the church. According to Church of Christ interpretation, Acts 2:38 teaches that repentance and baptism precede the remission of sins. This belief is further explained by 1 Peter 3:21 in which Peter says that "Baptism doth also now save us", seemingly indicating that it is essential to salvation. Romans 6:3 also states that baptism puts one "into Christ". Valid baptism may be administered by any member of the Church as long as it is administered according to the scriptures and church teaching. Some members would assert that even a non-Christian may perform baptism, leading to the possibility that two isolated non-Christians could baptize each other, or even that a single non-Christian might baptize himself. Most would concur that the important actor in baptism is God, not the person doing the baptizing. Baptism is therefore a salvific ordinance in the Churches of Christ, though no mention is made of "baptismal regeneration" as is known in the Roman Catholic Church.

Other baptisms

Non-christian religions

Although baptism as a rite, is Christian, many cultures practice or have practiced rites similar to baptism, including the ancient Egyptian, the Hebraic/Jewish, the Babylonian, the Mayan and the Japanese cultures. In some, such evidence may be archaeological and descriptive in nature, rather than a modern practice.
- Mandaeans, who abhor Jesus and Moses as false prophets, revere John the Baptist and practice frequent baptism.
- The Sikh (a hindu-muslim-christian syncretism) baptism ceremony, dating to 1699, was established when the religion's tenth leader (Guru Gobind Singh) baptised 5 followers of his faith and then was baptised himself by his followers, similar to Jesus' baptism by John the Baptist. The Sikh baptism ceremony is called Amrit Sanskar or Amrit Sanchar. The Sikh is said to have taken Amrit once they have been baptised. In Sikhism, the baptised Sikh is also called an Amritdhari literally meaning Amrit Taker or one who has Taken on Amrit.

Non-religious baptism

Although even the use of water is often absent, the term baptism is also used for various initiations as rate of passage to a walk of secular life.
- In the Flemish variety of Dutch, for example, one word for academic hazing is schachtendoop ('pledge baptism'), while it generally involved more soiling ("baptizing" with objects such as rotten food) and other abuse than cleansing.
- See also baptised by fire

External links

- [http://www.newadvent.org/cathen/02258b.htm Catholic Encyclopedia: Baptism]
- [http://jewishencyclopedia.com/view.jsp?artid=222&letter=B&search=baptism Jewish Encyclopedia: Baptism]
- [http://www.anabaptistnetwork.com/node/view/162 Adult Baptism in the Early Church: Some evidence from Ireland]
- [http://www.monergism.com/thethreshold/articles/topic/babtism.html Articles on Baptism from a conservative Calvinist perspective]
- [http://www.aboutcatholics.com/ Articles on Baptism from the Catholic perspective]
- [http://www.kensmen.com/catholic/baptism.html Baptism] (Catholic)
- [http://www.mormon.org/learn/0,8672,859-84,00.html Mormon Baptism]
- [http://www.aljc.org/art-faith.htm Assemblies Of The Lord Jesus Christ articles of faith, including doctrine of baptism]
- [http://www.americancatholic.org/Features/Sacraments/Baptism.asp Baptism - Catholic Sacrament of Initiation - Christening]
- [http://www.gbod.org/worship/articles/water_spirit/ By Water & the Spirit: A United Methodist Understanding of Baptism]
- [http://www.christusrex.org/www1/CDHN/baptism.html Catechism of the Catholic Church on Baptism]
- [http://www.lcms.org/pages/internal.asp?NavID=2590 Frequently Asked Questions Concerning Baptism] from Lutheran Church - Missouri Synod
- [http://wesley.nnu.edu/wesleyan_theology/theojrnl/31-35/31-2-9.htm John Wesley's Evangelical Theology of Infant Baptism] by G. Stephen Blakemore
- [http://www.fisheaters.com/baptism2.html The Traditional Catholic Rite of Baptism] used before Vatican II and by traditional Catholics today
- [http://www.upci.org/doctrine/baptism.asp United Pentecostal Church International Baptism]
- [http://www.gotquestions.org/baptism.html Christian Baptism] by GotQuestions.org (Calvinist perspective)
- [http://www.bebaptized.org Campbellite perspective] Category:Sacraments Category:Christian theology Category:Christian liturgy, rites, and worship services Category:Latter Day Saint ordinances, rituals, and symbolism Category:Seven sacraments Category:Ceremonies ko:세례 ja:洗礼

Holy Orders

Holy Orders in the modern Roman Catholic Church and in the Eastern Orthodox, Oriental Orthodox, Anglican, Assyrian, Old Catholic, and Independent Catholic Churches, includes three orders: bishop, priest, and deacon. These Churches regard ordination as a sacrament. Other Protestant denominations have varied conceptions of the church offices, but none of them considers ordination a sacrament, and some would not consider their ministries in terms of holy orders at all. The World Council of Churches undertook a major consultation amongst its members and with the Roman Catholic Church on [http://www.wcc-coe.org/wcc/what/faith/bem1.html Baptism, Eucharist and Ministry] (BEM) published in 1982. It attempted to express the convergences that had been found over the years and six volumes of responses compiled. As a result some churches have changed their liturgical practices, and some have entered into discussions which in turn led to further agreements and steps towards unity. There is also a major study on the church ([http://www.wcc-coe.org/wcc/what/faith/nature1.html ecclesiology]) being on the question 'What it means to be a church, or the Church?' It focuses on ecclesiology and ethics looking at the churches/Church's 'prophetic witness and its service to those in need'. [http://www.wcc-coe.org/wcc/what/faith/eeintro.html]. Roman Catholic dogma counts Holy Orders among three sacraments that make an indelible mark called a sacramental character on the recipient's soul (the other two are baptism and confirmation). Some non-Catholics, perhaps especially Anglicans, also use the term episcopal character to refer to the status of a bishop. The Eastern Orthodox Church has two minor orders, those of reader and subdeacon. Candidates for ordination receive the clerical tonsure prior to being ordained by the laying on of hands to these minor orders. There is a distinction between the laying on of hands for minor orders (chirothesis) and that for major orders (chirotony). Those in these lesser orders are not considered clergy in the same sense as those in major orders. In former times, the Roman Catholic church also had four minor orders along with the major order of subdeacon, which were conferred on seminarians pro forma before they became deacons. The minor orders and the subdiaconate were not considered sacraments, and for simplicity were suppressed under Pope Paul VI after the Second Vatican Council. Such titles as Cardinal, Monsignor, Archbishop, etc., are not sacramental orders. These are simply offices; to receive one of those titles is not an instance of the sacrament of Holy Orders.

Definitions

The word "holy" simply means "set apart for some purpose." The word ordo (order, in Latin) designated an established civil body or corporation with a hierarchy, and ordinatio meant legal incorporation into an ordo. In context, therefore, a Holy Order is simply a group with a hierarchy that is set apart for ministry in the Church.

Episcopal concept of ordination

The episcopal (from the Greek episkopos, meaning "overseer" and from which we get the word "bishop") form of church government is followed by the Roman Catholic Church, the Orthodox Churches, and the Anglican Churches and centers around the hierarchy of bishops.

Meaning of priesthood

The word "priest" either derives ultimately from the Greek presbuteros meaning "elder" or the Latin praepositus meaning "superintendent." The Catholic church sees the priesthood as both a reflection of the ancient Temple priesthood of the Jews and the person of Jesus. The liturgy of ordination recalls the Old Testament priesthood and the priesthood of Christ. In the words of Thomas Aquinas, "Christ is the source of all priesthood: the priest of the old law was a prefiguration of Christ, and the priest of the new law acts in the person of Christ" Summa Theologiae [http://www.newadvent.org/Summa/402204.htm III, 22, 4c]. See Presbyterorum Ordinis for the Second Vatican Council decree on the nature of the Catholic priesthood.

Process and sequence

The arrangement given above, "bishops, priests, and deacons" is in the reverse order of ordination. For Roman Catholics, it is typically in the last year of seminary training that a man will be ordained to the diaconate, called by Roman Catholics in recent times the "transitional diaconate" to distinguish men bound for priesthood from those who have entered the "permanent diaconate" and do not intend to seek further ordination. Deacons, whether transitional or permanent, are licensed to preach sermons, to perform baptisms, and to witness marriages, but to perform no other sacraments. They may assist at the Eucharist or the Mass, but are not the ministers of the Eucharist. Orthodox seminarians are typically tonsured as readers before entering seminary, and may later be made subdeacons or deacons; customs vary between seminaries and between Orthodox jurisdictions. After six months or more as a transitional deacon a man will be ordained to the priesthood. Priests are able to preach, perform baptisms, witness marriages, hear confessions and give absolutions, anoint the sick, and celebrate the Eucharist or the Mass. For Anglicans, a person is ordained a deacon once they have completed their training at a theological college. They then typically serve as a curate and are ordained as priest a year later. Deacons must be at least 23 years old, and priests 24. Anglican deacons can preach sermons, perform baptisms and conduct funerals, but, unlike priests, cannot conduct marriages or celebrate the Eucharist. In most branches of the Anglican church, women can be ordained as priests, and in some, can be ordained a bishop. Anglican priests have to be at least 30 before they can be chosen to become a bishop. Bishops are chosen from among the priests in churches that adhere to Roman Catholic usage. Among Eastern Rite Catholic and Eastern Orthodox churches, which permit married priests, bishops must either be unmarried or agree to abstain from contact with their wives. It is a common misconception that all such bishops come from religious orders; while this is generally true, it is not a rule. In the case of both Roman Catholics and Eastern Orthodox, they are usually leaders of territorial units called dioceses. Only bishops can validly administer the sacrament of holy orders. In Latin-rite Catholic churches and Anglican churches, only bishops (and priests with authorisation by the bishop) may lawfully administer the sacrament of confirmation, but if an ordinary priest administers that sacrament illegally, it is nonetheless considered valid, so that the person confirmed cannot be confirmed again, by a bishop or otherwise. In Eastern-rite Catholic churches, confirmation is done by parish priests via the rite of chrismation, and is usually administered to both neonates and adults immediately after their baptism.

Recognition of other churches' orders

Roman Catholics recognize the validity of holy orders administered in the Eastern Orthodox, Oriental Orthodox, Old Catholic, and the Assyrian Church of the East Churches because they believe those churches have maintained the apostolic succession of bishops, i.e., their bishops claim to be in a line of succession dating back to the Apostles, just as Catholic bishops do. Consequently, if a priest of one of those eastern churches converts to Catholicism, he is automatically a Catholic priest. Eastern Orthodox bishops can, and frequently do, grant recognition to the holy orders of converts who were earlier ordained in the Roman Catholic church (though there is much debate in the Orthodox Church about this); that is part of the policy called church economy. Anglican churches, unlike most Protestant churches, maintain the succession, their bishops being successors of English bishops who converted to Protestantism in the 16th century. A controversy in the Catholic church over the question of whether Anglican holy orders are valid was settled by Pope Leo XIII in 1896, who wrote - in Apostolicae Curae - that Anglican orders lack validity because the rite by which priests were ordained was not correctly performed, thus causing a break of continuity. Eastern Orthodox bishops have, on occasion, granted "economy" when Anglican priests convert to Orthodoxy. Changes in the Anglican Ordinal since King Edward VI, and a fuller appreciation of the pre-Reformation ordinals suggest that the correctness of the dismissal of Anglican Orders may be questioned; however it remains Catholic teaching. More importantly, since 1896 many Anglican bishops have been consecrated by bishops of the Old Catholic Church whose holy orders were recognised by the Holy See, thus restoring the historic episcopate, if indeed it were in need of restoration. Roman Catholics do not recognize the ordination of ministers in Protestant churches that do not maintain the apostolic succession. Anglicans accept the ordination of most mainline denominations, however, only those denominations in full communion with the Anglican Communion such as some Lutheran denominations, may preside at services requiring a cleric.

Marriage and holy orders

The rules discussed in this section are not considered to be among the infallible dogmas of the Roman Catholic Church, but are mutable rules of discipline. See clerical celibacy for a more detailed discussion. Married men may be ordained to the diaconate as Permanent Deacons, but in the Latin Rite of the Roman Catholic Church may not be ordained to the priesthood. In the Eastern Rites of the Roman Catholic Church and in the Eastern Orthodox Church married deacons may be ordained priests, but may not become bishops. Bishops in the Eastern Rites and the Eastern Orthodox churches are drawn only from among monks, who have taken a vow of celibacy. They may be widowers, though; it is not required of them to never have been married. There are cases of permanent deacons who, left widowed by the death of a wife, have been ordained to the priesthood. There have been some situations in which men previously married and ordained to the priesthood in an Anglican church have been ordained to the Catholic priesthood and allowed to function much as an Eastern Rite priest but in a Latin Rite setting; however, this may only happen with the approval of the priest's Bishop and the Pope. Anglican clergy may be married and may marry after ordination.

Chastity and celibacy

There is a difference between chastity and celibacy. Celibacy is the state of not being married, so a vow of celibacy is a promise not to enter into marriage but instead to consecrate one's life to service (in other words, "married to God"). Chastity, a virtue expected of all Christians, is the state of sexual purity; for a vowed celibate, or for the single person, chastity means the avoidance of sex. For the married person, chastity means the practice of sex only with the spouse, and can carry the expectation of intercourse with the spouse that is open to reproduction.

Other concepts of ordination

Ordination ritual and procedures vary by denomination. Different churches and denominations specify more or less rigorous requirements for entering into office, and while the process of ordination is likewise given more or less ceremonial pomp depending on the group. Many Protestants still communicate authority and ordain to office by having the existing overseers physically lay hands on the candidates for office and pray over them.

Methodist churches

The Methodist model is loosely based upon the Anglican model and was first devised under the leadership of Thomas Coke and Francis Asbury in the late 18th century. In this scheme, an elder is ordained to word (preaching and teaching), sacrament (administering baptism and the Lord's Supper), and order (ordaining others), and a deacon is someone who is ordained to word and service. In the United Methodist Church, for instance, seminary graduates are interviewed and approved by the Conference Board of Ordained Ministry and then the Clergy Session, at which time they are accepted as "probationary members of the conference" and then commissioned by the resident Bishop to full time ministry. (At one time, the graduate was ordained as a deacon at this point, a provisional role which has since been done away with; the Diaconal order is now a separate and distinct lay office in the United Methodist Church.) After serving the probationary period consisting of a minimum of three years, the probationer is then interviewed again and either continued on probation, discontinued altogether, or approved. Upon final approval by the Clergy Session of the Conference, the probationer becomes a full member of the Conference and is then ordained as an elder or deacon by the resident Bishop.

Presbyterian churches

Presbyterian churches, following their Scottish forebears, reject the traditions surrounding overseers and instead identify the offices of bishop (episkopos in Greek) and elder (presbuteros in Greek, from which the term "presbyterian" comes) because the two terms seem to be used interchangeably in the Bible (compare [http://www.biblegateway.com/passage/?search=Titus+1.5-9 Titus 1.5-9] and [http://www.biblegateway.com/passage/?search=1Tim+3.2-7 I Tim. 3.2-7]). While there is an increasing authority with each level of gathering of elders ('Kirk Session' over a congregation, then presbytery, then possibly a synod, then the General Assembly), there is no hierarchy of elders, and each elder has an equal vote at the court on which they sit. Elders are usually chosen at their local level, either elected by the congregation and approved by the Kirk Session, or appointed directly by the Kirk Session. Some churches place limits on the term that the elders serve, while others ordain elders for life. Presbyterians also ordain (by laying on of hands) ministers of Word and Sacrament (sometimes known as 'teaching elders'). These ministers are regared simply as Presbyters ordained to a different function, but in practice provide the leadership for local Kirk Session. Some presbyterians identify those appointed (by the laying on of hands) to serve in practical ways ([http://www.biblegateway.com/passage/?search=acts+6.1-7 Acts 6.1-7]) as deacons (diakonos in Greek, meaning "servant"). In many congregations, a group of men or women is thus set aside to deal with matters such as congregational fabric and finance, releasing elders for more 'spiritual' work. These persons may be known as 'deacons', 'board members' or 'managers', depending on the local tradition. Unlike elders and minister, they are not usually 'ordained', and are often elected by the congregation for a set period of time. Other presbyterians have used an 'order of deacons' as full-time servants of the wider Church - but who, unlke ministers, do not administer sacraments or routinely preach. The Church of Scotland has recently begun ordaining deacons to this role. Unlike the episcopalian schemes, but similar to the United Methodist scheme described above, the two presbyterian offices are different in kind rather than in degree since one need not be a deacon before becoming an elder. Since there is no hierarchy, the two offices do not make up an "order" in the technical sense, but the terminology of Holy Orders is sometimes still used.

Congregationalist churches

Congregationalist churches implement different schemes, but the officers usually have less authority than in the presbyterian or episcopalian forms. Some ordain only ministers and rotate members on an advisory board (sometimes called a board of elders or a board of deacons). Because the positions are by comparison less powerful, there is usually less rigor or fanfare in how officers are ordained.

Non-traditional organizations

The non-authoritarian religious denominations, such as Spiritual Humanism and the Universal Life Church, prefer to empower their clergy by minimizing the impediments to those that feel the calling to make a spiritual connection to the cosmos. Reducing the barriers to performing religious ceremonies these denominations encourage those who within the general population to realize spiritual experience. By enabling friends or relatives to perform ceremonies like marriages, organizations that offer online ordination demystify and integrate religious understanding into lives of the otherwise nonreligious public.

Ordination of women

:Main article: Ordination of women Many, but not all, denominations in Christendom allow the ordination of women. Notable denominations who ordain women in the USA include Episcopalians, Presbyterians (PCUSA), Lutherans (ELCA), the United Church of Christ, the Christian Church (Disciples of Christ), and the United Methodist Church although there are others. Many of the same denominations ordain women throughout the world. For example, the majority of the Anglican Communion, in theory allows for the ordination of women. In the listed denominations, ordination to priest/minister, bishop, elder, or deacon is allowed. In other denominations, women can be ordained to be an elder or deacon. Some denominations allow for the ordination of women for certain religious orders. Many denominations have divided or united around the issue of ordination of women. Also, several of the denominations that openly ordain women have broadened their ordinations to include homosexuals.

Ordination of homosexuals

Judaism

The ordination of homosexuals as Rabbis is an issue being dealt with in nearly all sects of Judaism. Often this issue is dealt with by Conservative Judaism and Reform Judaism, although not exclusively. The most noted openly homosexual rabbi is Rabbi Steven Greenberg. [http://www.tremblingbeforeg-d.com/ Trembling Before G-D] is a documentary dealing with homosexuality and Orthodox Judaism.

Christianity

The Universal Fellowship of Metropolitan Community Churches is the only American denomination with an official stance allowing homosexuals to be ordained. The United Church of Christ, because of its decentralized model, allows ordination out of default since there are no official denomination-wide stances on doctrine. Other denominations such as The Episcopal Church have openly ordained homosexuals despite official policies to the contrary. Some denominations allow for these ordained to be in union with their partners. Other denominations require a vow of celibacy. Most of the mainline protestant denominations are openly discussing the issue such as the Presbyterian Church USA, the Evangelical Lutheran Church (ELCA) and the Uniting Church in Australia. Recently the ordination of Gene Robinson to the order of bishop in the Episcopal Diocese of New Hampshire, and the near ordination of Jeffrey John (was to be ordained Bishop of Reading) in the Church of England have caused a stir in the Anglican Communion, as not all provinces approve of such actions. The ordination of homosexuals is not a new thing, but the open ordination has come to light. Often those who were homosexual did not admit their sexuality, and were ordained. Upon the ordination of Gene Robinson, Episcopal Bishop J. Neil Alexander of the Diocese of Atlanta said he voted for the ordination because Gene was open about his sexuality and honest, whereas in the past known gay clergy were ordained to the episcopate only because they lied about it. In many churches this is a very volatile issue, as is the ordination of women in many churches. It is not likely that a resolution will be swift. Within mainline churches the Confessing Movement has been a vehicle for the opposition to the ordination of homosexuals.

Humanist

Humanist and other rationalist religious organizations recognize and affirm the right of celebrants who are consenting adults to enter into relationships with other consenting adults regardless of their sexual orientation or gender.

Print resources

- Campbell, Dennis. Yoke of Obedience, 1988. ISBN 0687466601
- Oden, Thomas. Pastoral Theology: Essentials of Ministry, 1983. ISBN 0060663537
- Willimon, William. Calling & Character: Virtues of the Ordained Life, 2000. ISBN 0687090334
- Willimon, William. Pastor: The Theology and Practice of Ordained Ministry, 2002. ISBN 0687045320

External links

- [http://www.fisheaters.com/holyorders.html The Sacrament of Holy Orders] the Sacrament as seen before Vatican II and by traditional Catholics today
- [http://www.americancatholic.org/Features/Sacraments/HolyOrders.asp Priesthood - Catholic Sacrament of Holy Orders - Ordination]
- [http://www.spiritualhumanism.org Church of Spiritual Humanism]
- [http://www.firstpresby.org/womenelders.htm Women Elders]
- [http://www.gbhem.org/ResourceLibrary/stepord.pdf The Steps to Orders in The United Methodist Church] (PDF) Category:Roman Catholic Church offices Category:Seven sacraments Category:Christian leaders Category:Christianity Category:Sacraments Category:Christian theology

Ordination exams

In the Presbyterian Church (USA) these are the formal exams given to seminary seniors to ensure that a candidate for ministry is adequately prepared. The four exams include: Theology, Worship and Sacraments, Polity, and Biblical Exegesis (undertaken in either Biblical Greek or Hebrew). The first three, respectively, are taken in a proctored setting over the course of two days. The last is given to students at the conclusion of the other three, and is taken home for completion. In addition, all candidates for ministry must pass a fifth ordination exam typically given the first year of seminary called the Bible Content Exam. Exams are graded by at least two readers on a scale of 1 to 5. 3 is a passing score, and 5 is outstanding. If one reader passes a student, and a second fails that student, a third reader is then called in to make a final judgement. Special considerations are made for students whose first language is not English, and the exam is regularly administered in Spanish and Korean. It is not uncommon for some students to have to take their exams several times before passing. Some, though not all, Presbyteries impose a limit on the number of times their candidates may attempt an exam. Others allow for alternative formats. Still, a fair amount of students do not pass all of their exams after several tries. It is not unheard of for a candidate to be dismissed from the ordination process after multiple attempts to pass the tests have failed. In addition, Presbyterian seminarians are required to pass an examination covering the content of the Bible. Practice exams are available here[http://www.whitneyhq.com/biblecontent/]. See also: Presbyterian Church (USA) Presbyterian seminaries

Category:Religious behaviour and experience

Behaviour and experience Category:Human behavior

IANA

Die Internet Assigned Numbers Authority (IANA) ist eine Organisation, die die Vergabe von IP-Adressen, Top Level Domains und IP-Protokollnummern regelt. Der Vorläufer der IANA bestand ursprünglich aus nur einem einzigen Mitarbeiter, Jon Postel. Die IANA delegiert die lokale Registration von IP-Adressen an Regionale Internet-Registries (RIRs). Jede RIR ist für einen bestimmten Teil der Welt verantwortlich, im einzelnen:
- ARIN für Nordamerika
- RIPE für Europa
- APNIC für Asien und die Pazifik-Region
- LACNIC für Lateinamerika und die Karibik
- AfriNIC für Afrika Die IANA verteilt IPv4-Adressen in großen Blöcken (typischerweise /8 in CIDR-Notation), und die RIRs folgen dann ihren eigenen Regelungen für die Zuweisung von Adressen an Endkunden (in diesem Sinne Provider oder Organisationen, die ihre IP-Adressen selbst verwalten), wobei dann meist /19er oder /20er Blöcke zugeteilt werden. Die IANA ist auch für die Delegation und Zuweisung von IPv6-Adressen zuständig, hat es sich hier aber in sofern einfach gemacht, als sie einfach sehr große Blöcke an die RIRs verteilt hat und damit auf absehbare Zeit weitere Delegationen unnötig gemacht hat. Der Vorrat an delegierten IPv6-Adressen übersteigt derzeit um ein Mehrfaches die Nachfrage, da IPv6 erst langsam in den Produktivbetrieb geht. Die IANA ist organisatorisch eine Unterabteilung von ICANN und steht damit zumindest indirekt unter dem Einfluss des US-Wirtschaftministeriums. Das Verhältnis von ICANN zu den ccTLDs und RIRs kann als bestenfalls "hochgradig politisch" beschrieben werden, und da ICANN immer wieder versucht, über die IANA Einfluss auf die Registries zu nehmen, gab es inzwischen mehrere Vorschläge, die IANA komplett von der ICANN abzukoppeln, egal ob mit oder ohne Kooperation der US-Regierung. Siehe auch: CIDR, BGP, Routing, Domain Name System APIPA

Weblinks

- [http://www.iana.org/ IANA-Website] Kategorie:Internet-Organisation ja:Internet Assigned Numbers Authority

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Ordination

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