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If it was at one time necessary even for validity by the will and command of the Church, every one knows that the Church has the power to change and abrogate what she herself has established.Ĥ. It follows that, even according to the mind of the Council of Florence itself, the traditio instrumentorum is not required for the substance and validity of this Sacrament by the will of Our Lord Jesus Christ Himself. Besides, every one knows that the Roman Church has always held as valid Ordinations conferred according to the Greek rite without the traditio instrumentorum so that in the very Council of Florence, in which was effected the union of the Greeks with the Roman Church, the Greeks were not required to change their rite of Ordination or to add to it the traditio instrumentorum: and it was the will of the Church that in Rome itself the Greeks should be ordained according to their own rite. Now the effects which must be produced and hence also signified by Sacred Ordination to the Diaconate, the Priesthood, and the Episcopacy, namely power and grace, in all the rites of various times and places in the universal Church, are found to be sufficiently signified by the imposition of hands and the words which determine it. All agree that the Sacraments of the New Law, as sensible signs which produce invisible grace, must both signify the grace which they produce and produce the grace which they signify.
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As regards the Sacrament of Order, of which We are now speaking, it is a fact that, notwithstanding its unity and identity, which no Catholic has ever dared to question, in the course of time, according to varying local and temporal conditions, various rites have been added in its conferring this was surely the reason why theologians began to inquire which of the rites used in conferring the Sacrament of Order belong to its essence, and which do not it also gave rise to doubts and anxieties in particular cases and as a consequence the humble petition has again and again been addressed to the Holy that the supreme Authority of the Church might at last decide what is required for validity in conferring of Sacred Orders.ģ. 1, De Sacram, in genere), the seven Sacraments of the New Law were all instituted by Jesus Christ Our Lord, and the Church has no power over “the substance of the Sacraments,” that is, over those things which, as is proved from the sources of divine revelation, Christ the Lord Himself established to be kept as sacramental signs.Ģ. For these Sacraments instituted by Christ Our Lord, the Church in the course of the centuries never substituted other Sacraments, nor could she do so, since, as the Council of Trent teaches (Conc. The Catholic Faith professes that the Sacrament of Order instituted by Christ, by which are conferred spiritual power and grace to perform properly ecclesiastical functions, is one and the same for the universal Church for, just as Our Lord Jesus Christ gave to the Church but one and the same government under the Prince of the Apostles, one and the same faith, one and the same sacrifice, so too He gave her but one and the same treasury of efficacious signs of grace, that is, Sacraments. The First General Council of the Vatican, 1869-70 A.D.Īpostolic Constitution Of Pope Pius XII on the Sacrament of Orderġ.Council of Basel-Ferrara-Florence, 1431-45 A.D.Fourth Council of Constantinople : 869-870.Third Council of Constantinople : 680-681 A.
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