BACKGROUND NOTES FOR TEACHERS ON THE BAPTISM/CONFIRMATION
THEME
These notes are written in order to support teachers’ own knowledge and understanding
and to help with the formal assessment tasks.
N.B. Please also refer to the videos available on the ‘Come and See’ website.
The Themes
‘Come and See’ is developed through three themes which are gradually explored each time at
greater depths. They are:
Theological foundations
Community of faith - Church
Celebration in ritual - Sacraments
Way of life - Christian Living
The assessment tasks for Autumn 2014 are linked to the Sacramental theme.
What are Sacraments? - a reminder
A sacrament is something that uses signs – usually a combination of words and actions. By
interpreting these signs correctly we can find out what the Sacrament is doing for those who
receive it. The signs are not just words and actions that have a message for those who are
celebrating it; they give those who receive them a gift. They actually do what they say they are
doing. They are effective. This gift (which Catholics call ‘grace’), is given by Jesus whom they
meet in the Sacrament, to deepen and develop their relationship with him. Through the
sacraments God helps Catholics grow in friendship with him. The Catholic Church has declared
that there are 7 sacraments which celebrate special events in the lives of Catholics: Baptism,
Confirmation, Eucharist, Reconciliation, Anointing of the Sick, Marriage and Holy Orders.
Sacramental Themes in ‘Come and See’
In ‘Come and See’ a Sacramental theme is studied each term.
Autumn – Belonging ~ born into Christ’s life.
Pupils study Baptism in EYFS, at Key Stage 1 and in Year 3. In years 4-6 pupils will learn
about the Sacrament of Confirmation, the Sacrament of Ordination and the Sacrament of
Marriage.
Spring – Relating ~ God’s love in our lives ~ Eucharist.
In the Spring term after learning about the local Church community, the Sacrament of the
Eucharist is explored. This is the Sacrament of communion with Christ and the Church. This
sacrament is at the heart of ‘Come and See’ since it is at the heart of Christ nourishing his
people.
Summer – inter-relating ~ service to the community ~ Reconciliation.
Pupils study the Sacrament of Reconciliation. At the end of Key Stage 2 children will learn
about the Sacrament of the Anointing of the Sick.
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BAPTISM – EYFS TO YEAR 3
Baptism is an invitation to join the Church family. When a baby or younger child is baptised,
the parents accept the invitation on behalf of their child. Older children and adults accept
the invitation themselves. Often adults are baptised at Easter. Baptism is a special time for
the person who is to be baptised, for their family and friends and the parish community.
Sometimes the sacrament of Baptism is celebrated when the parish family is gathered
together for Mass. At other times family and friends come together in church at another
time. (Church’s Story 3)
OUTLINE
Here is an outline of the rite of Baptism for infants:
INTRODUCTORY RITES
The Reception and signing with the sign of the cross.
LITURGY OF THE WORD
Scripture Reading
Responsorial Psalm
Gospel
Homily
Prayer of the faithful
LITURGY OF BAPTISM
Exorcism
Anointing with the oil of catechumens
Blessing of or thanksgiving over the baptismal water
Baptismal Promises
Baptism
Anointing with chrism
Presentation of the lighted candle
Presentation of the white garment
CONCLUDING RITES
Our Father
Final Blessings
All the information you need to teach this topic in EYFS through to Year 3 can be found in
Church’s Story 3. Even if you teach EYFS/Year1 this text will be useful for your own subject
knowledge.
A very good description (level 2) of the Rite of Baptism can be found in God’s Story 3 pp 3843. The text also gives reasons for the signs and symbols used in the Sacrament. (Level 3)
Although the children will be using Church’s Story 1 and 2, it is essential that you, as the
teacher, use the text in Church’s Story 3 for your input when teaching about the sacrament
in Years 2/3.
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EYFS (WELCOME) and YEAR 1 (BELONGING)
For children in EYFS and Year 1 the text in Church’s Story 2 pp32-37 should be sufficient.
There is also a useful picture on p10 of Church’s Story 1.
YEAR 2 (SIGNS AND SYMBOLS) and YEAR 3 (PROMISES)
Within Learning Focuses 2-6 in both Year 2 and Year 3 the pupils progressively learn about
the actions and symbols used in the Sacrament of Baptism. The assessment task is to either
describe (level 2) or give reasons (Level 3) for the signs and symbols used in Baptism. This
activity is not a test. The focus is on how well we can moderate. The task, therefore, can
either be approached cumulatively over the different Learning Focuses 2-6, or as a
summative piece of work at the end of Reveal.
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YEAR 4 – CALLED (CONFIRMATION)
In Year 4 children are either asked to describe religious actions and symbols related to
Confirmation (Level 2) or to use religious words and phrases to give reasons for some
actions and symbols related to Confirmation (Level 3).
On the whole the text used in Church’s Story 3 0n pp44-49 describes what happens during
the Sacrament, (Level 2) although the text in LF3 gives more explanation of certain elements
of the celebration. The text below and the outline of the Sacrament will give you the
information you need to teach about the sacrament in such a way that will enable the
children to give reasons for some actions and symbols related to Confirmation (Level 3).
The text is written to give the teacher a clear understanding of the Sacrament of
Confirmation. When teaching pupils working at Level 3 the language used must be adapted
and appropriate elements selected to suit the needs and abilities of the pupils.
Confirmation strengthens or ‘confirms’ the baptised person’s relationship with God and
the Church. In England and Wales, many people are baptised when they are babies and
confirmed when they are older. It is standard practice for the Rite of Confirmation to be
celebrated within a parish Mass, in which case it comes after the Liturgy of the Word and
before the Liturgy of the Eucharist. This expresses the connection of the Sacrament with full
initiation (or belonging) into the Catholic Christian community which reaches its culmination
in the receiving of Holy Communion. Participation in the Eucharist completes the candidate’s
Catholic Christian initiation. It is usually a Bishop who is one of the successors of the Apostles
who confirms.
Any person who chooses to be confirmed is promising to live as a Christian and follow the
teaching of Jesus. They do this with the help of the Holy Spirit whom Jesus promised to send
and who they receive through the sacrament. Sometimes people choose a Confirmation
name, most often the name of a saint whose example of living God’s way they respect.
The Sponsor
Before exploring the celebration it is worth mentioning the role of the sponsor. Normally
every candidate for confirmation should have a sponsor, who has a symbolic role during the
celebration. The sponsor represents the parish community and supports the person being
confirmed. It is the sponsor who brings the candidate to receive the sacrament, and who
presents him/her to the Bishop for anointing. Ideally the sponsor should be the same person
who was godparent at baptism. This would express the essential relationship between
baptism and confirmation.
OUTLINE
GATHERING
Those to be confirmed, along with their family, friends, sponsors and the parish family
gather for a Mass of celebration. The gathering hymn is often a prayer to the Holy Spirit.
The Bishop welcomes everyone. He wears a mitre and carries a crozier, a long staff curved at
the top like a shepherd’s crook. This symbolises his role of caring for all the people in his
diocese as a good shepherd cares for the whole flock. (Church’s Story 3)
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THE LITURGY OF THE WORD
Reading from the Old Testament
Responsorial Psalm
Reading from the New Testament
Gospel
Homily
The Liturgy of the Word should have heightened importance in the celebration of
Confirmation. In the Sacrament the candidates are publically accepting the command to be
witnesses of Christ and to try to become more ‘Christ-like’ in their lives. It is in the Word,
especially the Gospels, that they will discover God’s will and learn more about Christ to
whom they are to give witness. The readings from Scripture are chosen to remind all those
present of the gifts the Holy Spirit brings to God’s Church. They may speak of wisdom, openmindedness, discipleship, strength, hope and the role of the Holy Spirit to help Christians
remember all that Jesus taught.
PRESENTATION OF THE CANDIDATES
After the Gospel, the candidates are presented to the Bishop because he is the head of the
Local Church and the gathered community. Each candidate stands when his or her name is
called.
HOMILY
We have a homily so that the celebrant can explain the readings: within this celebration, it
should also lead the candidates and the whole assembly to a deeper understanding of the
meaning of confirmation. The Bishop, in his homily, usually addresses the candidates
directly on this important day in their lives. For the candidates, the homily should also be a
reminder of the implications of being confirmed:
 To be witnesses before the whole world to Christ’s suffering, death and resurrection.
 To live a life that reflects the goodness of Christ.
 To use the gifts that the Spirit gives them for building up Christ’s body, the Church, in
unity and love.
 He may remind them of the day of Pentecost when the apostles received the Holy
Spirit as Jesus had promised.
RENEWAL OF BAPTISMAL PROMISES
After the homily baptismal promises are renewed. This expresses the link between baptism
and confirmation. If those being confirmed were baptised as children, these promises will
have been made on their behalf by their sponsors. Now they make a public proclamation of
fully accepting their baptism and all that it signifies: accepting the love of God shown in
baptism; accepting the implications of following Christ, and showing the same openness as
he himself did to the Spirit in their lives.
LAYING ON OF HANDS
The candidates are called forward together. The Bishop, often joined by the priests present,
extends his hands over them. He prays that the Holy Spirit will strengthen them with special
gifts. This is a very ancient, symbolic gesture going back into the Old Testament times. Its
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original meaning was one of empowerment and in the New Testament it acquired a special
significance of empowerment by the Spirit.
The gifts of the Spirit are those promised by the prophet Isaiah (Isaiah: 11:2-3) which is one
of the suggested readings for the Liturgy of the Word. These promised gifts were given to
Christ, given to the Church at Pentecost and are now given to the candidates through the
sacrament: Wisdom, Understanding, Right Judgement, Courage, Knowledge, Reverence,
Awe and Wonder.
ANOINTING WITH CHRISM
Then the candidates are presented individually to the Bishop by the parish priest and their
sponsor.
The priest and their sponsors represent the community which has introduced the candidate
into the life of faith of the Church. Each candidate goes to the Bishop. The sponsor places his
or her right hand on the candidate’s shoulder and gives the candidate’s newly chosen name
to the Bishop. The Bishop dips his right thumb in the chrism and makes the sign of the cross
on the candidate’s forehead saying,
“Be sealed with the gift of the Holy Spirit.”
He or she responds,
“Amen.”
The Oil of Chrism, a mixture of oil and balsam is used to anoint Christians at Baptism,
Confirmation and Holy Orders (becoming a priest, deacon or Bishop). It is a sign of being
called and marked out for God’s Service. A seal is a symbol of a person’s authority and
power. (Seals authenticate documents such as wills, Acts of Parliament, treaties etc.
Another way to translate ‘sealing’ would be ‘branding’: in other words marking
ownership.)The cross is a sign of a follower of Jesus.
This part of the rite is completed with the exchange of the sign of peace
The Bishop says, “Peace be with you” and touches the candidate on the cheek.
The newly confirmed reply, “And with your Spirit.”
Confirmation can be seen as ‘strengthening as a Christian.
GENERAL INTERCESSIONS OR PRAYER OF THE FAITHFUL
When the anointing of all the candidates is completed, all stand and the Bishop invites the
assembly to pray for those who have been confirmed, their parents, godparents and
sponsors, for the Church throughout the world and for the entire human family.
LITURGY OF THE EUCHARIST
The Mass continues in its usual pattern. As previously stated, full Christian initiation (or
belonging) reaches its culmination in the communion of the body and blood of Christ.
Participation in the Eucharist completes the candidate’s Christian initiation.
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YEAR 5 – LIFE CHOICES (MARRIAGE)
The text in LF3 and LF4 together with the text in Church’s Story 3 on marriage (p74-77) will
enable you to teach about the sacrament in such a way that the children should be able to
describe some religious actions and symbols which take place during the Sacrament of
Marriage. (Level 2)
In order for the children to give reasons for the actions and symbols used during the
Sacrament of Marriage (Level 3) or to use religious terms to show an understanding of the
Sacrament of Marriage (Level 4) you will also need to include (at an appropriate level) some
of the information below. To ‘show understanding’ or ‘to give personal meaning or insight’
into the sacrament, the children need to give multiple and varied reasons for the signs and
symbols used and also, more importantly, understand why we have marriage and what it
is for.
It is important at the outset to remember (and to make very clear to the children) that what
you are teaching about in Year 5 is about the Sacrament of Marriage. This is very different
from any legal definition of marriage. Children may say that their parents may have been
married in a registry office (or in a hotel or on a beach!) or in fact that one parent may have
married someone of the same sex. The Marriage (Same Sex Couples) Act 2013 (the Act)
allows same sex couples to marry in accordance with legal requirements in England and
Wales. According to the law all of the above are marriages in the legal sense of the word. If
the children bring this up then of course we accept the facts of how the law defines
marriage. However, to reiterate, what this topic is teaching about is how Catholics celebrate
the Sacrament of Marriage. A Catholic school has the right and duty to teach about
marriage according to Catholic teaching in an appropriate, reasonable, professional and
sensitive way.
The following notes are written to give the teacher a clear understanding of the Sacrament
of Marriage. When teaching pupils working at Level 4 the language used must be adapted
and appropriate elements selected to suit the needs and abilities of the pupils.
Why we have the Sacrament of Marriage: what it is for?
Celebrating commitment
(the first 2 paragraphs below are repeated in the notes for Year 6 as they form a foundation
to help understand both Marriage and Holy Orders)
Through the Sacrament of Baptism, all Christians are called to share in the mission of Jesus.
Jesus’ mission was to make known God’s love for everyone and show people that living in
God’s way brings love, justice and peace for the entire world. There are many different ways
of carrying out this mission. God calls each of us to a particular vocation in life. The word
‘vocation’ means ‘calling’ – that is responding to the call of Jesus and involves commitment.
The sacraments of Marriage and Holy Orders are sacraments that celebrate a way of life
people feel called to in order to carry out the mission they were given in baptism. Each
sacrament deepens the relationship with God that began in baptism. These sacraments
consecrate, that is, make holy, the love and self-giving of the wife and husband and the
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ordained priest so that they become signs of Christian love and self-giving for the whole
Church.
For some people the living out of the commitment to love and service will be through
marriage. In baptism the bride and groom were consecrated (set apart) as children of God
and called to dedicate their lives to him: their marriage is their way of living out that
commitment.
The heart of every wedding ceremony is the exchange of promises. In the sacrament of
marriage, the exchange of promises between the couple, a man and a woman, at least one
of whom is baptised, is surrounded by symbolic words, symbols and ceremonies, which
together make up what is called the Rite of Marriage. Sacraments make Christ present
among us. Christ is already present in the love which the couple share. In celebrating the
sacrament, Christ’s presence is publically declared before the community and the priest, the
Church’s minister (see page 1 for more on what a sacrament is and below for an outline of
the Rite).
Couples who choose to get married by celebrating the Sacrament of Marriage come seeking
God’s blessing on their love for one another, and to pray that God will be with them on their
journey through life. In exchanging their promises the couple give to each other a sacrament,
which is a promise, a challenge and a celebration. The sacrament is:
a promise that the loving power of God will strengthen and support the couple in their life
together, so that, through their love of each other they will find peace, joy and fulfilment.
Marriage is given by God as a means for a man and woman to find happiness together;
a challenge to the couple to grow as people of love so that their love will be a sign to the world of
God’s love for God’s people. The Church, in fact is often called the ‘bride of Christ’ as the love of a
married couple is the image of the love God offers God’s people. This is the calling or the
vocation of married people and it is by responding to God’s call to love that they fulfil their
vocation;
a celebration that all love comes from God and that to live in love is to share in the life of God.
Love is always there to be shared so marriage is also given by God so that a couple may be open
to the possibility of sharing their love with children.
OUTLINE
Another name for the sacrament is Matrimony. The celebration is called a wedding.
Sometimes the celebration takes place during a Mass and at other times it is a separate
liturgy. Before a couple get married they have to take part in a marriage preparation course
which usually takes place in the parish or Deanery. The purpose of this is to make sure the
couple really understand what they are undertaking as this is a lifelong commitment of
service.
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CELEBRATION OF THE SACRAMENT WITHIN MASS
The family and friends of the bride and groom gather in church. When the bride arrives
everyone stands to welcome her and joyful music is played. When the bride reaches the
foot of the altar steps she is joined by the groom and they take their places. An opening
hymn about love, such as, ‘Let there be love shared among us’ or ‘Bind us together, Lord’
might be sung.
INTRODUCTORY RITES
The usual introductory rites are celebrated. For both the Rite of Marriage with and the Rite
without Mass there is an opening prayer called a ‘collect’ said by the priest. This collects or
gathers the prayers of all present into the prayer of the Church. The prayer asks that the
lives of the couple may give witness to the reality of their love for each other.
THE LITURGY OF THE WORD
The couple can choose from a rich selection of readings from Scripture on the theme of love
and marriage. As in every Eucharist the Liturgy of the Word includes:
Reading from the Old Testament
Responsorial Psalm
Reading from the New Testament
Gospel
Homily
Couples often choose readings such as:
Song of Songs 2:8-10, 14, 16; 8:6-7 with Psalm 127 ‘Love as strong as death’
Roman 8:31-35, 37-39 ‘Nothing can come between us and the love of Christ’
John 2:1-11 ‘The wedding feast at Cana’
(Pupils could suggest their own readings and give reasons for their choices. On the National
Gallery website you can also find information on The Marriage at Cana about 1655-60, by
Mattia Preti).
An integral part of the Liturgy of the Word is the homily, which is based on the readings that
have been proclaimed, and which invites everyone present – but especially the bride and
groom – to reflect on the religious significance of marriage.
THE RITE OF MARRIAGE
The structure of the ceremony is:
An introduction
Questions
The expression of consent
The exchange of promises
The exchange of rings
The introduction expresses briefly the key ideas already explored in the paragraphs about
why we have a marriage and what it’s for.
The questions
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The bride and groom respond individually to 3 questions which determine whether or not
the bride and groom fulfil the necessary conditions without which the marriage cannot take
place. Each must be able to answer ‘Yes’ honestly to all 3 questions.
Are you ready, freely and without reservation to give yourselves to each other in marriage?
Marriage is the total unconditional mutual self-giving between two partners. Each declares
his or her free choice of the other, publically.
Are you ready to love and honour each other as man and wife for the rest of your life?
Love in marriage is meant to be exclusive. That is not to say that there is no room for the
love of others in their lives! Rather that the love that they give to others may not be the
same kind of love as they share as man and wife.
Are you ready to accept children lovingly from God and bring them up according to the law
of Christ and his Church?
The love which is shared in marriage is not just for the couple. True love always wants to
share. Catholics believe that the willingness and openness to the possibility of having
children and bringing new life into the world is an essential part of marriage.
Civil law in England and Wales requires that the couple complement their answers to these
three questions by a public, solemn declaration that they are free to marry.
The consent
Each partner declares their full and free consent, firstly to accept their partner in marriage,
and secondly in a marriage they recognise as a sacrament.
The exchange of promises
In all of the other sacraments it is the minister who is usually a priest (or deacon or Bishop)
who confers the sacrament, but in marriage it is the couple who give the sacrament to each
other through the exchange of promises.
As they prepare to exchange promises, the bride and groom join their right hands. In some
places there is the tradition of the bride’s father placing his daughter’s hand in that of the
groom as a symbol of entrusting her to him. The bridegroom makes his promises first then
the couple release their hands. The bride then takes the groom’s right hand in hers as she
makes her promises.
The bride and groom each say:
‘I call upon these persons here present, to witness that I (name) do take thee, (name) to be
my lawful wedded (wife/ husband), to have and to hold from this day forward, for better for
worse, for richer for poorer, in sickness and in health, to love and to cherish, till death do us
part.
This exchange of promises is pretty clear in stating how each partner is meant to live (AT1iii)!
The exchange of rings is a sign of love and faithfulness. The endless circle of the wedding
ring is usually interpreted to symbolise completeness and un-brokenness and therefore a
suitable symbol of the faithful commitment that marriage is meant to be. This is a reflection
of God’s unconditional love and faithfulness the children learned about in the last topic and
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to which they can make links. Before the rings are exchanged, they are blessed, as a mark of
respect and a reminder that they stand for a love which is holy. The bride and groom say
'Take this ring as a sign of my love and fidelity. In the name of the Father, and of the Son,
and of the Holy Spirit’.
THE PRAYER OF THE FAITHFUL
During the Prayer of the Faithful it is appropriate that the candidates should be prayed for.
The intentions for prayer concern the needs of the Church and of the world, which the
Church exists to serve.
SIGNING THE REGISTER
The newly married couple sign a special register of marriages and two witnesses sign with
them. This action is done with the Registrar of Marriages. This is an official legal document.
THE LITURGY OF THE EUCHARIST
When Nuptial Mass is celebrated, the ceremony continues with the Liturgy of the Eucharist, which is
celebrated in the usual way until just after the Lord's Prayer, when the Nuptial Blessing is
pronounced.
THE NUPTIAL BLESSING
Whether the marriage is celebrated within Mass or outside, the Lord's Prayer always has its
place. The placing of the Nuptial Blessing here is deliberate, symbolising by this sacrament
the couple will (usually) come to share in this parenthood of God when they themselves
become parents. The priest then prays that the couple's marriage may be blessed, that the
couple will be faithful to each other, be an example of Christian life. If appropriate, the priest
asks that they will be blessed with children and be good parents. He prays that at the end of
their lives they will have everlasting life in Heaven with all the saints. The blessing ends with
these words:
And now, Lord, we implore you: may these your servants hold fast to the faith and keep your
commandments; made one in the flesh, may they be blameless in all they do; and with the
strength that comes from the Gospel, may they bear true witness to Christ before all; (may
they be blessed with children and prove themselves to be virtuous parents, who live to see
their children’s children). And grant that, reaching at last together the fullness of years for
which they hope, they may come to the life of the blessed in the Kingdom of Heaven.
Through Christ Our Lord. Amen.
(Links could be made here to John 13 and the command to love another or the scripture
covered in the topic ‘Mission’ last year about being witnesses and spreading the good news
which the couple now do through marriage).
THE COMMUNION RITE
The Communion Rite takes place as usual.
THE CONCLUDING RITE
There is another blessing which concludes the Marriage Rite. The husband and wife leave
the church together to joyful music, followed by their family and friends.
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YEAR 6 – VOCATION AND COMMITMENT (HOLY ORDERS)
The text in LF2 and LF3 together with the text in Church’s Story 3 on ordination (p78-83) will
enable you to teach about the sacrament in such a way that the children should be able to
describe some religious actions and symbols which take place during the Sacrament of Holy
Orders. (Level 2)
In order for the children to give reasons for the actions and symbols used during the
Sacrament of Holy Orders (Level 3) or to use religious terms to show an understanding of
the Sacrament of Holy Orders (Level 4) you will also need to include (at an appropriate level)
some of the information below. To ‘show understanding’ or ‘to give personal meaning or
insight’ into the sacrament, the children need to give multiple and varied reasons for the
signs and symbols used and also, more importantly, understand why we have ordination
and what it is for.
By simply commentating on the pictures in Church’s Story 3 the children may not be able to
put enough information into the work to bring it up to level 4. The commentary could be
prefaced by some introductory paragraphs giving some of the information below about why
we have the Sacrament of Holy Orders and what it’s for.
The following notes are written to give the teacher a clear understanding of the Sacrament
of Holy Orders. When teaching pupils working at Level 4 the language used must be adapted
and appropriate elements selected to suit the needs and abilities of the pupils.
Why we have the Sacrament of Holy Orders: what it is for?
Celebrating commitment (the next two paragraphs also appear in the Marriage notes)
Through the Sacrament of Baptism, all Christians are called to share in the mission of Jesus.
Jesus’ mission was to make known God’s love for everyone and show people that living in
God’s way brings love, justice and peace for the entire world. There are many different ways
of carrying out this mission. God calls each of us to a particular vocation in life. The word
‘vocation’ means ‘calling’- that is responding to the call of Jesus - and involves commitment.
The sacraments of Marriage and Holy Orders are sacraments that celebrate a way of life
people feel called to in order to carry out the mission they were given in baptism. Each
sacrament deepens the relationship with God that began in baptism. These sacraments
consecrate, that is, make holy, the love and self-giving of the wife and husband and the
ordained priest so that they become signs of Christian love and self-giving for the whole
Church.
For some people the living out of the commitment to love and service will be through
priesthood. Ordination is the sacrament which celebrates the gift of priesthood. A priest
chooses to give his life for the service of others in the Church. This is his response to God’s
call given to him in baptism to live a life filled with love for God’s people. The apostles were
called by Jesus to follow him and, in response; they left everything to be with him. This is
true of every Christian and is especially true of the call to be a priest.
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Year 6 pupils will already have studied baptism. They may remember this sacrament
consecrates (makes holy and set apart) those who receive it so that they become 'a priestly
people'. We call this the ‘common priesthood’. All who are baptised share in Christ's life,
and are called, each in their own way to be priests in and for the world. All baptised
Christians share in the priesthood of Christ. Very simply, a priest is one who is set aside to
serve the Church. After the priesthood of Christ and the common priesthood of all the
baptised we find that there are various orders of service, - that is, ways of serving within the
Church so that the Church can fulfil her mission.
Another name for ordination is the Sacrament of Holy Orders. "Ordination" comes from the
Latin word ordinatio, which means to incorporate someone into an order. In the Sacrament
of Holy Orders, a man is incorporated into the priesthood of Christ, at one of three orders:
either as a deacon, priest or Bishop.
It is clear from the New Testament that the Apostles understood that the responsibilities
that Jesus entrusted to them, they in turn had to hand on to others, so that Christ’s priestly
work could be continued. The Sacrament of Holy Orders is the continuation of Christ's
priesthood, which He gave to His Apostles.
This topic focuses on ordination to the priesthood.
N.B. The video on the ‘Come and See’ website is that of the ordination of a Deacon, not a
priest.
OUTLINE
The Sacrament of Holy Orders is always celebrated within Mass.
Since the candidates are called from among the people of God to serve them, the sacrament
should be celebrated on a day, at a time and in a place when a large number of people can
be present. Ideally, ordination which can only be administered by a Bishop, should take
place at the cathedral, at the Bishop's chair. However, it may also take place in the
candidate's own Parish.
The family and friends of the ordinand (the person who is to be ordained), gather for the
celebration. The Bishop, priests, deacons and ordinand process to the altar and the Mass
begins. They might sing hymns which mention being called such as, ‘Here I Am Lord’.
THE LITURGY OF THE WORD
The readings may be from the Mass of the day or selected from readings which are suitable
for ordination. Obvious examples might be:
Isaiah 61:1-3a The Lord has anointed me and sent me
Acts 10:37-43 We can witness to everything Jesus did
John 15:9-17 You did not choose me, I chose you
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RITE OF ORDINATION
Presentation of the candidate
The candidate is called forward from the congregation by the deacon who assists the
Bishop. The ordinand stands in front of the Bishop. The Bishop asks, ' Do you judge him to be
worthy’? The Bishop then says a prayer of election, 'We rely on the help of the Lord God and
our Saviour Jesus Christ, and we choose this man, our brother, for priesthood in the
presbyterial order’. The people give their consent to the election of the candidate by
replying to the Bishop, 'Thanks be to God'.
The significance of these rites is that the Bishop, the head of the Local Church, voices aloud
the ‘vocation’, the call of the candidate. The call comes from Christ, and it is voiced on
Christ’s behalf by the Bishop. Moreover, the call from Christ is always to a particular service,
to a particular community. The Bishop, in the name of the community, chooses the
candidates as one who will serve it. You may make links here to scripture relating to the call
of Jesus to follow him. The children studied this last year in the topic ‘Mission’ – e.g. Luke
5:27-32 The call of Matthew (God’s Story 3 p96); Mark 1:14-20 The call of Simon and Andrew
(God’s Story 3 p89) and Mark 3:13-19 The call of the twelve (God’s Story 3 p90)
HOMILY
The Bishop now explains the meaning of ordination and the service he must carry out. The
first part is addressed to the whole assembly; the second to the candidate.
EXAMINATION OF THE CANDIDATE
The candidate now stands before the Bishop who asks him if he is freely choosing to be
ordained and will he promise to be a good and faithful priest by (1) caring for his flock, (2)
celebrating the sacraments, (3) preaching the gospel and living a Christ-like life. He answers,
“I am” to the first two. He finally answers, “I am, with the help of God.”
PROMISE OF OBEDIENCE
The priest is a co-worker with the Bishop and to symbolise his dependence, the ordinand
kneels before him and placing his joined hands between the hands of the Bishop promises
to respect and give obedience to the Bishop.
INVITATION TO PRAYER AND LITANY OF THE SAINTS
The responsibilities of a priest have been explained in the homily and God’s help is needed
to carry these out. The candidate is now offered the support of the prayer of the Church.
The Bishop invites everyone to ‘pour out the gifts of heaven’ on the candidate. It is in an
ancient prayer called the ‘Litany of the Saints’ that this supplication is made. The candidate
prostrates himself as this great Church prayer of supplication pours over him, while
everyone else kneels in prayer.
LAYING ON OF HANDS
This is a very ancient, symbolic gesture going back into the Old Testament times. Its original
meaning was one of empowerment and in the New Testament it acquired a special
significance of empowerment by the Spirit. Here it is symbolising the invocation (calling
down) of the Spirit and the empowerment for a special task in the community. The Bishop
lays his hands on the ordinand’s head. The priests present also make this same gesture. The
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candidate remains kneeling before the Bishop, who extends his hands over the candidate as
a sign of calling down God’s Spirit while he says the prayer of consecration:
“Almighty Father,
grant to this servant of yours the dignity of
priesthood.
Renew within him the spirit of holiness.
As a co-worker with the order of bishops
may he be faithful to the ministry that he receives
from you, Lord God,
and be to others a model of right conduct.”
(The children may remember that this laying on of hands also takes place in confirmation,
the Sacrament of Reconciliation and during the Sacrament of the Anointing of the Sick).
INVESTITURE
The stole and chasuble
The newly ordained priest is now invested with symbols of his priestly office: a stole and a
chasuble. A stole is worn around the neck as a sign of service and priesthood. A chasuble is a
loose, coloured top vestment worn for the celebration of Mass.
Anointing
The Bishop anoints the priest’s hands with oil of chrism as a sign of consecration. This has
obvious links to baptism and confirmation where an anointing with chrism also takes place.
(See the notes on Year 4 under ‘Anointing with Chrism). This means he has been set apart
and promised to spend his life in service for others. It is the priest’s hands through which he
will administer the sacraments on the Bishop’s behalf.
Receiving the paten and chalice
The newly ordained now receives the essential ‘tools’ of a priest’s ministry. Bread is placed
on a paten and wine in a chalice. The Bishop presents them to the newly ordained priest and
says, “Accept from the holy people of God the gifts to be offered to him.”
KISS OF PEACE
The final symbolic gesture in the rite of ordination is the kiss of peace. The bishop gives the
new priest the kiss of peace. The other priests also greet him, welcoming and congratulating
him with a kiss of peace.
The LITURGY OF THE EUCHARIST AND CONCLUDING RITE continues in the usual way.
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