Suscepturi, filii charissimi, officium Acolythorum, pensate quod suscipitis. Vel lucernas Concinant, vel succendunt focum, pavimenta verrunt, etc. non semel :Īd luminaria Concinnanda, ad Concinnandas lucernas,Įxod. ĬONCINNARE, Concinnatio, voces in luminaribus Ecclesiæ præsertim usurpatæ, apud Interpretem Biblior. The bishop gives them a candelabra and a jug or cruet, and by this they are admonished to keep alive the lantern of good works, and keep the vessel of their heart full with the oil of a good conscience. In the Church their duty is to carry the candle or incensor before the priest at Mass and during the Gospel, and to help dress the altar in its cloths. Nadab and Abihu were of this number (Exodus 24). They used to light and extinguish the lights of the Temple, restock them with oil, and feed the lanterns. The men who were called tenders of the lights in the Law, are now called acolytes, or sometimes chandlers ( cerarii ) from “candle” ( cera ). Et his codex ab episcopo traditur, dum ordinantur, ut videlicet monita librorum impleant, quo daemones ab aliis expellere valeant. In Ecclesia autem habent officium infantes catechizandos, exorcizare et per verba Dei, id est baptizandorum corpora daemonibus interdicere, ac de energumenis, ideo de obsessis corporibus per exorcismos daemonia arcere. The bishop gives them a codex at their ordination, teaching them to fulfill the warnings contained in books, so that they may be strong enough to expel demons from others.Įxorcista dicitur adiurator: hi, Salomone docente, daemones adiurabant, et eos de obsessis hominibus expellebant, ut septem filii Scene sacerdotis faciebant. to forbid the demons access to the bodies of the baptized, and to cast the demons out from possessed and obsessed bodies by performing exorcisms. But in the Church their duty is to catechize the young and exorcise through the words of God–i.e. Salomon instructed these men to adjure demons and expel them from possessed people, just as the seven sons of the priest Sceva did. 165v (Source)Įxorcist means one who adjures. What now remains for me but to receive…the episcopate?'” I was a lector ten years, I ministered in the office of subdeacon for five years, fifteen years was I bound for the diaconate, and now for twenty years I have enjoyed the honour of the presbyterate. ‘For,’ he said, ‘I have been allotted these grades of clerkship with canonical institution. Gregory of Tours relates how, at the death of a Gallic bishop, the bishops summoned for his funeral encountered a claim from one Cato, a presbyter of his clergy, to be ordained bishop almost as of right, from his due canonical reception of the various grades. After the destruction of the rhetorical schools in the barbarian invasions, the bishop’s house became the only place where the clergy might reasonably hope for an education This was due to the system of education in the bishop’s familia. The celestial militia consisted of seven orders, its sevenfold nature denoting the perfection of the divine service: ostiarius, lector, acolyte, subdeacon, deacon, presbyter, or sacerdos Ībout the year 600 the first three minor orders were usually conferred together boys were ordained lectors at about seven years of age, and received the other grades at intervals of several years, till they were ordained to the presbyterate at the age of forty-five The parallel between this ladder and the various grades of the Christian minister had not been unnoticed by Christian bishops, and by 600 the commonest collective description of the clergy was the ‘clerical militia,’ or the ‘celestial’ in opposition to the ‘secular’ militia. The imperial civil service had provided a ladder of offices, by which a candidate, beginning at the bottom, might proceed through the ‘cursus honorum’ to the highest civil or military rank. “In the time of Gregory I the conception of the clergy as the ‘clerical militia’ was already long developed. In his commentary on the seven holy orders, Honorius prefers to trace each order to a precedent in the Old Law, so that the hierarchy of the Church is a sort of mirror of the Temple ministry instituted by David and Solomon.īut the orders are also bound up with the distinctively Roman culture of the Latin Church, as we can see in the following extracts from Margaret Deanesly, A History of the Medieval Church, page 28:
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