#ordination

One of the promises you make at Ordination is to pray the Divine Office. Morning prayer and evening prayer. Every day.

If you’ve tried to do it, you know that some days are easier than others. Some days it just flows. Other times, not so much.

There are distractions. Intrusive thoughts. All kinds of things can turn quiet time with God into anything but.

But none of that is really about the Divine Office. That stuff happens with every kind of prayer.

The good part? Even when it’s not easy, or even particularly coherent, God is listening, taking it all in. None of it is ever lost or unheard.

Just as important? What God is not doing.

God’s not evaluating our prayers, figuring out whether they’re worth His time. God doesn’t grade our prayers. God has never said to anyone after prayer,

“That was a mess. Truly one of your worst. You were all over the map. Half the time, you were distracted. When you weren’t, it was all about you. And all the stuff you’ve got going on.

Really, it doesn’t even deserve a response.

But, because I’m Me, I’ll meet you halfway. I’ll give you 50% of My love, some of My grace, part of what you need.

Next time, pray better.”

God’s not looking for perfection. And prayer isn’t a performance.

Prayer is all about talking with God. Drawing closer to God. Being with God.

What God really wants is for us to persevere in prayer.

Even if we’re distracted. Or if we don’t feel God’s presence right now. For us to keep trying.

Even when it’s not easy. For us to keep coming back to God.

To persevere in prayer. Until our hearts rest in Him.

Until we are able to receive 100% of His love, all of His grace, and everything we need.

🪽💋⠀♡⠀； Angelkisser

[ angel kisser ]

Radqueer & Endo dni

❛ ：a term or orientation where one who kisses angels ，desires to kiss an angel ，or finds angel divine & beautiful that they wish to kiss them 。

[ a term or orientation where one who kisses angels, desires to kiss an angel, or finds angel divine & beautiful that they wish to kiss them ]

Coined by The Darling ~ ish Villainess

⠀⠀ Tagging ... @rwuffles <- you might like this ？

Saint Dumitru Stăniloae’s The Experience of God: Volume 5 - The Sanctifying Mysteries [FREE PDF]

The Sanctifying Mysteries, is especially important for English speakers because it constitutes the first comprehensive treatment in the English language of the holy mysteries from an Orthodox doctrinal perspective. The book will doubtlessly prove to be a valuable resource for all people of faith, Orthodox and non-Orthodox alike, who wish to deepen their understanding and appreciation of the holy mysteries…By highlighting the essential role of the sacred mysteries in the life of the Church and in the life of her individual members, Fr. Staniloae stirs the heart and mind of his readers, helping them discern the awesome truth that through the sacraments Christ becomes everyone’s contemporary. Through them Christ touches, purifies, illumines, redeems, sanctifies, and deifies every person who comes to Him in faith. Hence Fr. Staniloae counsels that participation in the sacraments demands not only faith but also effort if their powers are to be perfected and their recipients to undergo a real transformation into the image of Christ.

Chapter titles:

Chapter one: Christ’s Saving Mysteries: Creation Unified and Made New in the Church

The Sacraments and Creation

The Christological and Ecclesiological Basis of the Mysteries

Visible and Invisible Operations: The Body, Soul, and Grace of Christ

Christ, the Unseen Celebrant of the Mysteries

The Christological and Ecclesial Character of the Mysteries

The Priest as Visible Celebrant of the Mysteries

Chapter two: Baptism: The Mystery of Rebirth through Water and the Spirit

The Unity between Water and the Holy Spirit as Womb of the New Man

The Multiple Efficacy of the Act of Baptism and of the Priest’s Declaration

Baptism as the Death of the Old Man and as Rebirth

Baptism as the Power of Continuous Spiritual Growth

Baptism as the Restoration of Christ’s Image in Man

Baptism as the Gate of Entrance into the Church

The Absolute Necessity of Baptism for Salvation

Chapter three: Chrismation “The Seal of the Gift of the Holy Spirit

The Link between Baptism and Chrismation

The Special Activity of the Holy Spirit in the Mystery of Chrismation

The Meaning of the Visible Act of Chrismation

Chapter four: The Divine Eucharist: The Mystery of the Lord’s Body and Blood

The Relationship between the Three Mysteries of Initiation

The Real Presence of the Lord’s Body and Blood in the Eucharist

The Presence of the Lord’s Body and Blood in the Eucharist and the Transformation of the Bread and Wine

The Eucharist as Sacrifice and Mystery

The Priest as Celebrant of the Eucharist

Chapter five: Repentance: The Mystery of Forgiveness

The Institution of the Mystery and Its Practice from the Beginning of the Church

The Constitutive Elements or Stages of the Mystery

The Confession of Sins and Its Spiritual Value

The Epitimia (Penances) Recommended by the Priest

The Absolution Given by the Priest to the Penitent

Chapter six: Ordination: Priesthood as the Living Image of Christ

The Distinction between Ordination and the Other Mysteries

The Invisible Priesthood of Christ, Source of the Visible Priesthood of the Church

Priesthood and the Unity of the Church

The Institution of the Priesthood: The Three Ranks of Priesthood from the Beginning of the Church

The Spiritual Character of the Christian Liturgical Priesthood and the Priesthood of the Faithful

Apostolic Succession

The Visible Aspects of Ordination and the Invisible Power It Bestows

Chapter seven: Marriage: The Mystery of Human Love Crowned in Glory and Honor

The Place of Marriage among the Other Mysteries

Marriage as a Natural, Lifelong Bond between a Man and a Woman

The Strengthening and Ennobling of Marriage by Christ

The Mystery’s Constitutive Aspects and Their Significance for the Spiritual Power Bestowed by the Mystery

Chapter eight: Holy Unction: The Mystery of Divine Healing

Definition and Main Purpose

Secondary Purpose

“You know, I probably should be studying for my doctrine exam.”

Also me:

“What if I wrote about Vincent having a religious experience making tortillas and using Eucharistic imagery to describe the process?”

4. The so-called "Marian principle" is often attributed to Hans Urs von Balthasar, who developed it in the context of his ecclesiological writings. The Swiss theologian based the "Marian principle" on Mary's "fiat" at the Annunciation (cf. Lk 1:38), as her complete openness to the Word, as one who has "the will to make her own being, withdrawing into openness, the field of a possible encounter between human need and divine grace." Although Mary's total and active "fiat" to the Word of God is "unrepeatable in its perfection," Balthasar ultimately sees it not as a "private event," but as something that the Mother of God "pronounced 'on behalf of the whole human race'." 5. While Balthasar speaks of the universal dimensions of Mary's "fiat," he considers Mary as the model of the Church's response to God's will: "The Church begins with the yes of the Virgin of Nazareth, which synthesizes the faith of Israel and brings it to an immeasurable completion: unreserved readiness to accept, in complete freedom, which makes available the entire spiritual and physical fruitfulness of woman." Mary is a "real symbol" of the Church because of her form of active faith and her availability to God, which is normative for the whole Church, and she is "the interior figure of the communio" of the Church. Her permanent and continuous role in relation to the Church allows us to speak of her "fiat" not only as an event, but also a principle in relation to the Church. 6. If Mary represents a "principle" characterized by the reception of the Word of God, for Balthasar, Peter represents a second principle, linked to the exercise of office and ministry in the Church. In particular, the Swiss theologian sees the "Petrine principle" as an indication of the ministerial and hierarchical dimension established by Christ in Peter, which he identifies as a "masculine ministry, received by Peter . . . from the 'Prince of pastors,' Jesus, to feed his flock." 7. For Balthasar, the link between these principles and femininity and masculinity, respectively, is not accidental, as the theologian explains: "just as the incarnation of the Word required the yes of a woman —who represents in embryo an ecclesial communion— so the human figure of the Word corresponds to its realization in an objective and social, 'institutional' form that remains accessible over time" — a role associated with Peter. 8. Although distinct, according to Balthasar, both "principles," the Marian and the Petrine, are indispensable and "complement each other and highlight their true purpose." For this reason, he can affirm that "Mary and Peter are two real symbols of the one and only Church." Not only are both necessary but, importantly, the Basel theologian affirms that Mary's faith, "who loves and hopes in her feminine availability to the divine, divine-human Spouse, is coextensive with the masculine principle inserted into the Church, of ministry and sacrament." However, the Swiss theologian clarifies that, in the order of holiness, the Marian dimension has priority: "The Marian element in the Church embraces the Petrine without claiming it for itself."

9. Although the "Marian principle refers fundamentally to the whole Church, in some writings Balthasar explicitly links this principle also to questions concerning the roles of women and men in the Church. While he classifies the tasks of leadership and "the authority of consecration and absolution" as "masculine," the Swiss theologian considers the Church itself to be "feminine, Marian," with "a perfectly feminine fruitfulness." 10. With this, he argues that "the priest, as male, stands in the realm of Peter: he shares in the mission of the apostle, which is to represent the Lord before the Church and the community (which are 'feminine' in gender)." However, even in this case, Balthasar is clear that the "Marian principle" still takes precedence, since "in the Gospel, Peter's role becomes relevant much later than Mary's; the origin of the Church does not lie in the calling of the Apostles, but in the little room in Nazareth, when the Son's yes to the Father became one with the mother's yes to the incarnation of the Son." 11. For Balthasar, this is linked to the way she lived her "fiat" from the Annunciation and throughout her life, and to her motherhood towards the Church. In the unique role she plays in the life of the Church, Mary teaches the apostles how to fulfill their role in fidelity to Christ. For this reason, "she does not need to give us any special sign to make us look to the Son rather than to her: her spirit of dependence manifests this. She is therefore able to show the apostles themselves and their successors how it is possible to be at once a fully effective presence and a 'service fully accomplished.' For the Church was already present in her before men were invested with office." 12. Therefore, Balthasar clarifies that, when considered from this perspective, it can be understood that the "Petrine principle" serves to guarantee unity and ensure the sacramental mediation of that holiness which the Church already possesses in its Marian form: "As an envoy, he is destined for the holy, loving, Marian Church," and even in that case he adds that "Peter remains a member of the Marian Church." From this, we can see the fundamental contours of the two Balthasarian "principles," which serve to highlight, on the one hand, Mary's perfect receptivity and motherhood of the Church, and, on the other hand, the office and institution carried out by Peter and his successors.

The Sacrament of Ordination (Christ Presenting the Keys to Saint Peter)

Artist: Nicolas Poussin (French, 1594-1665)

Date: c. 1636-1640

Medium: Oil on canvas

Collection: Kimbell Art Museum, Forth Worth, Texas, United States

Description