Cardinals of the Roman Catholic Church. Is cardinal a rank or position? How many people are currently members of the College of Cardinals?
The Italian press has published information about the earnings of various levels of Vatican dignitaries, including the Pope himself.
The relationship between the Church and money is a slippery and very delicate topic and therefore of interest to absolutely everyone, especially in light of the numerous scandals and rumors that have befallen the city-state in recent years.
From a distance, the Vatican seems like a kind of kingdom with an unlimited budget, where priests and cardinals receive exorbitant salaries, which they can supposedly then spend left and right as they see fit. As it turns out, this is exactly the case when the image does not quite correspond to reality. In order to dot all the i’s and once and for all put an end to numerous speculations on this topic, the Roman “Il Messagero” decided to publish a detailed report on the earnings of clerics.
The publication, in particular, explains that part of the money to provide for ecclesiastical dignitaries is taken from voluntary donations of believers, and the other part is from a special fund “Otto per mille”, regularly replenished at the expense of taxpayers. Based on the current Italian legislation, every resident of the Apennines can transfer 0.8 percent of income tax to one of the following entities: the state, the Catholic Church, or religious organizations. In 2012, thanks to this fund, churches in Italy received almost 1.2 billion euros.
On average, a parish priest's salary is only about 1,000 euros per month - approximately the same amount a simple worker or farmer receives in Italy. The salary of priests and bishops is calculated on a rating scale and also depends on their age. As a result, the “ceiling” for the most experienced padres is the amount of 1,200 euros, and for bishops it is no more than three thousand euros.
The most privileged and highest paid category were the cardinals. The income of the “purple caps” reaches an average of five thousand euros per month, to which, among other things, charitable donations are added. For comparison, their earnings are exactly twice the pension of the former Pope (now “Pope Emeritus”) Benedict XVI, who receives only 2.5 thousand euros a month. However, this amount, as Il Messagero emphasizes, does not include royalties paid to Ratzinger from the sale of his numerous books and monographs. The contents of the former primate of the Catholic Church are generally commensurate with the general Vatican pensions, which are distinguished by moderation. Perhaps the only exception is the pension of a cardinal, who is equivalent in rank to a general of the armed forces (4 thousand euros per month).
However, perhaps the current Pontiff, known for his asceticism and modesty, has gone the furthest. Upon ascending the papal throne, José Mario Bergoglio immediately took charge of Vatican finances, beginning to implement his own "austerity" policies. Before cutting the benefits of 4,000 Vatican employees and the five cardinals who oversee the Institute of Religious Affairs (Vatican Bank), Pope Francis publicly waived his salary. True, Pope Bergoglio does not particularly need a salary - to implement projects that interest him, Francis can use at his discretion all existing church funds.
Roman Catholic cardinals. The institution of cardinals is a characteristic institution of the Roman Church, aimed at exalting and strengthening papal power in the Roman Catholic world. The very word cardinalis, coming from cardo (hooks on which doors hang and rotate), when applied to a person, should philologically designate a person who is, as it were, the main skeleton, the fixed center, for example, of a state or a church. In the sphere of government, this title was acquired by the prefects of Egypt and the praetoria of the Asian district (under Emperor Theodosius), some commanders of the fleet and army (from the 1st to the 5th centuries but the river Chr.) and; other dignitaries close to the sovereign. In the first half of the 2nd century. this title passed into the Roman Church. It is quite natural to assume that it first of all began to sometimes be applied to the person of the Roman high priest; Indeed, this use of this term is found in many Western works, and Pope Gelasius himself (in the 5th century) called himself eriscopus ordinarius cordinalis pontifex. But the persons closest to the pope, members of the Roman presbyterium, as “closest to others are those adjacent to that cardo through which everything comes into motion” (according to the remark of Pope Leo IX in a letter to Patriarch Michael of Constantinople), were already called OO in the 2nd century. (along with other names) and presbyteri et diaconi cardinis nostri or cardinales. Since persons of all three degrees of the priesthood could be, and indeed were, cardinals, in the interests of clarity we will trace the original history of the institution of cardinals for each degree of the priesthood separately.
Around the end of the 1st century. along the river Chr. Rome in ecclesiastical terms was divided into 7 districts, which were called “diaconies” on behalf of their rulers - 7 leading deacons (diaconi primores). Each diakonia was a charitable institution and at the same time a church building in which elders and clergy performed divine services. The seven deacons who had supervision over the districts of diaconia were also called (in addition to the above name) patres diaconiarum, capita regionum, and in the 6th canon of the Roman Council under Pope Sylvester (314–335) they were directly titled “cardinals”. These cardinal deacons, on weekly rotations, were present at the pope's priestly service in the Lateran Basilica of the Savior, were members of the Roman presbyterium and presided over the councils of their regional clergy.
The history of cardinal presbyters provides the first more or less definite news from the second half of the 2nd century - the news that Pope Hyginus (139–142) established many presbyters and clergy in each “title”, assigning the presbyter to the head of the “title” name cardinalis. Roman "titles", which were originally private house churches, from the 2nd century. In view of the growth of the Christian community in Rome, 25 in number became baptismal churches (eclesiae baptismales), - accordingly, Rome was divided into 25 baptismal districts. Another important piece of news about cardinal presbyters dating from antiquity dates back to 384, when Pope Marcellus (Marcellus), for the baptism of those converting to Christianity and for the burial of martyrs, established 25 “titles” in Rome in the likeness of dioceses (quasi diocoeses); since city “titles” existed before, what is new in this news is that the “titles,” quasi-dioceses, were supposed to include a significant circle of parish churches located in the vicinity of the Roman ones. Under Pope Alexander III (4159–1181), these districts of churches, which depended on the “cardinal titles,” began to be designated by the term “cardinalia” (cardinaliae). The cardinal presbyters, the heads of the “titles”, were members of the Roman presbyterium, on great holidays, together with other cardinals, they necessarily took part in the priestly service of the pope in the Lateran Church and from the time of the order of Pope Similius (468–483) until the time of Pope Honorius II (1124 d) performed regular services every week in the so-called patriarchal churches (St. Mary, St. Peter, St. Lawrence and St. Paul). The jurisdiction of the cardinal-presbyters in their districts approached the episcopal one and was approved by the constitution of the pope (872–882) “de jure cardinalium” and especially by Pope Honorius III (“His quae”... 1216), which dispute between the “cardinals” “ of the title of Lawrence and the clergy of the churches subordinate to this title decided in the sense that the latter are obliged to obey their cardinal-presbyters in words and in fact are obliged to obey the corrective and punitive measures imposed by them.
As for cardinal bishops, the first definite mention of them falls on a rather late time - Pope Stephen IV, who in 817, as reported by the Liber pontificalis, ordered that 7 cardinal bishops celebrate Masses in a weekly rotation in the Lateran Church, and on great holidays everyone would participate in the sacred service there. According to documents from the 11th century, the cardinals were the bishops of Ostia, Albania, Porto, Silva Candida, Praeneste, Sabinum and Tusculum. There is no doubt that the “Roman bishops” (bishops of individual churches located near Rome in the papal diocese proper) have long taken an active part in the council and in the selection of the pope and fulfilled the mission of his legates; but, so to speak, the pope’s permanent assistants from among the bishops already by the 8th century. only seven were established, which from that time began to be called eriscopi cardinales Romanae sedis, episcopi collaterales, episcopi Romanae ecclesiae, or eriscopi curiae. Cardinal bishops were members of the Roman presbyterium and established their own dioceses, which consisted of some urban Roman and suburban parish churches that were not dependent on cardinal titles.
The second period in the history of cardinalship can begin with the electoral decree of Pope Nicholas II (1059), which only granted cardinals the right to choose the pope. Soon the title of cardinal was forbidden to clergy of provincial churches. The cardinals were gradually granted honorary attributes and insignia. The liberal reasoning at the 40th meeting of the Council of Constance about the uselessness and burdensomeness of the “class” of cardinals, which was not established either by the Apostles or councils, was not supported by the theologians of that time; Even the free-thinking scientists of that time, I. Gerson and Peter de Alliaco, turned out to be apologists for cardinalism. The rise of the cardinalate was also facilitated by the special conditions for election to the cardinalate, developed and established by Pope Leo X in 1513, the Council of Trent, and then by a special decree of Pope Sixtus V (1585–1590). A candidate for cardinalship is required to have the same qualifications as a candidate for bishop, with the exception of the following: a cardinal deacon must not be younger than 22 years of age (a different age is required for episcopal rank); those born out of legal marriage - even if, through the subsequent marriage of their parents, they are recognized as legitimate by the laws of the Roman Church and, thus, are not deprived of the right to occupy the episcopal see - even in this case, they still cannot be cardinals; a legally married candidate for cardinalship must have neither children nor grandchildren; he should not have a close (up to the second degree) relative among the cardinals. The rite of consecration to the rank of cardinal, now used, was finally edited in the 12th - 13th centuries; it is stated in Kanetan's Ordo Rmaanus.
The newly named cardinals, in a solemn ceremony in the Sistine Chapel, take an oath “never to conceive, nor to agree, to allow anything against the greatness of the papacy, not against the personality of the popes, ... to help preserve and maintain, to the best of their ability, the entire Roman papacy and the supreme rights of St. Peter." It can also be noted that sometimes cardinals were appointed on the recommendation of Roman Catholic kings and princes to protect the church interests of their countries, and in this case bore the title cardinalis protector nationis. All the privileges of cardinalship number up to 300. The popes did not neglect any essentially unimportant things, just to exalt and distinguish their “princes of the church.” Innocent IV gave them a red hat, Paul II granted them a red kamilavka and a miter made of silk damask (for ceremonial processions) and the right to ride a white horse with a red blanket and gold reins. According to the decree of Pope Urban VIII of 1630, believers are obliged to call cardinals “most venerable and serene” (Reverendissimi et Eminentissimi), a title that until then belonged only to the chamberlain of the Johannite Order and the three German electors. Cardinals have a throne in their own church, a well-known carriage and hump installed for them, wear a gold ring with a sapphire on their hand, etc. Corresponding to external signs of honor is the high position of cardinals in the hierarchical ladder, which they achieved gradually. Initially, the advantage of primacy during worship was determined by the degree of priesthood; Only at councils, being representatives of the pope, did cardinals have precedence over all bishops. Already at a relatively later time, the electoral decree of Pope Nicholas II (1059), the councils of Clermont (1095), Lyon (1245, under Pope Innocent IV) finally established and confirmed the right of primacy of cardinals, regardless of the degree of priesthood before bishops. But in the Roman statutes of the XIV-XV centuries. Some traces of ancient liturgical practice are also noticeable: “patriarchs” are given a place between the cardinal-bishops. From the time of Pope Eugene IV (1431–1447) until your days, cardinal deacons have been superior to “patriarchs.” The special advantages of cardinals during the priesthood of the pope are clearly expressed in the fact that they kiss (at a certain moment) the hand of the pope, while “patriarchs”, metropolitans and bishops kiss his knee. If faithful sovereigns happen to participate in solemn processions, the emperor should take a place among the senior cardinal bishops, and the king behind them. The popes took care of the special immunity of the cardinals; the judge of the latter was only the pope. The Council of Trent and Pope Sixtus V (1585–1590) confirmed their almost episcopal jurisdiction, which, however, due to repeated clashes between bishops and cardinals, Pope Honorius III and especially Pope Innocent XII (in 1691) were forced to limit. ): cardinals are left with disciplinary jurisdiction in their cardinal titles and the right to visit the churches under their jurisdiction. Being attached to the Roman court, the cardinals participate in the annual income of the sacred college (Rotulus); they have - jus ortandi - an important right, according to which the senior cardinals living in Rome (precisely by seniority, i.e., without distinction of the three classes) can demand (ortare) for themselves a vacant vacancy (episcopal, presbyteral or deaconal) of the suburban “cardinal title” , and the important duty of “legate from the edge” – legatus a latere (see “Legates”) – can only be carried out by cardinals. These “princes of the church,” endowed with all sorts of privileges, are the closest persons to the pope, his agents; through them he controls the Roman Catholic Church. This administration is concentrated in the consistory (see “Roman Catholic Consistory”), in the congregations (see “Congregations”), the members of which are exclusively cardinals, and in the various tribunals of the Roman Curia (see “Roman Curia”). Let us note the particularly important importance of the cardinals-chiefs of some tribunals: the cardinal-bishop, president of the “Penitentiary” tribunal (since 1744), by special authority of the pope, gives indulgences, admonishes him before his death, etc.; the cardinal prodatary, president of the tribunal “Dataria”, is in charge of the office, originally appointed to receive petitions addressed to the pope, and now to administer church estates; Cardinal - Chamberlain (Cammerlengo) is in charge of finances and in the event of the death of the pope is the locum tenens of the papal throne; Cardinal - Secretary of State is responsible for the Minister of Foreign Affairs; his assistant (since 1838) is the cardinal - Secretary of State for Internal Affairs, etc. While the “Ecclesiastical Region” existed (until 1870), all administrative and legal matters were concentrated in the hands of the cardinals (especially the Secretary of State and his assistant) power in the papal dominions. But even after 1870, the church-hierarchical significance of the cardinalship remained in force. Having dominion over each individual cardinal, the pope is almost powerless against the sacred college; the latter de facto exercises the power that in theory belongs to the pope.
The proposed brief historical sketch of cardinalship shows that this institution does not originate from Christ or from the Apostles. Granting cardinal priests and cardinal deacons a higher position in the hierarchical ladder compared to bishops (not cardinals) leads to the fact that the latter sometimes sought to receive presbytery with the cardinal title; no less strange is the fact that cardinal presbyters enjoy the right of ordination to lower church positions (ordination), and cardinal deacons perform the liturgy as presbyters. This state of affairs is condemned with great certainty by the 23rd rule of the IV Ecumenical Council.
A. V. P – c.
The provincial churches were divided into tituli monores and tituli majores; the elders of the latter sometimes allowed themselves to be called cardinals, apparently in imitation of the elders of the “titles” of the “cardinals” of the city of Rome (tituli cardinales). The final strict prohibition for clergy of provincial churches to adorn themselves with the title of cardinal followed in the bull of Pope Pius V of 1567. In addition, those dealing with historical documents should not lose sight of another case of improper use of the name “cardinal”, which was sometimes attached to bishops, temporarily numbered among the known cardo because of the ruin or destruction of their own dioceses. The letters of Pope Gregory the Great also mention 12 cardinal-subdeacons, who may have had some authority from the pope in certain provinces.
At different times the number of cardinals was not the same. It is enough to point out that the Council of Constance settled on the number 24 as sufficiently determining the number of cardinals; the final order was made in 1586 by Pope Sixtus V, who, by analogy with the 70 elders of Israel (), found the most appropriate figure in this case to be 70. The 70 cardinals include 6 suburban bishops, 50 presbyters and 14 deacons; but the sacred college rarely had this number of members. Such an order has been established that the pope does not publish all the names of the candidates he has chosen for vacant cardinal positions, but keeps them for the time being in his mind (in fact, “in his chest”, in petto).
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His Eminence Cardinal Franz Rode (Slovene: Franc Rode; born September 23, 1934, in Rodik near Ljubljana, Slovenia). Slovenian cardinal. Lazarist. Archbishop of Ljubljana from March 5, 1997 to February 11, 2004. Since February 11, 2004, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. Cardinal-deacon since 24 March 2006 with the diaconate of San Francesco Saverio della Garbatella.
Early life
Franz Rode was born on September 23, 1934, in Rodica, Metropolitanate of Ljubljana, Yugoslavia (now Slovenia). In 1945, his family found refuge in Austria, and in 1948 they moved to. He joined the Congregation of the Mission (Lazarists) in Buenos Aires in 1952. He received his education at the Pontifical Gregorian University in Rome and at the Catholic Institute in Paris (doctorate in theology, 1968).
Ordained as a priest on June 29, 1960, in Paris, by André Defebre, a Lazarist exiled by the Bishop of Ningsien. In 1965, at the request of his head of the congregation, he returned to Yugoslavia, where he worked as vice-pastor from 1956-1978; director of instruction for his congregation; provincial overseer; Professor of Fundamental Theology and Missionology at the Faculty of Theology in Ljubljana. In 1978-1981, Advisor to the Secretariat for the Affairs of Non-Believers. He joined this dicastery in 1981. In 1982-1993, Deputy Secretary of the Council. He helped organize some significant dialogue sessions with European Marxists. In 1993, the pope merged both the Pontifical Council for Non-Religious and appointed Rode secretary of the new Pontifical Council for Culture.
Archbishop and Cardinal
Elected Archbishop of Ljubljana, 5 March 1997. Consecrated bishop, 6 April 1997, in Ljubljana Cathedral, by Aloysius Šustar, emeritus Archbishop of Ljubljana, assisted by Franz Perko, Archbishop of Belgrade, and Aloysius Matthias Ambrozic, Archbishop of Toronto. He successfully negotiated the new concordat to final approval in 2004.
Appointed Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, 11 February 2004.
elevated Rode to the cardinalate at his first consistory on March 24, 2006, making him cardinal deacon with the diaconate of San Francesco Saverio della Garbatella.
He is the first Slovenian cardinal since the country became independent on June 25, 1991.
His Eminence Cardinal Dario Castrillón Hoyos (born July 4, 1929). Colombian cardinal. Titular Bishop of Villa del Re and Coadjutor of the Diocese of Pereira from June 2, 1971 to July 1, 1976. Bishop of Pereira from July 1, 1976 to December 16, 1992. Secretary General of the Latin American Episcopal Council 1983 - 1987. Chairman of the Latin American Episcopal Council 1987 - 1991. Archbishop Bucaram Angi since 16 December 1992 to June 15, 1996. Acting prefect from June 15, 1996 to February 23, 1998. Cardinal-deacon with diaconate Ss. Nominis Mariae ad forum Traiani. Prefect of the Congregation for the Clergy since February 23, 1998. President of the Pontifical Commission since April 13, 2000.
Early life
Castrillon Hoyos was born on July 4, 1929, in Medellin, Colombia. He received his education in two seminaries: Antiacquia and Santa Rosa de Osos. And also at the Pontifical Gregorian University, where he received a doctorate in canon law and at the Faculty of Sociology of the University of Louvain, in Belgium.
On October 26, 1952 he was ordained a priest in Rome. The ordination was performed by Alfonso Carinci, Titular Archbishop of the Seleuci di Isauria, Secretary of the Sacred Congregation of Rites.
After his studies at the Pontifical Gregorian University in Rome, Castrillon Hoyos returned to Colombia. In Colombia, he was vicar of two rural parishes, in Segovia de Yarumal. Director of the National Pastoral Program; official of the Diocesan Curia of Santa Rosa de Osos; director of radiophonic schools; Church Assistant for Catholic Worker Youth; Diocesan Director of Catechesis. He taught canon law at the Free Civil University and was general secretary of the Colombian Bishops' Conference.
Bishop
On June 2, 1971, he was elected titular bishop of Villa del Re and appointed coadjutor, with the right of succession to the diocese of Pereira. Consecrated bishop on July 18, 1971, by Angelo Palmas, Titular Archbishop of Vibiana, Nuncio to Colombia.
Succeeded the diocese of Pereira on July 1, 1976. From 1983 to 1987, he was secretary general of the Latin American Episcopal Council and was chairman of the council from 1987 to 1991. On December 16, 1992, Castrillon Hoyos was appointed Archbishop of Bucaramanga by Pope John Paul II. Left the metropolitanate on June 15, 1996.
Cardinal in service
On June 15, 1996, Castrillon Hoyos was appointed... O. Prefect of the Congregation for the Clergy; In this post, he was responsible for the celebrations of the 50th anniversary of the ordination of John Paul II as a priest.
Elevated to cardinal deacon in the consistory of February 21, 1998 by Pope John Paul II, with the diaconate of Ss. Nominis Mariae ad forum Traiani. Prefect of the Congregation for the Clergy since February 23, 1998. President of the Pontifical Commission Ecclesia Dei since April 13, 2000.
Castrillon Hoyos was one of the cardinal electors who participated in the 2005 Papal Conclave that elected Pope Benedict XVI. Also Castrillon Hoyos was considered as a papabile.
Under the new pope, he retained his posts in the Roman Curia.
His Eminence Cardinal Ivan Dias (born April 14, 1936, Bombay [now Mumbai], India) is an Indian cardinal, prefect since May 20, 2006, Archbishop of Bombay since November 8, 1996. Cardinal since February 21, 2001.
Education
He graduated from the seminary in Bombay, the Pontifical Ecclesiastical Academy (one of the oldest diplomatic educational institutions in Europe and the world) in Rome, and received a doctorate in canon law from the Pontifical Lateran University. Speaks fluent Hindi, English, Italian, Spanish and French.
At diplomatic work
On December 8, 1958, in Bombay, he was ordained a priest by the archbishop of that city, Cardinal Valerian Gracias. In 1958-1961 - pastoral service in the parishes of the Bombay archdiocese. From 1961 to 1964 he continued his studies in Rome, after which he entered service in the State Secretariat of the Roman Curia. Participated, in particular, in preparing the visit of Pope Paul VI to Bombay in 1964.
From 1965 to 1973 - Secretary of the Nunciatures in Denmark, Sweden, Norway, Iceland, Finland, Indonesia, Madagascar, Comoros, Reunion Islands and Mauritius. From 1973 to 1982, Diaz again worked in Rome, at the Secretariat of State, heading the department for relations with the USSR, the Baltic republics, Belarus, Ukraine, Poland, Bulgaria, China, Vietnam, Laos, Cambodia, South Africa, Namibia, Lesotho, Swaziland, Zimbabwe, Ethiopia, Rwanda, Burundi, Uganda, Zambia, Kenya and Tanzania.
Bishop
On May 8, 1982 he was appointed pro-nuncio in Ghana, Togo and Benin (concurrently) and at the same time titular bishop of Ruzibizira. Ordained on June 19, 1982 in the Patriarchal Vatican Basilica by Vatican Secretary of State Cardinal Agostino Casaroli. The ordination was assisted by the Secretary of the Council for Public Affairs of the Church, Titular Archbishop of Novalitiana and future Cardinal Achille Silvestrini, and the Secretary of the Congregation for the Evangelization of Peoples, Archbishop Emeritus of Bangalore and also future Cardinal Duraisamy Simon Lourdusamy.
On June 20, 1987, he became apostolic nuncio in Korea, and on January 16, 1991, he became nuncio in Albania, simultaneously holding the position of apostolic administrator of Southern Albania since 1992. While working in Albania, Diaz played an important role in the revival of the Catholic Church in that country after the collapse of the communist regime. November 8, 1996 appointed Archbishop of Bombay.
Cardinal
He was elevated to the rank of cardinal at the consistory on February 21, 2001. Cardinal-priest of the Church of the Holy Spirit in Ferratella (Italian: Spirito Santo alla Ferratella). Since March 10, 2001, member of the Council of Cardinals for the Study of Organizational and Economic Problems.
He took part in the 2005 Conclave and was considered by experts as a papabile, one of the likely contenders for the vacant papal throne.
According to some reports, he is closely associated with the Catholic secular organization Opus Dei, which was, however, strongly denied by Vatican representatives.
On May 20, 2006, Pope Benedict XVI appointed Prefect of the Congregation for the Evangelization of Peoples.
His Eminence the Cardinal (English Francis Arinze; born November 1, 1932, Eziovelle, Anambra, Nigeria) - prefect from October 1, 2002 to December 9, 2008, cardinal-bishop of the suburban diocese of Velletri-Segni from April 25, 2005, President of the Pontifical Council on Interreligious Dialogue from May 27, 1985 to October 1, 2002. Cardinal since May 25, 1985.
Arinze was one of the closest advisers to the late Pope John Paul II and was considered during the 2005 Conclave as a papabile - one of the main contenders for the vacant papal throne.
Speaks fluent English, Italian and Spanish.
Carier start
The third child of seven children in a family that adhered to local pagan beliefs. The future Cardinal Arinze was baptized only at the age of 9 on November 1, 1941 by Father Cyprian Michael Tansi, who was beatified by the Catholic Church in 1998.
At the age of 15, he entered All Saints Seminary in the Nigerian town of Nuevi, from which he graduated 3 years later in 1950, after which he remained as a teacher there. In 1953 he entered the seminary of another Nigerian city, Enugu, where he studied philosophy, and in 1955 he went to Rome, where he was taught theology at the Pontifical Urbaniana University. There, in Rome, on November 23, 1958, in the university chapel, Arinze was ordained a priest by Cardinal Gregoire-Pierre Agadjanian, pro-prefect of the Congregation for the Propaganda of the Faith.
After graduating from the university in 1961, he returned to his homeland, where over the next two years he taught liturgy, logic and the fundamentals of philosophy at the Seminary in Enugu, which he himself graduated from. In 1962 he was appointed regional secretary for Catholic education in Western Nigeria, and in 1963 he went to London, where he studied at the Institute of Education until 1964.
The world's youngest bishop
On July 6, 1965, at the age of 32, he became the world's youngest bishop, being appointed coadjutor of the Archbishop of Onitsha and titular bishop of Fissiana. Ordained on August 29, 1965 by Archbishop Charles Hiri of Onitsha. And just less than two years later, after Hiri’s death, on June 26, 1967, he himself took the archbishop’s see in Onitsha.
In 1979, Arinze's rise through the ranks continued: he was elected chairman of the Bishops' Conference of Nigeria and held this post until 1984. In 1982 he also became vice-president for Africa of the United Bible Society.
At work in the Vatican
On April 8, 1984, Pope John Paul II decides to transfer the African archbishop to work in the Vatican and appoints him acting. Chairman of the Secretariat for Non-Christian Affairs. Arinze left the archbishop's see on March 9, 1985, and from that time his entire subsequent career was connected with the Roman Curia.
On May 25, 1985, at the age of just 52, Francis Arinze was elevated to the rank of cardinal deacon with the title of the Church of San Giovanni della Pigna, and two days later, on May 27, he was appointed chairman of the Pontifical Council for Interreligious Dialogue, the successor structure of the Secretariat for Non-Christians. Cardinal Arinze oversaw the Roman Catholic Church's relations with other religions for more than 17 years, until October 1, 2002, when John Paul II transferred him to another important post in the Curia, appointing him Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments.
January 29, 1996 Arinze becomes cardinal priest, retaining the title of the Church of San Giovanni della Pigna.
Cardinal-bishop
He took part in the 2005 conclave to choose a successor to John Paul II, where he was one of the main contenders for the papacy. The new Pope Benedict XVI on April 21, 2005 confirms the appointment of Arinze as prefect of the Congregation for Divine Worship and the Discipline of the Sacraments and in addition on April 25 of the same year elevates him to the rank of cardinal-bishop, the highest among cardinals, with an appointment to the suburban diocese of Velletri-Segni, which was previously headed by Benedict himself XVI, while still Cardinal Ratzinger.
Ever since his time on the Council for Interreligious Dialogue, Cardinal Arinze has been one of the most prominent Vatican cardinals.
On 8 May 1994 he presided over a special assembly of the Synod of Bishops for African Affairs held in St. Peter's Basilica. And on October 24, 1999, Arinze received a gold medal from the International Council of Christians and Jews for his outstanding contribution to interreligious relations. Cardinal Arinze travels widely, particularly becoming an extremely popular figure among US Catholics. He also served as a member of the 2000 Jubilee Committee, working closely with many bishops and priests around the world in preparation for the Church's celebration of this rare date.
Currently, Francis Arinze is one of the most influential cardinals in the Vatican, joining the group of cardinals who support the current pontiff. Known for his conservative views on many moral issues.
On December 9, 2008, Pope Benedict XVI accepted the resignation of Cardinal Arinze from the post of Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, due to reaching the age limit.
According to some reports, Cardinal Arinze will return back to Nigeria.
On November 1, 2012, Cardinal Arinza turned eighty and lost his right to participate in the Conclave.
His Eminence Cardinal Mar Ignatius Moussa I Daoud (born September 18, 1930, Meskaneh, Syria). Syrian cardinal. Syrian Bishop of Cairo from July 2, 1977 to July 1, 1994. Archbishop of Homs from July 1, 1994 to October 13, 1998. Patriarch of Antioch of the Syrian Catholic Church from October 13, 1998 to January 8, 2001. Prefect and Grand Chancellor of the Pontifical Oriental Institute from November 25, 2001. Cardinal -Patriarch since February 21, 2001.
Beginning of ministry
Moussa Daoud was born on September 18, 1930 in Meskaneh, Archdiocese of Homs, Hama and Nabqa, Syria. Educated at the Syrian Seminary of St. Benedict and St. Ephraim in Jerusalem; at the Sharfet Seminary in Lebanon (philosophy and theology), as well as at the Pontifical Lateran University in Rome (licentiate in canon law). Speaks Arabic, French and Italian.
Daoud was ordained a priest on October 17, 1954. From 1960 to 1964 he studied canon law at the Pontifical Lateran University in Rome. In 1965 - 1970 secretary of the Syrian Patriarch, in Beirut. Defender of matrimonial obligations of the Patriarchal Tribunal, in Beirut.
Patriarch, Cardinal, Prefect of the Congregation
On July 2, 1977, he was elected by the Patriarchal Synod as Syrian Bishop of Cairo. Consecrated bishop, 18 September 1977, in Charfet, Darun, Lebanon, in the church of the convent of Notre-Dame de La Delvarance, by Ignatius Anthony II Hayek, Syrian Patriarch of Antioch, assisted by Flavien Zacharias Melki, titular archbishop of Amida dei Siri, and Joseph Jacob Abiad, Syrian Archbishop of Homs, Hama and Nabq. His name in his dedication became Vasily Moussa Daoud.
Daoud was appointed Syrian Archbishop of Homs on July 1, 1994. Elected Patriarch of Antioch of the Syrian Catholic Church, October 13, 1998, in Lebanon, by the Syrian Catholic Patriarchal Synod. Took the name Ignatius Moussa I.
On November 25, 2000, Daoud was appointed Prefect of the Congregation for the Eastern Churches. Elevated to cardinal by Pope John Paul II at the consistory on February 21, 2001.
He was one of the cardinal electors who participated in the 2005 Papal Conclave that elected Pope Benedict XVI.
His Eminence Cardinal William Joseph Levada (born June 15, 1936, Long Beach, California, USA) - Prefect since May 13, 2005. Chairman of the International Theological Commission and Pontifical Biblical Commission since May 13, 2005. Cardinal since 24 March 2006 (at the first consistory of Benedict XVI). In 1986-1995 - Archbishop of Portland (Oregon, USA), in 1995-2005 - Archbishop of San Francisco (California, USA). Editor-in-Chief of the Catechism of the Catholic Church.
Education Levada was born into a family of Portuguese and Irish descent who immigrated to the San Francisco area in the 1860s. He grew up in Long Beach and Houston, studied at one of the seminaries of the Archdiocese of Los Angeles and the Pontifical North American College in Rome. He received his higher theological education at the Pontifical Gregorian University. He was ordained to the priesthood on December 20, 1961.
Carier start
From 1961 to 1966, Levada worked in a number of parishes in the Archdiocese of Los Angeles and taught in high schools. Then he returned to Rome to continue his studies at the North American College. In 1971 he received a doctorate in theology, after which he returned to the United States, where he taught theology at the theological faculty of St. John's in Camarillo, California. From 1976 to 1982, Levada worked in the Vatican, in the Congregation for the Doctrine of the Faith, under the leadership first of Cardinal Franjo Sepera, and then of Cardinal Joseph Ratzinger, the future Pope Benedict XVI. In 1982, Los Angeles Archbishop Timothy Cardinal Manning appointed Levada executive director of the California Conference of Catholic Bishops, the organization responsible for public policy for the church in California.
Bishop
Levada was consecrated nominal bishop of Capri on May 12, 1983, and appointed auxiliary bishop of the Los Angeles archdiocese. In 1984, he was given the position of vicar general of Santa Barbara County. Under the leadership of the new Archbishop of Los Angeles, Roger Mahoney, Levada worked to reorganize the internal structure of the diocese. September 21, 1986 appointed Archbishop of Portland (Oregon, USA). In 1987, Cardinal Ratzinger appointed Levada and six other bishops as editors of the forthcoming Catechism of the Catholic Church. Levada is actively involved in the preparation of the publication and its translation into English. On August 17, 1995, Levada first became coadjutor archbishop, and on December 27 of the same year succeeded John Raphael Quinn as archbishop of San Francisco. In November 2000, he was appointed one of the members of the Congregation for the Doctrine of the Faith, returning to work under the leadership of Cardinal Ratzinger, but at the same time remaining at the head of the San Francisco diocese. From November 2003 to 2005, Levada also served as head of the United States Conference of Catholic Bishops' Commission on Doctrine of the Faith.
Prefect of the Congregation for the Doctrine of the Faith
On May 13, 2005, Pope Benedict XVI, former Cardinal Joseph Ratzinger, chooses William Levada as his successor as Prefect of the Congregation for the Doctrine of the Faith. Among the reasons that prompted the pontiff to make such a choice were, of course, previous experience of working together in this structure of the Roman Curia and Levada’s role as editor-in-chief of the Catechism of the Catholic Church. On August 17, 2005, Levada officially resigned as Archbishop of San Francisco. On March 24, 2006, Levada was named among the 15 cardinals of Benedict XVI's first consistory. This appointment was expected, given the importance of the post he holds.
Cardinal
A cardinal (Latin cardinalis, from cardo - door hook) is the highest clergyman of the Roman Catholic Church, belonging to all three degrees of the priesthood and occupying a hierarchical place directly behind the pope, above all archbishops and bishops.
The cardinals acquired this position gradually. Already under Theodosius the Great the word Cardinalis is found as the name of an official. From V to XI centuries. this was the name given to clergy who occupied permanent positions at certain parish churches (not in villages), who were firmly connected to their places, “like a door is connected to the hook on which it hangs.” While elsewhere the title "cardinal" ebbed and flowed, in Rome it gained increasing importance. Rome was divided into districts, each of which had its own main church (Titulus), and its abbot was called incardinatus, cardinalis. These churches were parish churches in the proper sense; only in them were the sacraments taught. Cardinal priests and cardinal deacons of Rome were present in the council of the pope and took a significant part in his election, when the choice depended on the clergy and people, but were also considered (as can be seen from the conciliar acts) below any bishop. There were no cardinal bishops then, but the bishops of the Roman metropolis, of course, took part in both the council and the selection of the pope.
Only in the 11th century these suburban bishops: Ostia (now Ostia and Velletri), Porto, Rufina (later united with Porto), Albano, Sabinuma, Tusculum and Palestrina (Preneste) were called cardinals. Of great importance in the history of the development of the cardinalate is the decree of Pope Nicholas II issued at the Lateran Council (1059), by virtue of which the college of cardinals received the right to choose the pope. This decree remains in force today. Under Innocent IV, the cardinals received a place above all bishops and a red cap, symbolically indicating that until the last drop of blood, without fear of death, they would act “pro exaltatione sanctae fidei, pace et quiete populi christiani, augmento et statu Sanctae Romanae Ecclesiae.” Boniface VIII gave them the princely mantle, Paul II - the right to have a white horse with a red blanket and golden reins. Pius V in 1567 forbade those who had not received this rank from the pope to be called cardinals, and under Urban VIII (1630) cardinals received the title “Eminentissimus”, “Eminentia”, which was worn by spiritual electors.
The number of cardinals varied (in the 12th century it was rarely more than 30, it even went down to 7) until 1586, when, by decree of Pope Sixtus V, it was determined at 70 (according to the number of 70 elders of Israel and 70 disciples of Christ): of which 6 cardinals were bishops, 50 cardinal priests and 14 cardinal deacons. Currently, the number of cardinals is much larger, although no more than 120 people have the right to vote at the conclave. Cardinal priests and cardinal deacons bear titles after the names of the Roman churches and chapels in which they are registered. In their own and the churches subordinate to them, cardinals have episcopal jurisdiction and, in addition, many other privileges. Cardinals are appointed by the pope, first in secret, then in a solemn meeting of the consistory, in compliance with certain rituals. The pope can appoint cardinals, but not announce their names for some time, keeping them in his chest (“in petto”), and the seniority of such cardinals is counted from the day the pope announces the appointment.
Foreigners who received the rank of cardinal on the recommendation of Catholic governments and represented their sovereigns in papal elections were called cardinals of the crown. The cardinals, together with the pope, form the sacred college, the dean of which is the eldest cardinal bishop. Forming a papal consistory, they help him in the most important matters (causae majores). To manage a certain range of affairs, commissions called “congregations” are formed from the cardinals.
Further, the prominent positions of papal administration are occupied by cardinals. These are: Cardinal Camerlengo - manages finances and from the death of one to the election of another pope holds the position of guardian of the papal throne; cardinal vicar - deputy of the pope in the Roman diocese; Cardinal Vice-Chancellor - Chairman of the Roman Chancellery; Cardinal Secretary of State (Minister of Foreign Affairs), Cardinal Secretary of State for Internal Affairs, Cardinal Grand Penitentiary, Cardinal Librarian of the Vatican Library, etc.
The main external differences of the cardinal rank: a red mantle, a red cap, a ring, an umbrella covered with red or purple cloth, a throne (in their own church) and a coat of arms. A complete list of cardinals can be found in La ierarchia catolica e la famiglia pontificia, published annually in Rome.
The Cardinal Deacons are headed by the Cardinal Protodeacon, who has the privileges of announcing the selection of a new Pope and crowning the new Pope. Cardinal-priests are headed by a cardinal-protopresbyter.
A cardinal is the highest (after the Pope) clergyman of the Roman Catholic Church. In Latin: Cardinalis sanctæ romanæ Ecclesiæ (Cardinal of the Holy Roman Church). The history of cardinals goes back to seven ancient deacons chosen by the apostles and appointed to care for poor Christians.
The red color of the cardinals' clothes symbolizes loyalty to their pope and readiness to defend the throne at the cost of blood.
Under the Bishop of Rome, the tradition of electing seven privileged archdeacons was preserved for a long time, who soon concentrated in their hands enormous financial, administrative and even spiritual power, since they were subordinate only to the pope, and the popes themselves often depended on their closest and powerful subordinates (archdeacons), whom began to be respectfully called cardinals.
Archdeacons did not lose the title of cardinal even when they were promoted, ordained presbyters and bishops. Later, all cardinals began to be elevated to the dignity of bishop, but at the same time they receive a double (parallel) spiritual rank.
That is, those Catholic bishops who bear the title of cardinal, no matter in what part of the world they head their dioceses, are necessarily assigned to one of the parish churches of the city of Rome as a simple priest or even a deacon.
The traditional clothing of all clerics, as well as appointed ministers, is the cassock - a split dress with clasps to the floor. The color of the cardinal cassock is red.
The cardinal wears a wide red linen belt over the cassock, the end of which hangs down.
The cardinal's cap is one of the main symbols of the vestments of cardinals of the Roman Catholic Church. The red cap was first granted to cardinals by Pope Innocent IV in 1245. The red color symbolizes the readiness of its bearer to shed blood for the faith and for the Church.
Initially, only the cap symbolized the conferment of the rank of cardinal to a person, but later all the vestments of the cardinals became red and the cardinals began to be called Purple Bearers. The sayings “give a cardinal’s hat” or “receive a cardinal’s hat” meant elevating a cardinal to the dignity.
Galero is the oldest, flat, red hat with wide brims, from which 15 tassels hang from the sides. The galero is the heraldic distinction of the rank of cardinal. Also called Galleys (plural) are other similar signs on the coats of arms of church dignitaries.
After long disputes with the German emperor, Pope Innocent IV fled to Lyon. On Christmas Day 1245, during the First Council of Lyon, the Pope appointed 13 new cardinals, presenting them with new red caps for the first time.
The galero comes from a simple pilgrim's hat with a wide brim. In church heraldry it is used with different numbers of tassels and in different colors.
At first, the Pope gave galeros to cardinals during their festive appointment. After death, the galero hangs on the cardinal's grave until the body turns to dust. This serves as a reminder of the frailty of earthly life.
Biretta - appeared approximately in the 15th-16th centuries. Today it is the main symbol of the cardinal's vestments. It is a quadrangular hat with three or four ridges at the top, topped with a pompom in the middle.
Typically, the Catholic biretta is black. The cardinal has the right to wear a red beret without a pompom. The shape and individual details of the biretta vary depending on the region and time of year.
Priests wore the biretta both outside of services and during certain moments of the liturgy.
Zucchetto is a small red kamilavka, the everyday headdress of cardinals. The traditional headdress of the clergy of the Roman Catholic Church, as well as the clergy of the Anglican Church. It arose out of practical necessity, namely in order to keep the tonsure of clergy representatives warm in the often cold, damp premises of churches.
Continued to exist as a traditional headdress. Consists of eight segments sewn together with a small tail on top. Externally, it is almost identical to the traditional Jewish headdress, the kippah.
All members of the Roman Catholic Church who are ordained are required to wear the pileolus (zuchetto). The color of the pileolus is determined by the rank of its owner. The pope's pileolus is white, the cardinal's is red or scarlet, bishops, territorial abbots and territorial prelates are purple, priests and deacons wear a black pileolus.
Before the Second Vatican Council, Catholic vestments were distinguished by great pomp; after its end, the pomp was noticeably reduced, but among traditionalist Catholics, magnificent liturgical vestments are preserved.
Liturgical vestments of a cardinal
Sutana (French soutane, Italian sottana - skirt, cassock), the outer long garment of the Catholic clergy, worn outside of worship. Fastens with buttons in the center. According to a long-standing tradition, there are 33 buttons - according to the number of Christ’s earthly years, and on the sleeves there are 5 more buttons - as a sign of the five wounds of Jesus. The color of the cassock depends on the hierarchical position of the clergyman. The cardinal's color is red.
Another type of cassock is the zimarra (Italian: zimarra) - the main everyday vestment of Catholic bishops. Sutana with a sewn cape on the shoulders. It comes only in black - with a red border for cardinals, and purple (crimson) - for bishops. In everyday life, the dzimarra can be replaced by a shirt with a Roman collar and a black or dark gray secular suit.
The cardinal, wearing a cassock, wears an amikt covering his shoulders and neck. Placing Amikt, he says: “Put, O Lord, the helmet of salvation on my head, so that I can resist the attacks of the devil.” (Amict - (Latin amicire - “to cover”) - a detail of liturgical vestments in the form of a rectangle made of white linen fabric with an embroidered cross in the center and two ties on the upper corners. The amikt covers the neck and collar of the cleric. The dimensions of the amikt are 60 by 80 cm.
Over the cassock and amikta, the cardinal puts on an alba, saying: “White me, O Lord, and cleanse my heart; that, having been whitened in the blood of the Lamb, I may merit an eternal reward.” (Alba (Latin alba - “white”) is a long white liturgical robe of Catholic and Lutheran priests, belted with a rope.
Wearing an alba is mandatory for a clergyman performing the liturgy. Made from thin linen, cotton or wool fabric. Derived from the ancient Roman long shirt worn under the tunic.
The priest girds Alba with a rope. At the same time it is said: “Gird me, O Lord, with a rope of purity, and extinguish the flame of lust in my heart, so that the virtues of abstinence and chastity may abide in me.”
The priest puts a maniple on his left hand, praying as follows: “May I, O Lord, be worthy to bear a sheaf of tears and sorrows, so that I may joyfully receive a reward for my labors.”
Manipulus - (lat. manipulus - a bundle of hay) a detail of the liturgical vestment of a Catholic priest. A strip of fabric is about a meter long and 5-10 cm wide with a cross embroidered in the center. Worn on the left hand during Mass. Attaches with ties or pins. Made from silk.
Wearing a maniple is permissible for clerics no lower than subdeacon. The bishop puts on the maniple before praying the Confiteor (Latin: I confess) in the altar. Other clergy put on the maniple before the liturgy.
The priest puts a stola around his neck. The prayer is this: “Restore in me, O Lord, my immortality, which I lost through the sin of my ancestors and, even though I am unworthy to approach Your Sacred Sacraments, still allow me to earn eternal joy.”
Stola is an element of the liturgical vestment of a Catholic (and Lutheran) clergy. Silk ribbon 5-10 cm wide and about 2 meters long with crosses sewn on the ends and in the middle. Worn over alba, under dalmatica or casula.
The color varies depending on the time of the church year. The bishop and priest puts the table around the neck so that its ends go down to the knees at the same level.
A casula is put on top of the table. At the same time, a prayer is made: “O Lord, who said “My yoke is sweet and My burden is light,” grant me to bear them in such a way as to earn Thy mercy.”
Casula - (Latin casula - “cloak”) - an element of the liturgical vestment of a Catholic cleric. The main liturgical vestment of the bishop and priest. An embroidered chasuble, similar to the dalmatic, but without sleeves. Placed over alba and tables. Color varies depending on the holiday.
There are two styles of casula: Romanesque and Gothic. Romanesque cut involves the use of stiff fabric. In this case, the casula covers the cleric's body from the front and back, leaving the sides and neck open. The cross and initials of the Savior are embroidered on the casula - IHS (“Jesus is the Savior of Man”).
The casula of Gothic cut covers the cleric's body on all sides and has small cutouts for the arms and neck. An ornate is sewn on the front and back - a strip with embroidered crosses. The Second Vatican Council practically abolished the use of Romanesque cut and prescribed the production of Gothic cassula from light fabrics.
Miter, in the Latin rite of the Catholic Church, belongs to the liturgical vestments of the highest Catholic clergy: bishops, archbishops, metropolitans, cardinals and the Pope.
Belt, otherwise fascia - (lat. fascia) - a detail of the vestments of a Catholic cleric. The Cardinal wears a red moire sash. Worn over a cassock or dzimarra.
