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THE SACRAMENT OF HOLY ORDERS
Importance
of Instruction on This Sacrament
Dignity of
This Sacrament
Requirements in Candidates for Orders
Holiness, Knowledge, Prudence
Divine Call
Right Intention
The Twofold Power Conferred by this Sacrament
The Power
of Orders
Greatness
of This Power
Names of
This Sacrament
Holy Orders
is a Sacrament
Number of Orders
Tonsure
The Name "Cleric"
Origin
and Meaning of Tonsure
The Minor Orders
Porter
Reader
Exorcist
Acolyte
The Major Orders
Subdeacon
Deacon
Priest
Twofold Priesthood
The Internal Priesthood
The External Priesthood
Functions of the Priesthood
Degrees of the Priesthood
Priests
Bishops
Archbishops
Patriarchs
The Pope
The Minister of Holy Orders
The Recipient of Holy Orders
Qualifications for the Priesthood
Holiness
of Life
Competent Knowledge
Canonical Fitness
Effects of Holy Orders
Admonition
THE SACRAMENT OF HOLY ORDERS
Importance
of Instruction on This Sacrament
If one attentively considers the nature and
essence of the other Sacraments, it will readily be seen that they all
depend on the Sacrament of Orders to such an extent that without it some
of them could not be constituted or administered at all; while others
would be deprived of all their solemn ceremonies, as well as of a
certain part of the religious respect and exterior honor accorded to
them. Wherefore in continuing the exposition of the doctrine of the
Sacraments, it will be necessary for pastors to bear in mind that it is
their duty to explain with even special care the Sacrament of Orders.
This explanation will be highly advantageous.
First of all to the pastor himself, then to all those who have entered
on the ecclesiastical state, and finally to the people in general. To
the pastor himself, because by treating of this subject he himself will
be more deeply moved to stir up within him the grace he has received in
this Sacrament; to those who have been called to the portion of the
Lord, partly by animating them with a like spirit of piety, and partly
by affording them an opportunity of acquiring a knowledge of such things
as will enable them all the more easily to advance to higher orders; to
the rest of the faithful, first, because it enables them to understand
the respect due to the Church's ministers, and secondly, because as it
often happens that many may be present who have destined their children,
while yet young, for the Church's service, or who desire to embrace that
life themselves, it is far from right that such persons should be
unacquainted with the principal truths regarding this particular state.
Dignity of
This Sacrament
In the first place, then, the faithful should be
shown how great is the dignity and excellence of this Sacrament
considered in its highest degree, the priesthood.
Bishops and priests being, as they are, God's
interpreters and ambassadors, empowered in His name to teach mankind the
divine law and the rules of conduct, and holding, as they do, His place
on earth, it is evident that no nobler function than theirs can be
imagined. Justly, therefore, are they called not only Angels, but even
gods, because of the fact that they exercise in our midst the power and
prerogatives of the immortal God.
In all ages, priests have been held in the highest
honor; yet the priests of the New Testament far exceed all others. For
the power of consecrating and offering the Body and Blood of our Lord
and of forgiving sins, which has been conferred on them, not only has
nothing equal or like to it on earth, but even surpasses human reason
and understanding.
And as our Savior was sent by His Father, and as
the Apostles and disciples were sent into the whole world by Christ our
Lord, so priests are daily sent with the same powers, for the perfecting
of the saints, for the work of the ministry, and the edifying of the
body of Christ.
Requirements in Candidates for Orders
Holiness, Knowledge, Prudence
The burden of this great office, therefore, should
not be rashly imposed on anyone, but is to be conferred on those only
who by their holiness of life, their knowledge, faith and prudence, are
able to bear it.
Divine Call
Let no one take the honor to himself, but he that
is called by God as Aaron was; and they are called by God who are called by the lawful ministers of His Church. It
is to those who arrogantly intrude themselves into this ministry that
the Lord must be understood to refer when He says: I did not send
prophets, yet they ran. Nothing can be more unhappy and wretched than
such a class of men as this, and nothing more calamitous to the Church
of God.
Right Intention
In every action we undertake it is of the highest
importance to have a good motive in view, for if the motive is good, the
rest proceeds harmoniously. The candidate for Holy Orders, therefore,
should first of all be admonished to entertain no purpose unworthy of so
exalted an office.
This subject demands all the greater attention,
since in these days the faithful often sin gravely in this respect. Some
there are who embrace this state to secure the necessaries of life, and
who, consequently, seek in the priesthood, just as other men do in the
lowest walks of life, nothing more or less than gain. Though both the
natural and divine law lay down, as the Apostle remarks, that he who
serves the altar should live by the altar; yet to approach the altar for
the sake of gain and money is one of the very gravest of sacrileges.
Some are attracted to the priesthood by ambition
and love of honors; while there are others who desire to be ordained
simply in order that they may abound in riches, as is proved by the fact
that unless some wealthy benefice were conferred on them, they would not
dream of receiving Holy Orders. It is such as these that our Savior
describes as hirelings, who, in the words of Ezechiel, feed themselves
and not the sheep, and whose baseness and dishonesty have not only
brought great disgrace on the ecclesiastical state, so much so that
hardly anything is now more vile and contemptible in the eyes of the
faithful, but also end in this, that they derive no other fruit from
their priesthood than was derived by Judas from the Apostleship, which
only brought him everlasting destruction.
But they, on the other hand, who are lawfully
called by God, and who undertake the ecclesiastical state with the
single motive of promoting the honor of God, are truly said to enter
the Church by the door.
This, however, must not be understood as if the
same law did not bind all men equally. Men have been created to honor
God, and this the faithful in particular, who have obtained the grace of
Baptism, should do with their whole heart, their whole soul, and with
all their strength.
But those who desire to receive the Sacrament of
Orders, should aim not only at seeking the glory of God in all things -
an
obligation admittedly common to all men, and particularly to the
faithful - but also to serve Him in holiness and justice in whatever
sphere of His ministry they may be placed. Just as in the army all the
soldiers obey the general's orders, though they all have not the same
functions to discharge, one being a centurion, another a prefect, so in
like manner, though all the faithful should diligently practice piety
and innocence, which are the chief means of honoring God, yet they who
are in Holy Orders have certain special duties and functions to
discharge in the Church. Thus they offer [the Holy Sacrifice of the
Mass] for themselves and
for all the people; they explain God's law and exhort and form the
faithful to observe it promptly and cheerfully; they administer the
Sacraments of Christ our Lord by means of which all grace is conferred
and increased; and, in a word, they are separated from the rest of the
people to fill by far the greatest and noblest of all ministries.
The Twofold Power Conferred by this Sacrament
Having explained all this, the pastor should now
turn his attention to the special properties of this Sacrament, so that
the faithful who desire to enter into the ecclesiastical state may
understand the nature of the office to which they are called and the
extent of the power bestowed by God on the Church and her ministers.
This power is twofold: the powers of orders and
the power of jurisdiction. The power of orders has for its object the
real Body of Christ our Lord in the Blessed Eucharist. The power of
jurisdiction refers altogether to the mystical body of Christ. The
scope of this power is to govern and rule the Christian people, and lead
them to the unending bliss of heaven.
The Power of Orders
The power of orders not only embraces the power of
consecrating the Eucharist, but also fits and prepares the souls of men
for its reception. It also embraces all else that can have any reference
to the Eucharist. Regarding this power numerous passages of Sacred
Scripture may be adduced; but the weightiest and most striking are those
which are read in St. John and St. Matthew: As the Father, says our
Lord, hath sent me I also send you. ... Receive ye the Holy Ghost;
whose sins you shall forgive they are forgiven them, and whose sins you
shall retain they are retained; and: Amen, I say to you, whatsoever you
shall bind upon earth shall be bound also in heaven; and whatsoever you
shall loose upon earth shall be loosed also in heaven. These texts,
when expounded by pastors, in accordance with the teaching and authority
of the Fathers, will throw great light on this truth.
Greatness of This Power
This power far excels that given under the law of
nature to certain ones who had charge of sacred things. The period
previous to the written law must have had its priesthood and its
spiritual power, since it is certain that it had its law; for these two,
as the Apostle testifies, are so closely connected that if the
priesthood is transferred, the law must necessarily be transferred also.
Guided, therefore, by a natural instinct, men recognized that God is to
be worshipped; and hence it follows that in every nation some, whose
power might in a certain sense be called spiritual, were given the care
of sacred things and of divine worship.
This power was also possessed by the Jews; but
though it was superior in dignity to that with which priests were
invested under the law of nature, yet it must be regarded as far
inferior to the spiritual power that is found in the New Law. For the
latter is heavenly, and surpasses all the power of Angels; it is derived
not from the Mosaic priesthood, but from Christ our Lord who was a
priest, not according to the order of Aaron, but according to the order
of Melchisedech. For He it is who, Himself endowed with the supreme
power of granting grace and remitting sins, left to His Church this
power, although He limited it in extent and attached it to the
Sacraments.
Names of This Sacrament
Hence to exercise this power certain ministers are
appointed and solemnly consecrated, which consecration is called the
Sacrament of Orders, or Sacred Ordination. The Fathers used this word,
which in itself has a most extensive signification, to show the dignity
and excellence of God's ministers.
In fact, order, when understood in its strict
meaning and acceptation, is the arrangement of superior and inferior
things so disposed as to stand in mutual relation towards each other.
Now as in this ministry there are many grades and various functions, and
as all these are disposed and arranged according to a definite plan, the
name Order has been well and properly applied to it.
Holy
Orders is a Sacrament
That Sacred Ordination is to be numbered among the
Sacraments of the Church, the Council of Trent has established by the
same line of reasoning as we have already used several times. Since a
Sacrament is a sign of a sacred thing, and since the outward action in
this consecration denotes the grace and power bestowed on him who is
consecrated, it becomes clearly evident that Order must be truly and
properly regarded as a Sacrament. Thus the Bishop, handing to him who is
being ordained a chalice with wine and water, and a paten with bread,
says: Receive the power of offering [the Eucharistic] sacrifice, etc. In these words,
pronounced along with the application of the matter, the Church has
always taught that the power of consecrating the Eucharist is conferred,
and that a character is impressed on the soul which brings with it grace
necessary for the due and proper discharge of that office, as the
Apostle declares thus: I admonish thee that thou stir up the grace of
God which is in thee, by the imposition of my hands; for God hath not
given us the spirit of fear, but of power, and of love, and of sobriety.
Number of Orders
Now, to use the words of the holy Council: The
ministry of so sublime a priesthood being a thing all divine, it is but
befitting its worthier and more reverent exercise that in the Church's
well-ordered disposition there should be several different orders of
ministers destined to assist the priesthood by virtue of their office -
orders arranged in such a way that those who have already received
clerical tonsure should be raised, step by step, from the lower to the
higher orders.
It should be taught, therefore, that these orders
are seven in number, and that this has been the constant teaching of the
Catholic Church. These orders are those of porter, lector, exorcist,
acolyte, subdeacon, deacon and priest.
That the number of ministers was wisely
established thus may be proved by considering the various offices that
are necessary for the celebration of the Holy Sacrifice of the Mass and
the consecration and administration of the Blessed Eucharist, this being
the principal scope of their institution.
They are divided into major or sacred, and minor
orders. The major or sacred orders are priesthood, deaconship and
subdeaconship; while the minor orders are those of acolyte, exorcist,
lector and porter, concerning each of which we shall now say a few words
so that the pastor may be able to explain them to those especially whom
he knows to be about to receive any of the orders in question.
Tonsure
In the beginning should be explained first
tonsure, and it should be shown that this is a sort of preparation for
the reception of orders. As men are prepared for Baptism by exorcisms
and for Matrimony by engagement, so to those who dedicate themselves to
God by tonsure the way is opened that leads to the Sacrament of Orders;
for by the cutting off of hair is signified the character and
disposition of him who desires to devote himself to the sacred ministry.
The Name "Cleric"
Regarding the name cleric, which is then given him
for the first time, it is derived from the fact that he thereby begins
to take the Lord for his lot and inheritance, just as those, who among
the Jews were attached to the service of God, were forbidden by the Lord
to have any part of the ground that would be distributed in the land of
promise: I, he said, am thy portion and inheritance. And although these
words are true of all the faithful, yet it is certain that they apply in
a special way to those who consecrate themselves to the service of God.
Origin
and Meaning of Tonsure
The hair of the head is cut off in the form of a
crown. It should be always worn thus, and should be enlarged according
as one is advanced to higher orders.
The Church teaches that this usage is derived from
Apostolic origin, as mention is made of it by the most ancient and
authoritative Fathers, such as St. Denis the Areopagite, St. Augustine
and St. Jerome.
It is said that the Prince of the Apostles first
introduced this usage in memory of the crown of thorns which was put
upon our Savior's head, so that the devices resorted to by the impious
for the ignominy and torture of Christ might be used by His Apostles as a
sign of honor and glory, as well as to signify that the ministers of
the Church should strive to resemble Christ our Lord and represent Him
in all things.
Some, however, assert that by tonsure is denoted
the royal dignity, that is, the portion reserved especially for those
who are called to the inheritance of the Lord. It will readily be seen
that what the Apostle Peter says of all the faithful: You are a chosen
generation, a kingly priesthood, a holy nation, applies especially and
with much greater reason to the ministers of the Church.
Still there are some who consider that by the
circle, which is the most perfect of all figures, is signified the
profession of a more perfect life undertaken by ecclesiastics; while in
view of the fact that the hair of their heads, which is a kind of bodily
superfluity, is cut off, others think that it denotes contempt for
external things, and detachment of soul from all human cares.
The Minor Orders
Porter
After tonsure it is customary to advance to the
first order, which is that of porter. The function (of porter) is to
guard the keys and doors of the church, and to allow no one to enter
there to whom access has been forbidden. Formerly the porter used to
assist at the Holy Sacrifice of the Mass, to see that no one approached
too near the altar, or disturbed the priest during the celebration of
the divine mysteries. Other duties were also assigned to him, as may be
seen from the ceremonies used at his ordination.
Thus the Bishop, taking the keys from the altar,
hands them to him who is being made porter, and says: Let your conduct
be that of one who has to render to God an account of those things that
are kept under these keys.
How great was the dignity of this order in the
ancient Church may be inferred from a usage which exists in the Church
in these times. For the office of treasurer, which is still numbered
among the more honorable functions of the Church, was entrusted to
porters, and carried with it also the guardianship of the sacristy.
Reader
The second degree of orders is the office of
reader, whose duty it is to read in the church in a clear and distinct
voice the books of the Old and of the New Testament, and especially
those which are read during the nocturnal psalmody. Formerly it was also
his duty to teach the faithful the first rudiments of the Christian
religion.
Hence it is that when ordaining him, the Bishop,
in the presence of the people, handing him a book in which are set down
all that regards this office, says: Take, and be you an announcer of the
word of God; if you faithfully and profitably discharge your office, you
shall have a part with those who from the beginning have well
ministered the word of God.
Exorcist
The third order is that of exorcists, to whom is
given the power to invoke the name of the Lord over those who are
possessed by unclean spirits. Hence the Bishop when ordaining them
presents to them a book in which the exorcisms are contained, and at the
same time pronounces this form of words: Take, and commit to memory, and
have the power of imposing hands over the possessed, whether baptized or
catechumen.
Acolyte
The fourth degree is that of acolytes, and it is
the last of the orders that are called minor and not sacred. Their duty
is to attend and serve the ministers who are in major orders, that is,
the deacon and subdeacon, in the Sacrifice of the [Mass]. They also carry
and attend to the lights during the celebration of the Sacrifice of the
Mass, and especially during the reading of the Gospel, from which fact
they are also called candle-bearers.
Therefore at the ordination of acolytes the Bishop
observes the following rite: First of all he carefully warns them of the
nature of their office; then hands to each of them a light, saying:
Receive this candlestick and candle, and remember that henceforth you
are given the charge of lighting the candles of the church, in the name
of the Lord. Then he hands them empty cruets in which are presented the
wine and water for the Sacrifice [of the Mass], saying: Receive these cruets to supply
wine and water for the Eucharist of Christ's Blood, in the name of the
Lord.
The Major Orders
Subdeacon
From the minor orders, which are not sacred, and
of which we have been speaking until now, one lawfully enters and
ascends to major and Sacred Orders.
Now the subdiaconate is the first degree of (major
orders). Its function, as the name itself indicates, is to serve the
deacon at the altar. It is the subdeacon who should prepare the altar
linen, the vessels and the bread and wine necessary for the celebration
of the Holy Sacrifice [of the Mass]. He also it is who presents water to the Bishop or
priest when he washes his hands during the Sacrifice of the Mass. It is
also the subdeacon who now reads the Epistle which in former times was
read at Mass by the deacon. He assists as witness at the Holy Sacrifice,
and guards the celebrant from being disturbed by anyone during the
sacred ceremonies.
The various duties that pertain to the subdeacon
are indicated by the solemn ceremonies used at his ordination. In the
first place the Bishop warns him that the obligation of perpetual
continence is attached to this order, and declares that no one is to be
admitted among the subdeacons who is not ready and willing to accept the
obligation in question. Then, after the solemn recitation of the
Litanies, the Bishop enumerates and explains the duties and functions of
the subdeacon. Thereupon each one of those who are being ordained
receives the chalice and sacred paten from the Bishop; and, to show that
he is to serve the deacon, the subdeacon receives from the archdeacon
cruets filled with wine and water, together with a basin and towel with
which to wash and dry the hands. At the same time the Bishop pronounces
these words: See what sort of ministry is entrusted to you; I admonish
you therefore, to show yourself worthy to please God. Other prayers
follow, and finally, when the Bishop has clothed the subdeacon with the
sacred vestments, for each of which there are special words and
ceremonies, he gives him the book of the Epistles, saying: Receive the
book of the Epistles with power to read them in the Holy Church of God,
as well for the living as for the dead.
Deacon
The second degree of Sacred Orders is that of the
deacons, whose functions are much more extensive and have always been
regarded as more holy. His duty it is to be always at the side of the
Bishop, guard him while he preaches, serve him and the priest during the
celebration of the divine mysteries, as well as during the
administration of the Sacraments, and to read the Gospel in the
Sacrifice of the Mass. In former times he frequently warned the faithful
to be attentive to the holy mysteries; he administered our Lord's Blood
in those churches in which the custom existed that the faithful should
receive the Eucharist under both species; and to him was entrusted the
distribution of the Church's goods, as well as the duty of providing for
all that was necessary to each one's sustenance. To the deacon also, as
the eye of the Bishop, it belongs to see who they are in the city that
lead a good and holy life, and who not; who are present at the Holy
Sacrifice [of the Mass] and sermons at appointed times, and who not; so that he may be
able to give an account of all to the Bishop, and enable him to admonish
and advise each one privately, or to rebuke and correct publicly,
according as he may deem more profitable. He should also read out the
list of the catechumens and present to the Bishop those who are to be
admitted to orders. Finally in the absence of a Bishop or priest, he can
explain the Gospel, but not from the pulpit, thus letting it be seen
that this is not his proper office.
The Apostle shows the great care that should be
taken that no one unworthy of the diaconate be promoted to this order,
when in his Epistle to Timothy he sets forth a deacon's character,
virtues and integrity. The same point is also gathered from the rites
and solemn ceremonies which the Bishop employs when ordaining him. The
Bishop uses more numerous and more solemn prayers at the ordination of a
deacon than at that of a subdeacon, and he also adds other kinds of
sacred vestments. Moreover, he imposes hands on him, just as we read the
Apostles used to do when ordaining the first deacons. Finally, he hands
him the book of the Gospels, with these words: Receive the power to read
the Gospel in the Church of God both for the living and the dead in the
name of the Lord.
Priest
The third and highest degree of all Sacred Orders
is the priesthood. The Fathers of the first centuries usually designated
those who had received this order by two names. At one time they called
them presbyters - a Greek word signifying elders, not only because of
the ripe years very necessary for this order, but much more on account
of their gravity, knowledge and prudence; for it is written: Venerable
old age is not that of long time nor counted by the number of years; but
the understanding of a man is grey hairs and an unspotted life is old
age. At other times they call them priests, both because they are
consecrated to God, and because to them it belongs to administer the
Sacraments and take charge of things sacred and divine.
Twofold Priesthood
But as Sacred Scripture describes a twofold
priesthood, one internal and the other external, it will be necessary to
have a distinct idea of each to enable pastors to explain the nature of
the priesthood now under discussion.
The Internal Priesthood
Regarding the internal priesthood, all the
faithful are said to be priests, once they have been washed in the
saving waters of Baptism. Especially is this name given to the just who
have the Spirit of God, and who, by the help of divine grace, have been
made living members of the great High-priest, Jesus Christ; for,
enlightened by faith which is inflamed by charity, they offer up spiritual sacrifices to God on the altar of their hearts. Among such
sacrifices must be reckoned every good and virtuous action done for the
glory of God.
Hence we read in the Apocalypse: Christ hath
washed us from our sins in his own blood and hath made us a kingdom,
and priests to God and his Father. In like manner was it said by the
Prince of the Apostles: Be you also as living stones built up, a
spiritual house a holy priesthood offering up spiritual sacrifices
acceptable to God by Jesus Christ; while the Apostle exhorts us to
present our bodies a living sacrifice holy, pleasing unto God your
reasonable service. And long before this David had said: A sacrifice to
God is an afflicted spirit: a contrite and humble heart O God thou wilt
not despise. All this clearly regards the internal priesthood.
The External Priesthood
The external priesthood, on the contrary, does not
pertain to the faithful at large, but only to certain men who have been
ordained and consecrated to God by the lawful imposition of hands and by
the solemn ceremonies of holy Church, and who are thereby devoted to a
particular sacred ministry.
This distinction of the priesthood can be seen
even in the Old Law. That David spoke of the internal priesthood, we
have just shown. On the other hand, everyone knows the many and various
precepts given by the Lord to Moses and Aaron regarding the external
priesthood. Along with this He appointed the whole tribe of Levi to the
ministry of the Temple, and He forbade by law that anyone belonging to
another tribe should dare to intrude himself into that function. Hence
it was that King Ozias was afflicted with leprosy by the Lord for having
usurped the sacerdotal ministry, and had to suffer grave chastisements
for his arrogance and sacrilege.
Now as the same distinction (of a twofold)
priesthood may be noted in the New Law, the faithful should be cautioned
that what we are now about to say concerns that external priesthood
which is conferred on certain special individuals. This alone belongs to
the Sacrament of Holy Orders.
Functions of the Priesthood
The office of a priest, then, is to offer [the
Holy Sacrifice of the Mass] to God and to administer the Sacraments of the Church. This is
proved by the very ceremonies used at his ordination. When ordaining a
priest, the Bishop first of all imposes hands on him, as do all the
other priests who are present. Then he puts a stole on his shoulders and
arranges it over his breast in the form of a cross, declaring thereby
that the priest is clothed with power from on high, enabling him to
carry the cross of Christ our Lord and the sweet yoke of God's law, and
to inculcate this law not only by words, but also by the example of a
most holy and virtuous life.
He next anoints his hands with holy oil, and then
gives him the chalice with wine and the paten with a host, saying at the
same time: Receive the power to offer [the Eucharistic] Sacrifice to God and to celebrate
Masses both for the living and for the dead. By these words and
ceremonies the priest is constituted an interpreter and mediator between
God and man, which indeed must be regarded as the principal function of
the priesthood.
Lastly, placing his hands a second time on the
head (of the person ordained, the Bishop) says: Receive the Holy Ghost;
whose sins you shall forgive they are forgiven them, and whose sins you
shall retain they are retained, thus communicating to him that divine
power of forgiving and retaining sin which was given by our Lord to His
disciples. Such, then, are the special and principal functions of the
sacerdotal order.
Degrees of the Priesthood
Priests
Now although (the sacerdotal order) is one alone,
yet it has various degrees of dignity and power. The first degree is
that of those who are simply called priests, and of whose functions we
have hitherto been speaking.
Bishops
The second is that of Bishops, who are placed over
the various dioceses to govern not only the other ministers of the
Church, but the faithful also, and to promote their salvation with
supreme vigilance and care. Hence it is that in Sacred Scripture they
are often called pastors of the sheep. Their office and duty has been
well described by St. Paul in his sermon to the Ephesians, as we read in
the Acts of the Apostles; while St. Peter, the Prince of the Apostles,
has also laid down a divine rule for the exercise of the episcopal
office. And if Bishops strive to conform their actions according to this
rule, there can be no doubt that they will be good pastors and will be
also esteemed as such. Bishops are also called pontiffs. This name is
derived from the pagans*, who thus designated their chief priests.
[*Note:
Considering that "Nothing but error and sin being foreign to
Catholicism, the Church has ever sought to 'baptize' rather than to
destroy the customs, institutions and native life of those to whom her
missionaries are sent" (Catholic Dictionary), various terms
borrowed from paganism may applied correctly to the true religion of
Christ, Catholicism.]
Archbishops
The third degree is that of Archbishops, who
preside over a number of Bishops and who are called Metropolitans,
because they are Bishops of those cities which are regarded as the
metropolis of their respective provinces. Hence they enjoy greater
dignity and more extensive power than Bishops, although their Ordination
is the same.
Patriarchs
In the fourth degree come Patriarchs, that is to
say, the first and highest of the Fathers. Formerly, besides the Roman
Pontiff, there were in the universal Church only four Patriarchs, who,
however, were not of equal dignity. Thus Constantinople, though it
reached the patriarchal honor only after all the others, yet it
obtained a higher rank by reason of being the capital of the Empire.
Next in rank came the Patriarch of Alexandria, which Church had been
founded by St. Mark the Evangelist by order of the Prince of the
Apostles. The third was that of Antioch, where Peter fixed his first
See. Finally, that of Jerusalem, a See first governed by James, the
brother of our Lord.*
[*Note:
Some ancient languages have no word for cousin (and other relatives) so
the term "brother" as used in Scripture (and repeated above)
may be used to refer to relatives other than blood brothers. The use of
this terminology does not mean that Jesus had blood brothers, which of
course he didn't since the Blessed Virgin Mary is an ever virgin. For
more information on this topic, visit the Non-Catholics
(apologetics) Section.]
The Pope
Above all these, the Catholic Church has always
placed the Supreme Pontiff of Rome, whom Cyril of Alexandria, in the
Council of Ephesus, named the Chief Bishop, Father and Patriarch of the
whole world. He sits in that chair of Peter in which beyond every shadow
of doubt the Prince of the Apostles sat to the end of his days, and
hence it is that in him the Church recognizes the highest degree of
dignity, and a universality of jurisdiction derived, not from the
decrees of men or Councils, but from God Himself. Wherefore he is the
Father and guide of all the faithful, of all the Bishops, and of all the
prelates, no matter how high their power and office; and as successor of
St. Peter, as true and lawful Vicar of Christ our Lord, he governs the
universal Church.
From what has been said, therefore, pastors should
teach what are the principal duties and functions of the various
ecclesiastical orders and degrees, and also who is the minister of this
Sacrament.
The Minister of Holy Orders
Beyond all doubt, it is to the Bishop that the
administration (of orders) belongs, as is easily proved by the authority
of Holy Scripture, by most certain tradition, by the testimony of all
the Fathers, by the decrees of the Councils, and by the usage and
practice of Holy Church.
It is true that permission has been granted to
some abbots occasionally to administer those orders that are minor and
not sacred; yet there is no doubt whatever that it is the proper office
of the Bishop, and of the Bishop alone to confer the orders called holy
or major.
To ordain subdeacons, deacons and priests, one
Bishop suffices; but in accordance with an Apostolic tradition that has
been always observed in the Church, Bishops are consecrated by three
Bishops.
The Recipient of Holy Orders
We now come to indicate who are fit to receive
this Sacrament, and especially the priestly order, and what are the
principal dispositions required of them.
From (what we shall lay down concerning the
dispositions requisite for the priesthood) it will be easy to determine
what ought to be observed in conferring the other orders, due account
being taken of the office and dignity of each. Now the extreme caution that should be used in conferring this Sacrament is gathered from the
fact that, while all the other Sacraments impart grace to the recipient
for his own use and sanctification, he, on the other hand, who receives
Holy Orders is made partaker of heavenly grace precisely that by his
ministry he may promote the welfare of the Church and therefore of all
mankind.
Hence we readily understand why it is that
ordinations take place only on special days, on which, moreover, in
accordance with a very ancient practice of the Catholic Church, a solemn
fast is appointed in order that by holy and fervent prayer the faithful
may obtain from God ministers who will be well qualified to exercise
properly and to the advantage of the Church the power of so great a
ministry.
Qualifications for the Priesthood
Holiness of Life
The chief and most necessary quality requisite in
him who is to be ordained a priest is that he be recommended by
integrity of life and morals: first because, by procuring or permitting
his ordination while conscious of mortal sin, a man renders himself
guilty of a new and enormous crime; and secondly, because the priest is
bound to give to others the example of a holy and innocent life.
In this connection pastors should set forth the
rules which the Apostle laid down to Titus and Timothy, and he should
also explain that those bodily defects, which, by the Lord's command
excluded from the service of the altar in the Old Law, should for the
most part be understood of deformities of soul in the New Law. This is
why the holy custom has been established in the Church that he who is
about to be admitted to orders should first take great care to cleanse
his conscience in the Sacrament of Penance.
Competent Knowledge
In the second place there is required of the
priest not only that knowledge which concerns the use and administration
of the Sacraments; but he should also be versed in the science of Sacred
Scripture, so as to be able to instruct the people in the mysteries of
the Christian faith and the precepts of the divine law, lead them to
piety and virtue, and reclaim them from sin.
The priest's duties are twofold. The first is to
consecrate and administer the Sacraments properly; the second is to
instruct the people entrusted to him in all that they must know or do in
order to be saved. Hence the words of the Prophet Malachias: The lips of
the priest shall keep knowledge, and they shall seek the Law at his
mouth; because he is the angel of the Lord of hosts.
Now to fulfil the first of these duties it is
enough for him to be endowed with a moderate share of knowledge. As for
the second, it is no mere ordinary, but very special knowledge that is
required. At the same time, however, it should be remembered that a
profound knowledge of abstruse questions is not demanded of all priests
in an equal degree. It is enough that each one knows all that is
necessary for the discharge of his office and ministry.
Canonical Fitness
This Sacrament should not be conferred on
children, nor on the insane or mad, because they are devoid of the use
of reason. Yet if it does happen to be administered to them, we must
unhesitatingly believe that the sacramental character becomes impressed
on their souls. As for the precise age requisite for the reception of
the various orders, this will easily be found in the decrees of the
Council of Trent.
Slaves also are excluded. He who is not his own
master and who is in the power of another, should not be dedicated to
the divine service.
Homicides and men of blood are also rejected,
because they are excluded by a law of the Church and are declared
irregular.
The same must be said of the illegitimate and of
all those not born in lawful wedlock. It is only right that those who
are dedicated to the divine service should have nothing in them which
could expose them to the well-deserved derision or contempt of others.
Finally, those who are notably maimed or deformed
should not be admitted. A defect or deformity of this kind cannot but
offend the eye and stand in the way of the due administration of the
Sacraments.
Effects of Holy Orders
This much being explained, it now remains for
pastors to point out the effects of this Sacrament. It is evident that
the Sacrament of Orders, while mainly concerned, as already explained,
with the welfare and beauty of the Church, nevertheless also confers on
the soul of him who is ordained the grace of sanctification, fitting and
qualifying him for the proper discharge of his functions and for the
administration of the Sacraments, in the same way as by the grace of
Baptism each one is qualified to receive the other Sacraments.
Another grace is clearly conferred by this
Sacrament; namely, a special power with reference to the most Blessed
Sacrament of the Eucharist. This power is full and perfect in the
priest, because he alone can consecrate the Body and Blood of our Lord;
but it is greater or less in the inferior ministers in proportion as
their ministry approaches the Sacrament of the Altar.
This power is also called a spiritual character,
because those who have been ordained are distinguished from the rest of
the faithful by a certain interior mark impressed on the soul, by which
they are dedicated to the divine worship. It is this grace which the
Apostle seems to have had in view when he said to Timothy: Neglect not
the grace that is in thee, which was given thee by prophecy, with
imposition of hands of the priesthood; and again: I admonish thee, that
thou stir up the grace of God which is in thee by the imposition of my
hands.
Admonition
This much will suffice for the Sacrament of
Orders. We have aimed at presenting nothing more than the principal
points that bear on the subject, so as to supply the pastor with
sufficient matter for instructing the faithful, and directing them to
Christian piety.
Also
See...
Priests / Holy
Orders (Topic Page)
Holy
Orders (General Information)
Selections
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& A Format!
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