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The Catechism of the Council of Trent/Part 2: Holy Orders

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the Council of Trent3936495The Catechism of the Council of Trent — Part 2: Of Holy Orders1829Jeremiah Donovan


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ON THE SACRAMENT OF ORDERS.

FROM an attentive consideration of the nature of the other Sacraments we shall find little difficulty in perceiving, that, so dependent are they all on that of orders, that without its intervention some could not exist, or be administered, whilst others ​should be stripped of the religious rites and solemn ceremonies and of that exterior respect which should accompany their administration. The pastor, therefore, following up his exposition of the sacraments, will deem it a duty to bestow, also, on the Sacrament of Orders, an attention proportioned to its importance. This exposition cannot fail to prove salutary, in the first place, to the pastor himself, in the next place, to those who may have embraced the ecclesiastical state, and finally to the faithful at large to the pastor himself, because, whilst explaining this Sacrament to others, he himself is excited to stir up within him the grace which he received at his ordination to others whom the Lord has called to his sanctuary, by inspiring them with the same love of piety, and imparting to them a knowledge of those things which will quality them the more easily to advance to higher orders to the faithful at large, by making known to them the respect due to the ministers of religion. It also not unfrequently occurs, that, amongst the faithful there are many who intend their children for the ministry whilst yet young, and some who are themselves candidates for that holy state; and it is proper that such persons should not be entirely unacquainted with its nature and obligations. [1]

The faithful then are to be made acquainted with the exalted dignity and excellence of this sacrament in its highest degree, which is the priesthood. Priests and bishops are, as it were, the interpreters and heralds of God, commissioned in his name to teach mankind the law of God, and the precepts of a Christian life they are the representatives of God upon earth. Impossible, theiefore, to conceive a more exalted dignity, or functions more sacred. Justly, therefore, are they called not only angels, [2] but gods, [3] holding, as they do, the place and power and authority of God on earth. But the priesthood, at all times an elevated office, transcends in the New Law all others in dignity. The power of consecrating and offering the body and blood of our Lord and of remitting sin, with which the priesthood of the New Law is invested, is such as cannot be comprehended by the human mind, still less is it equalled by, or assimilated to, any thing on earth. Again, as Christ was sent by the Father, [4] the Apostles and Disciples by Christ, [5] even so are priests invested with the same power, and sent " for the perfecting of the saints, for the work of the ministry, and the edification of the body of Christ." [6]

This office, therefore, is not to be rashly imposed on any one: to those only it is to be intrusted, who, by the sanctity ​of their lives, by their knowledge, their faith, and their prudence, are capable of sustaining its weight: " Nor let any one take this honour to himself," says the Apostle, " but he that is called by God as Aaron was." [7] This call from God we recognise, in that of the lawful ministers of his Church. Of those, who would arrogantly obtrude themselves into the sanctuary, the Lord has said: " I sent not the prophets, and yet they ran:" [8] such sacrilegious intruders bring the greatest misery on them selves, and the heaviest calamities on the Church of God. [9] But as in every undertaking the end proposed is of the highest im portance, (when the end is good, every thing proceeds well) the candidate for the ministry should first of all be admonished to propose to himself no motive unworthy of so exalted a station; an admonition which demands particular attention in these our days, when the faithful are but too unmindful of its spirit: there are those who aspire to the priesthood with a view to secure to themselves a livelihood, who, like worldlings in matters of trade or commerce, look to nothing but sordid self. True, the natural and divine law command, that to use the words of the Apostle, " he that serves the altar, should live by the altar;" [10] but to approach the altar for gain, this indeed were a sacrilege of the blackest die. Others there are whom a love of honours, and a spirit of ambition conduct to the altar; others whom the gold of the sanctuary attracts; and of this we require no other proof than that they have no idea of embracing the ecclesiastical state unless preferred to some rich ecclesiastical benefice. These are they whom the Lord denounces as " hire lings," [11] who, to use the words of Ezekiel, " feed themselves, and not the sheep." [12] Their turpitude and profligacy have not only tarnished the lustre and degraded the dignity of the sacerdotal character in the eyes of the faithful, but the priesthood brings to them in its train the same rewards which the Apostleship brought to Judas eternal perdition.

But they who, in obedience to the legitimate call of God, undertake the priestly office, solely with a view to promote his glory, are truly said " to enter by the door." The obligation of promoting his glory is not confined to them alone; for this were all men created this the faithful in particular, consecrated, as they have been, by baptism to God, should promote with their whole hearts, their whole souls, and with all their strength. Not enough, therefore, that the candidate for holy orders propose to himself to seek in all things the glory of God, a duty common alike to all men, and particularly incumbent on the faithful: he must also be resolved to serve God in holiness and righteousness, in the particular sphere in which his ministry is to be exercised. As in an army, all obey the command of the general, whilst amongst them some hold the place of colonel, some of captain, and others, stations of subordinate rank: so in ​the Church, whilst all without distinction should be earnest in the pursuit of piety and innocence, the principal means of rendering homage to God; to those, however, who are initiated in the Sacrament of Orders, special offices belong, on them special functions devolve - to offer sacrifice for themselves, and for all the people - to instruct others in the law of God to exhort and form them to a faithful and ready compliance with its injunctions - and to adminster the Sacraments, the sources of grace. In a word, set apart from the rest of the people, they are engaged in a ministry the most sacred and the most exalted.

Having explained these matters to the faithful, the pastor will next proceed to expound those things which are peculiar to this Sacrament, that thus the candidate for orders may be enabled to form a just estimate of the nature of the office to which he aspires, and to know the extent of the power conferred by Almighty God on his Church and her ministers. This power is two-fold, of jurisdiction, and of orders: the power of orders has reference to the body of our Lord Jesus Christ in the Holy Eucharist, that of jurisdiction to his mystical body, the Church; for to this latter belong the government of his spiritual kingdom on earth, and the direction of the faithful in the way of salvation. In the power of Orders is included not only that of consecrating the Holy Eucharist, but also of preparing the soul for its worthy reception, and whatever else has reference to the sacred mysteries. Of this the Scriptures afford numerous attestations, amongst which the most striking and weighty are contained in the words recorded by St. John and St. Matthew on this subject: "As the Father hath sent me," says the redeemer, " I 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;" [13] and again, " Amen, I say unto you, whatever you shall bind on earth, shall be bound also in heaven; and whatever you shall loose on earth, shall be loosed also in heaven." [14] These passages, if expounded by the pastor from the doctrine, and on the authority of the Fathers, will shed considerable light on this important subject.

This power far transcends that which was given to those, who, under the law of nature, exercised a special superintendence over sacred things. [15] The age anterior to the written law must have had its priesthood, a priesthood invested with spiritual power: that it had a law cannot be questioned: and so intimately interwoven are these two things with one another, that, take away one, you of necessity remove the other. [16] As then, prompted by the dictate of the instinctive feelings of his nature, man recognises the worship of God as a duty, it follows as a necessary consequence, that, under every form of government, some persons must have been constituted the official guardians ​of sacred things, the legitimate ministers of the divine worship; and of such persons the power might, in a certain sense, be called spiritual.

With this power the priesthood of the Old Law was also in vested; but, although superior in dignity to that exercised under the law of nature, it was far inferior to the spiritual power enjoyed under the Gospel dispensation. The power, with which the Christian priesthood is clothed, is a heavenly power, raised above that of angels: it has its source not in the Levitical priesthood, but in Christ the Lord, who was a priest not according to Aaron, but according to the order of Melchisedech. [17] He it is who, endowed with supreme authority to grant pardon and grace, has bequeathed this power to his Church, a power limited, however, in its extent, and attached to the sacraments.

To exercise this power, therefore, ministers are appointed and solemnly consecrated, and this solemn consecration is denominated " Ordination," or " the Sacrament of Orders." To designate this Sacrament, the word " Orders" has been made use of by the Holy Fathers, because its signification is very comprehensive, and, therefore, well adapted to convey an idea of the dignity and excellence of the ministers of God. Under stood in its strict and proper acceptation, order is the disposition of superior and subordinate parts, which, when united, present a combination so harmonious as to stand in mutual and accord ant relations. Comprising then, as the ministry does, many gradations and various functions, and disposed, as all these gradations and functions are, with the greatest regularity, this Sacrament is very appropriately called " the Sacrament of Orders,"

That Holy Orders are to be numbered amongst the Sacraments of the Church, the Council of Trent establishes on the same principle to which we have so often referred in proving the other Sacraments. A Sacrament is a sensible sign of an invisible grace, and with these characters Holy Orders are in vested: their external forms are a sensible sign of the grace and power which they confer on the receiver: Holy Orders, therefore, are really and truly a Sacrament. [18] Hence the bishop, handing to the candidate for priest's orders, a chalice which contains wine and water, and a patena with bread, says: " receive the power of offering Sacrifice," &c., words which, according to the uniform interpretation of the Church, impart power, when the proper matter is supplied, of consecrating the Holy Eucharist, and impress a character on the soul. To this power is annexed grace duly and lawfully to discharge the priestly office, according to these words of the Apostle: "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." [19]

With regard to the number of orders, to use the words of the Council of Trent, " As the ministry of so exalted a priesthood is a divine thing, it was meet, in order to surround it with the greater dignity and veneration, that in the admirable economy of the Church there should be several distinct orders of ministers, intended by their office to serve the priesthood, and so disposed, as that, beginning with the clerical tonsure, they may ascend gradually through .the lesser to the greater orders." Their number, according to the uniform and universal doctrine of the Catholic Church, is seven, Porter, Reader, Exorcist, Acolyte, Sub-deacon, Deacon, and Priest. [20] That these compose the number of ministers in the Church may be proved from the functions necessary to the solemn celebration of Mass, and to the consecration and administration of the Holy Eucharist, for which they were principally instituted. Of these some are greater, which are also called " Holy," some lesser, which are called " Minor Orders." The greater or Holy Orders are Subdeaconship, Deaconship, and Priesthood; the lesser or Minor Orders are Porter, Reader, Exorcist, and Acolyte. To facilitate the duty of the pastor, particularly when conveying instruction to those who are about to be initiated in any of the orders, it is necessary to say a few words on each.

We shall begin with the tonsure, which is a sort of preparation for receiving orders: As persons are prepared for baptism by exorcisms, and for marriage by espousals, so those who are consecrated to God by tonsure, are prepared for admission to the Sacrament of Orders. Tonsure declares what manner of person he should be, who desires to receive orders: the name of " Clerk," (clericus) which he receives then for the first time, implies [21] that thenceforward he has taken the Lord for his inheritance, like those who, in the Old Law, were consecrated to the service of God, and to whom the Lord forbade that any portion of the ground should be distributed in the land of promise, saying, " I am thy portion and thy inheritance." [22] This, although true of all Christians, applies in a special manner to those who have been consecrated to the ministry. [23] In tonsure the hair of the head is cut in form of a crown, and should be worn in that form, enlarging the crown according as the ecclesiastic advances in Orders. This form of the Tonsure the Church teaches to be of Apostolic origin: it is mentioned by the most ancient and venerable Fathers, by St. Denis the Areopagite, [24] ​by St. Augustine, [25] and by St. Jerome. [26] According to these venerable personages the Tonsure was first introduced by the prince of the Apostles, in honour of the crown of thorns which was pressed upon the head of the Redeemer; that the instrument devised by the impiety of the Jews for the ignominy and torture of Christ may be worn by his Apostles as their ornament and glory. It was also intended to signify that the ministers of religion are, in all things, so to comport themselves, as to carry about them the figure and the likeness of Christ. Some, however, assert that tonsure is an emblem of the royal dignity, which belongs peculiarly to those who are specially called to the inheritance of God: for to the ministers of the Church be longs, in a peculiar manner, what the Apostle Peter says of all Christians: " You are a chosen generation, a royal priest hood, a holy nation." [27] Others are of opinion that tonsure, which is cut in form of a circle, the most perfect of all figures, is emblematic of the superior perfection of the ecclesiastical state; or that, as it consists of cutting off hair, which is a sort of superfluity, it implies a contempt of worldly things, and a detachment from all earthly cares and concerns.

The order of Porter follows Tonsure: its duty consists in Porter, taking care of the keys and door of the Church, and in suffering none to enter to whom entrance is prohibited. The Porter also assisted at the Holy Sacrifice, and took care that no one should approach too near the altar or interrupt the celebrant. To the order of Porter also belonged other functions, as is clear from the forms used at his consecration: taking the keys from the altar and handing them to him, the bishop says: " CONDUCT YOURSELF AS HAVING TO RENDER AN ACCOUNT TO GOD FOR THOSE THINGS WHICH ARE KEPT UNDER THESE KEYS." That in the ancient Church this office was one of considerable dignity may be inferred from still existing ecclesiastical observances; for to the Porter belonged the office of treasurer of the Church, to which was also attached that of guardian of the sacristy; stations the duties of which are still numbered amongst the most honourable functions of the ecclesiastic. [28]

The second amongst the Minor Orders is that of Reader: to Reader him it belongs to read to the people, in a clear and distinct voice, the sacred Scriptures, particularly the Nocturnal Psalmody; and on him also devolves the task of instructing the faithful in the rudiments of the faith. Hence the bishop, in presence of the people, handing him a book which contains what belongs to the exercise of this function, says: " RECEIVE (THIS BOOK,) AND BE YOU A REHEARSER OF THE WORD OF GOD, DESTINED, IF YOU APPROVE YOURSELF FAITHFUL AND USEFUL IN THE DISCHARGE ​OF YOUR OFFICE, TO HAVE A PART WITH THOSE WHO FROM THE BEGINNING, HAVE ACQUITTED THEMSELVES WELL IN THE MINISTRY OF THE DIVINE WORD." [29]

The third order is that of Exorcist: to him is given power to invoke the name of the Lord over persons possessed by unclean spirits. Hence the bishop, when initiating the Exorcist, hands him a book containing the exorcisms, and says: " TAKE THIS AND COMMIT IT TO MEMORY, AND HAVE POWER TO IMPOSE HANDS ON PERSONS POSSESSED, BE THEY BAPTIZED OR CATECHUMENS." [30]

The fourth and last amongst the Minor Orders is that of Acolyte: the duty of the Acolyte is to attend and serve those in holy orders, Deacons and Sub-deacons, in the ministry of the altar. The Acolyte also attends to the lights used at the celebration of the Holy Sacrifice, particularly whilst the Gospel is read. At his ordination, therefore, the bishop, having carefully admonished him of the nature of the office which he is about to assume, places in his hand a light, with these words: " RECEIVE THIS WAX-LIGHT, AND KNOW THAT HENCEFORWARD YOU ARE DEVOTED TO LIGHT THE CHURCH, IN THE NAME OF THE LORD." He then hands him empty cruits, intended to supply wine and water for the sacrifice, saying: " RECEIVE THESE CRUITS, WHICH ARE TO SUPPLY WINE AND WATER FOR THE EUCHARIST OF THE BLOOD OF CHRIST, IN THE NAME OF THE LORD."'[31]

Minor Orders, which do not come under the denomination of Holy, and which have hitherto formed the subject-matter of our exposition, are, as it were, the vestibule through which we ascend to holy orders. Amongst the latter the first is that of Sub-deacon: his office, as the name implies, is to serve the Deacon in the ministry of the altar: to him it belongs to prepare the altar-linen, the sacred vessels, the bread and wine necessary for the Holy Sacrifice, to minister water to the Priest or Bishop at the washing of the hands at Mass, to read the Epistle, a function which was formerly discharged by the Deacon, to assist at Mass in the capacity of a witness, and see that the Priest be not disturbed by any one during its celebration. These functions, which appertain to the ministry of the Sub-deacon, may be learned from the solemn ceremonies used at his consecration. In the first place, the bishop admonishes him that by his ordination he assumes the solemn obligation of perpetual continence, and proclaims aloud that he alone is eligible to this office, who is prepared freely to embrace this law. In the next place, when the solemn prayer of the Litanies has been recited, the Bishop enumerates and explains the duties and functions of the Sub-deacon. This done, each of the candidates for ​ordination receives from the Bishop a chalice and consecrated patena, and from the Archdeacon, cruits filled with wine and water, and a basin and towel for washing and drying the hands, to remind him that he is to serve the Deacon. These ceremonies the bishop accompanies with this solemn admonition:

" SEE WHAT SORT OF MINISTRY IS CONFIDED TO YOU: I ADMONISH YOU THEREFORE SO TO COMPORT YOURSELVES AS TO BE PLEAS ING IN THE SIGHT OF GOD." Additional prayers are then recited, and when, finally, the bishop has clothed the Sub-deacon with the sacred vestments, on putting on each of which he makes use of appropriate words and ceremonies, he then hands him the book of the Epistles, saying: " RECEIVE THE BOOK OF THE EPISTLES, AND HAVE POWER TO READ THEM IN THE CHURCH OF GOD, BOTH FOR THE LIVING AND THE DEAD." [32]

The second amongst the Holy Orders is that of Deacon: his Deacon, ministry is more comprehensive, and has been always deemed more holy: to him it belongs constantly to accompany the bishop, to attend him when preaching, to assist him and the priest also during the celebration of the Holy Mysteries, and at the administration of the Sacraments, and to read the Gospel at the Sacrifice of the Mass. In the primitive ages of the Church, he not unfrequently exhorted the faithful to attend to the divine worship, and administered the chalice in those Churches, in which the faithful received the Holy Eucharist under both kinds In order to administer to the wants of the necessitous, to him was also committed the distribution of the goods of the Church. To the Deacon also, as the eye of the bishop, it belongs to in quire and ascertain who within his diocese lead lives of piety and edification, and who do not; who attend the Holy Sacrifice of the Mass and the instructions of their pastors, and who do noti that thus the bishop, made acquainted by him with these matters, may be enabled to admonish each offender privately, or, should he deem it more conducive to their reformation, to rebuke and correct them publicly. He also calls over the names of catechumens, and presents to the bishop those who are to be promoted to orders. In the absence of the bishop and priest, he is also authorized to expound the Gospel to the people, not however from an elevated place, to make it under stood that this is not one of his ordinary functions. That the greatest care should be taken, that no unworthy person be advanced to the office of Deacon, is evinced by the emphasis with which the Apostle, writing to Timothy, dwells on the morals, the virtue, the integrity which should mark the lives of those who are invested with this sacred character. [33] The rites and ceremonies used at his ordination also sufficiently convey the same lesson of instruction. The prayers used at the ordination ​of a Deacon are more numerous and solemn than at that of a Sub-deacon: his person is also invested with the sacred stole: of his ordination as of that of the first Deacons who were ordained by the Apostles, [34] the imposition of hands also forms a part; and, finally, the book of the Gospels is handed to him by the bishop with these words: " RECEIVE POWER TO READ THE GOSPEL IN THE CHURCH OF GOD, AS WELL FOR THE LIVING AND FOR THE DEAD, IN THE NAME OF THE LORD." [35]

The third and highest degree of all Holy Orders is the Priest hood. Persons raised to the Priesthood the Holy Fathers distinguish by two names: they are called " Presbyters," which in Greek signifies elders, and which was given them, not only to express the mature years required by the Priesthood, but still more, the gravity of their manners, their knowledge and prudence: " 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:" [36] they are also called " Priests," (Sacerdotes) because they are consecrated to God, and to them it belongs to administer the sacraments and to handle sacred things.

But as the Priesthood is described in the Sacred Scriptures as two-fold, internal and external, a line of distinction must be drawn between them, that the pastor may have it in his power to explain to the faithful the Priesthood which is here meant.

The internal Priesthood extends to all the faithful, who have been baptized, particularly to the just, who are anointed by the Spirit of God, and by the divine grace are made living members of the High-priest Christ Jesus. Through faith inflamed by charity, they offer spiritual sacrifices to God on the altar of their hearts, and in the number of these sacrifices are to be reckoned good and virtuous actions, referred to the glory of God. Hence we read in the Apocalypse: " Christ hath washed us from our sins in his own blood, and had made us a kingdom and priests to God and his Father." [37] The doctrine of St. Peter to the same effect we find recorded in these words: " Be you also as living stones, built up, a spiritual house, a holy priest hood, to offer up spiritual sacrifices acceptable to God by Jesus Christ." [38] The Apostle also exhorts us, "to present our bodies a living sacrifice, holy, pleasing unto God, our reasonable service;" [39] and David had said long before: " A sacrifice to God is an afflicted spirit; a contrite and humble heart, O God! thou wilt not despise." [40] That all these authorities regard the internal Priesthood, it requires little discernment to discover.

The external Priesthood does not extend indiscriminately to ​the great body of the faithful; it is appropriated to a certain class of persons, who, being invested with this august character, and consecrated to God by the lawful imposition of hands and the solemn ceremonies of the Church, are devoted to some particular office in the sacred ministry.

This distinction of Priesthood is observable even in the Old Law. We have already seen that David spoke of the internal Priesthood; and with regard to the external, the numerous commands delivered by God to Moses and Aaron in reference to it, are too well known to require special mention. Moreover, the Almighty appointed the tribe of Levi to the ministry of the temple, and forbade by an express law that any member of a different tribe should assume that function; and Osias, stricken by God with leprosy for having usurped the sacerdotal office, was visited with the heaviest chastisement for his arrogant and sacrilegious intrusion. [41] , As, then, we find this same distinction of internal and external Priesthood in the New Law, the faithful are to be informed that we here speak of the external only, for that alone belongs to the Sacrament of Holy Orders.

The office of the Priest is then, as the rites used at his consecration declare, to offer sacrifice to God, and to administer the Sacraments of the Church: the bishop, and after him the priests who may be present, impose hands on the candidate for priesthood; then placing a stole on his shoulders, he adjusts it in form of a cross, to signify that the priest receives strength from above, to enable him to carry the cross of Jesus Christ, to bear the sweet yoke of his divine law, and to enforce this law, not by word only, but also by the eloquent example of a holy life. He next anoints his hands with sacred oil, reaches him a chalice containing wine and a patena with bread, saying: " RECEIVE POWER TO OFFER SACRIFICE TO GOD, AND TO CELEBRATE MASS AS WELL FOR THE LIVING AS FOR THE DEAD." By these words and ceremonies he is constituted an interpreter and mediator between God and man, the principal function of the Priesthood. Finally, placing his hands on the head of the person to be ordained, the bishop says: " RECEIVE YE THE HOLY GHOST; WHOSE SINS YOU SHALL FORGIVE, THEY ARE FORGIVEN THEM: AND WHOSE SINS YOU SHALL RETAIN, THEY ARE RETAINED;" [42] thus investing him with that divine power of forgiving and retaining sins, which was conferred by our Lord on his disciples These are the principal and peculiar functions of the Priesthood.

The Order of Priesthood, although essentially one, has different degrees of dignity and power. The first is confined to those who are simply called Priests, and whose functions we have now explained. The second is that of Bishops, who are placed over their respective Sees, to govern not only the other ​ministers of the Church, but also the faithful; and, with sleep less vigilance and unwearied care, to watch over and promote their salvation. Hence the Sacred Scriptures frequently call them " the pastors of the sheep;" and their office, and the duties which it imposes, are developed by Paul in his sermon to the Thessalonians, recorded in the Acts of the Apostles. [43] Peter also has left for the guidance of Bishops a divine rule; and if their lives harmonize with its spirit, they will no doubt be esteemed, and will really be, good pastors. [44] But Bishops are also called " Pontiffs," a name borrowed from the ancient Romans, and used to designate their Chief-priests. The third degree is that of Archbishop: he presides over several Bishops, and is also called " Metropolitan," because he is placed over the Metropolis of the Province. Archbishops, therefore, (although their ordination is the same,) enjoy more ample power,

IV. and a more exalted station than bishops. Patriarchs hold the fourth place, and are, as the name implies, the first and supreme Fathers in the Episcopal order. Formerly, besides the Sovereign Pontiff, there were but four Patriarchs in the Church: their dignity was not the same; the Patriarch of Constantinople, although last in the order of time, was first in rank an honour conceded to him as Bishop of Constantinople, the capital of the imperial world. Next to the Patriarchate of Constantinople, is that of Alexandria, a see founded by the Evangelist St. Mark by command of the prince of the Apostles. The third is the Patriarchate of Antioch, founded by St. Peter, and the first seat of the Apostolic See; the fourth and last, the Patriarchate of Jerusalem, founded by St. James, the brother of our Lord.

Superior to all these is the Sovereign Pontiff, whom Cyril, Archbishop of Alexandria, denominated in the Council of Ephesus, "the Father and Patriarch of the whole world." Sitting in that chair in which Peter the prince of the Apostles sat to the close of life, the Catholic Church recognises in his person the most exalted degree of dignity, and the full amplitude of jurisdiction; a dignity and a jurisdiction not based on synodal, or other human constitutions, but emanating from no less an authority than God himself. As the successor of St. Peter, and the true and legitimate vicar of Jesus Christ, he, therefore, presides over the Universal Church, the Father and Governor of all the faithful, of Bishops, also, and of all other prelates, be their station, rank, or power what they may. [45]

From what has been said, the pastor will take occasion to inform the faithful what are the principal offices and functions of Ecclesiastical Orders, and their degrees, and, also, who is the minister of this Sacrament.

​That to the Bishop belongs exclusively the administration of this Sacrament is matter of certainty, and is easily proved by the authority of Scripture, by traditional evidence the most unequivocal, by the unanimous attestation of all the Holy Fathers, by the decrees of Councils, and by the practice of the Universal Church. Some Abbots, it is true, were occasionally permitted to confer Minor Orders: all, however, admit that even this is the proper office of the Bishop, to whom, and to whom alone, it is lawful to confer the other Orders: Sub-deacons, Deacons, and Priests are ordained by one Bishop only, but according to Apostolic tradition, a tradition which has always been preserved in the Church, he himself is consecrated by three Bishops.

We now come to explain the qualifications necessary in the candidate for Orders, particularly for Priesthood. From what we shall have said on this subject, it will not be difficult to decide what should also be the qualifications of those who are to be initiated in other Orders, according to their respective offices and comparative dignities. That too much precaution cannot be used in promoting to Orders is obvious from this consideration alone: the other Sacraments impart grace for the sanctification and salvation of those who receive them Holy Orders for the good of the Church, and therefore for the salvation of all her children. Hence it is that Orders are conferred on certain appointed days only, days on which, according to the most ancient practice of the Church, a solemn fast is observed, to obtain from God by holy and devout prayer, ministers not unworthy of their high calling, qualified to exercise the transcendant power with which they are to be invested, with propriety and to the edification of his Church.

In the candidate for priesthood, therefore, integrity of life is a first and essential qualification, not only because to procure, or even to permit his ordination, whilst his conscience is burdened with the weight of mortal sin, is to aggravate his former guilt, by an additional crime of the deepest enormity; but, also, because it is his to enlighten the darkness of others by the lustre of his virtue, and the bright example of innocence of life. The lessons addressed by the Apostle to Titus and to Timothy [46] should, therefore, supply the pastor with matter for instruction; nor should he omit to observe, that whilst by the command of God bodily defects disqualified for the ministry of the altar in the Old Law, in the Christian dispensation such exclusion rests principally on the deformities of the mind. The candidate for Orders, therefore, in accordance with the holy practice of the Catholic Church, will first study diligently to purify his conscience from sin in the Sacrament of Penance.

In the Priest we also look not merely for that portion of knowledge which is necessary to the proper administration of the Sacraments: more is expected an intimate acquaintance ​with the science of the Sacred Volume should fit him to instruct the faithful in the mysteries of religion, and in the precepts of the Gospel, to reclaim from sin, and excite to piety and virtue. The due consecration and administration of the Sacraments, and the instruction of those who are committed to his care in the way of salvation, constitute two important duties of the pastor. "The lips of the priest," says Malachy, "shall keep know ledge, and they shall seek the law at his mouth; because he is the angel of the Lord of Hosts." [47] To a due consecration and administration of the Sacraments, a moderate share of know ledge suffices; but to instruct the faithful in all the truths and duties of religion, demands considerable ability, and extensive knowledge. In all priests, however, recondite learning is not demanded: it is sufficient that each possess competent know ledge to discharge the duties of his own particular office in the ministry.

The Sacrament of Orders is not to be conferred on very young, or on insane persons, because they do not enjoy the use of reason: if administered, however, it no doubt impresses a character. The age required for the reception of the different Orders may be easily known by consulting the decrees of the Council of Trent. Persons obligated to render certain stipulated services to others, and therefore not at their own disposal, are inadmissible to Orders; persons accustomed to shed blood, and homicides, are also excluded from the ecclesiastical state by an ecclesiastical law, and are irregular. The same law excludes those whose admission into the ministry may and must bring contempt on religion; and hence illegitimate children, and all who are born out of lawful wedlock, are disqualified for the sacred ministry. Finally, persons who are maimed, or who labour under any remarkable personal deformity, are also excluded; such defects offend the eye, and frequently incapacitate for the discharge of the duties of the ministry.

Having explained these matters, it remains that the pastor unfold the effects of this Sacrament. It is clear, as we have already said, that the Sacrament of Orders, although primarily instituted for the advantage and edification of the Church, imparts grace to hiwho receives it with the proper dispositions, which qualifies and enables him to discharge with fidelity the duties which it imposes, and amongst which is to be numbered the administration of the Sacraments. As baptism qualifies for their reception, so Orders qualify for their administration. Orders also confer another grace, which is a special power in reference to the Holy Eucharist; a power full and perfect in the priest, who alone can consecrate the body and blood of our Lord, but in the subordinate ministers, greater or less in proportion to their approximation to the sacred mysteries of the altar. This power is also denominated a spiritual character, which, by a certain interior mark impressed on the soul, distinguishes the ​ecclesiastic from the rest of the faithful, and devotes them specially to the divine service. This the Apostle seems to have had in view, when he thus addressed Timothy: " Neglect not the grace that is in thee, which was given thee by prophecy, with the imposition of the hands of the priesthood;" [48] and again, " I admonish thee, that thou stir up the grace of God, which is in thee by the imposition of my hands." [49]

On the Sacrament of Orders let thus much suffice. Our purpose has been to lay before the pastor the most important particulars upon the subject, in order to supply him with matter upon which he may draw for the instruction of the faithful, and their advancement in Christian piety.


  1. ↑ Qui special ad mores eorum qui in aliquo ordine ecclesiaslico sunt, videndum esl, immo sciendum Cone. Trid. in posleriore parte cujusque sessionis, quae esl de reformatione; quod vero altinet a ordinem ut est sacramentum, vide idem Cone, sess. 13. el de singulis ordmationibus vide Cone. Carlhag. IV. sub Anastasio Ponti- fice. anno 398.
  2. ↑ Mal. ii. 7.
  3. ↑ Ps. lxxxi. 6.
  4. ↑ John viii. 36.
  5. ↑ Matt, xxviii. 19.
  6. ↑ Ephes. iv. 12. De sacerdotii dignitate vide Ignat. epist ad Smyrn. Amb. lib. 5. epist 32. et lib. 10. ep. 82. Chrysost. horn. 60. ad pop. Antioch, et in Mall, hom 83. Wazian. oral. 17. ad suos cives.
  7. ↑ Heb. v. 4.
  8. ↑ Jerem. xxiii. 21.
  9. ↑ Vid. dist, 23. multis in capitibus.
  10. ↑ 1 Cor. ix. 13.
  11. ↑ John x. 12.
  12. ↑ Ezek. xxxiv. 1.
  13. ↑ John xx. 2], 22, 23.
  14. ↑ Matt, xviii. 18.
  15. ↑ Vid. de consecr. dist. 2. cap. nihil in sacrificiis, Cone. Trid. sess. 22. cap. 1. Iren. lio. 4. c. 34. Aug. lib. 19. de civil. Dei, cap. 23.
  16. ↑ Heb. vii. 12.
  17. ↑ Heb. vii. 11.
  18. ↑ Sess. 23. de online, ordinem esse sacramentum vid. Trid. sess. 23. de ordine. c. I. et 3. et can. 3, 4, 5. Cone. Florent. in decret. de sacr. Aug. lib. 2. contr. epist. Parmen. cap. 13. de bono conjug. cap. 24. et lib. 1. de bapt. contra Donat. c 1. Leo. epist. 18. Greg, in c. 10. libr. 1. Reg.
  19. ↑ Tim. i. 6.
  20. ↑ Horum ordinum rr.eminerunt Dionys. lib. Eccl. Hier. cap. 3. Cornel. Papa in epist ad Fab. episcop Antioch. extat apud Euseh. Hist. Eccles, lib. 6. cap. 35 Cone. Garth. 4. can. 4. et seq. Ignat. epist. ad Antioch.
  21. ↑ elnrow 35, sors. a lot. T.
  22. ↑ Num. xviii. 20.
  23. ↑ Vid. Hieron. epist. 2. ad Nepot. et citatur 12. q. 1. c. clericus.
  24. ↑ Dionys. de Eccles. Hier. c. 6. part. 2.
  25. ↑ Aug. serm. 17. ad Fratres in Eremo.
  26. ↑ Hier. in cap. 44. Ezek. vid. Rliaban. Maur. lib. de institut cleric. Bed. lib. hist. 5. Angl. c. 22.
  27. ↑ 1 Pet. ii. 9.
  28. ↑ De Ostiario vid. Trid. sess. 23. de reform, c. 17. Cone. Tolet. c. 6. et citatur. disL 25. Ostiar. Isid. lib. de Eccl. c. 14. et dist 25. c. perlectis, et apud Baron. AnnaL Eccl. an. 34. num. 287. et an. 44, num. 78. et num. 80
  29. ↑ Vid. Cypr. epist. 33. et Tertull. de prescript, c. 61. et apud Baron. Annal. Eccl. anno. 34. num. 287. et an. 54. 78, 79. an. 153. num. 93. an. 456. num. 20.
  30. ↑ De Exorcist, vid. supra cit. auctores et apud Baron. Annal. Eccl. an. 34. num. 287. an. 44. num. 78. et num. 80. an. 237. num. 89. an. 56. num. 5. et num. 8. 9. 10. H. 12.
  31. ↑ De Acolytis vid. etiam Cypr. epist. 55. et apud Baron. Annal. Eccl. an. 44 num. 39. et num. 80.
  32. ↑ De Subdiaconis prater auctores supra citatos vide Cypr. epist 24. et epist. 42. dist. 17. c. presbyteris, Can. Apost. can. 25. Cone. Carthag. 4. can. 5. Arelat. 2. can. 2. Aurel. 3. cap. 2. Eliber. can. 33. Leo I. Epist. 82. item apud Baron. Annal. Eccl. an 44 num. 79. et 80. an. 253. num. 72. num, 97. an. 239. num. 21. an. 324. num. 128. an. 588. num. 48. an. 589. num. 6. an. 1057. num. 32.
  33. ↑ 1 Tim. iii. 8.
  34. ↑ Acts vi. 6.
  35. ↑ De Diaconis praeter eitatos supra vid. Clem. Rom. Constit. Apostol. lih. 2. c. 6 Cypr. de lapsis. Amb. lib. 1. offic. c. 41. Leo 1. serm. de S. Laurent. Clem. Rom. epist 1. ad Jacob. Fratrem Domini, Hier. epist. 48. et apud Baron. Annal. Eccl. an. 33. num. 41. an. 34. num. 283. an. 285 et 287. an. 34. num. 316. an. 44. num. 78 et 80. an. 57. num. 31 et num. 195. an. 58. num. 102, an. 112. num. 7. 8. 9. an. 316. num. 48. an. 324. num. 325. an 325. num. 152. an. 401. num. 44 et 47. an. 508. num. 15. an. 741. num. 12
  36. ↑ Wisd. 4. 8.
  37. ↑ Apoc. i. 5, 6
  38. ↑ 1 Pet. ii. 5.
  39. ↑ Rom. xii. 1.
  40. ↑ Ps. 1. 19.
  41. ↑ Amb. lib. 4. de sacram. cap. 1. August, lib. 10. de civ. Dei, c. 6 et 10. Leo. serm. 3. de Annivers. Pontific. 2 Par. 26. 18, 19.
  42. ↑ John iii xx. 22,23
  43. ↑ Acts xx. 28.
  44. ↑ 1 Peter v. 2
  45. ↑ De primatu Summi Pontificis vid. Anacl. epist, 3. c. 3. et citatur dist. 22. c. Sacrosancta. Greg, lib. 7. epist. 64 et 65. Nicol. Pap. epist. ad Mediolanens. et citat dist. 22. c. omnes, vid. item eadem dist. c. Constantin. Cone. Chalced. in ep. ad Leonem.
  46. ↑ Tit. i. and 1 Tim. iii.
  47. ↑ Malach. ii. 7.
  48. ↑ Tim. iv. 14.
  49. ↑ 2 Tim. i. 6.
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