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
honour 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 honour; 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 Saviour 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.
Let no one take the honour 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.
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 honours; 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 Saviour 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 honour 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 honour
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 thingsan
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 honouring God, yet they who
are in Holy Otters have certain special duties and functions to discharge in the Church. Thus they offer Sacrifice 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 a 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 recognised 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
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 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 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: , 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 Saviour's head, so that the devices resorted to by the impious for the ignominy and torture of Christ might be used by
His Apostles a sign of honour 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
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 honourable functions of the Church, was entrusted
to porters, and carried with it also the guardianship of the sacristy.
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 be ginning have well ministered the word of God.
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 baptised or catechumen.
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 altar.
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 candlebearers.
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, saying: Receive these cruets to supply wine and
water for t) c Eucharist of Christ's blood, in the name of the Lord.
The Major Orders
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. 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 kiln 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.
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 a that lead a good and holy life, and who not; who are present at the Holy Sacrifice 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.
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.
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 Highpriest, Jesus Christ; for, enlightened by faith which is inflamed by charity,
they offer tip 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 front 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 Sacrifice to God and to administer the Sacraments of the Church. This is proved
by the very ceremonies used at his ordination. Whenordaining 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 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
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.
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.
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.
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 honour 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.
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 recognises
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
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 I hat 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
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
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
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.
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
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 welldeserved 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
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.
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.