|
Holy
Orders Basics / Misc.
Also See:
Priests /
Holy Orders (Topic Page)
Note: Various changes regarding Holy Orders were implemented in the
wake of the Second Vatican Council. However, traditional religious
orders may still use traditional practices. Also note that the
Church is unable to change certain items integral to the sacrament
[e.g. limiting the reception of holy orders to men (click
here for more information).]
|
"On
the evening of that first day of the week, when the doors were
locked, where the disciples were, for fear of the Jews, Jesus came
and stood in their midst and said to them, 'Peace be with you.'
When he had said this, he showed them his hands and his side. The
disciples rejoiced when they saw the Lord. (Jesus) said to them
again, 'Peace be with you. As the Father has sent me, so I send
you.' And when he had said this, he breathed on them and said to
them, 'Receive the Holy Spirit. Whose sins you forgive are
forgiven them, and whose sins you retain are retained.'" (Jn.
20:19-23)
"Do
not neglect the gift you have, which was conferred on you through
the prophetic word with the imposition of hands of the
presbyterate." (St. Paul, 1 Tm. 4:14)
"For
this reason, I remind you to stir into flame the gift of God that
you have through the imposition of my hands. For God did not give
us a spirit of cowardice but rather of power and love and
self-control. So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake; but bear your share of
hardship for the gospel with the strength that comes from
God." (St. Paul, 2 Tm. 1:6-8)
"For
this reason I left you [Titus] in Crete so that you might set
right what remains to be done and appoint presbyters [priests] in
every town, as I directed you" (St. Paul, Ti. 1:5)
"Can.
1024 Only a baptized man can validly receive sacred
ordination." (1983 Code of Canon Law)
"Can.
1012 The minister of sacred ordination is a consecrated
Bishop." (1983 Code of Canon Law)
"Can.
977 Orders are to be conferred by steps, so that ordination all at
once is prohibited." (1917 Code of Canon Law)
"Only to the apostles, and
thenceforth to those on whom their successors have imposed hands,
is granted the power of the priesthood." (Pope Pius XII)
"Can.
1033 Only one who has received the sacrament of sacred
confirmation may lawfully be promoted to orders." (1983 Code
of Canon Law)
"Christ,
who says to the Apostles: 'Do this in remembrance of me' (1 Cor
11:24), institutes the Sacrament of Holy Orders." (Pope John
Paul II)
"[O]nce
a man is ordained he never loses his Order." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"The
principal act of the priest's Order is to consecrate Christ's
body." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Can.
1013 No Bishop is permitted to consecrate anyone as Bishop, unless
it is first established that a pontifical mandate has been
issued." (1983 Code of Canon Law)
"Can.
1043 If the Christian faithful are aware of impediments to sacred
orders, they are obliged to reveal them to the ordinary or pastor
before the ordination." (1983 Code of Canon Law)
"Can.
999 All the faithful are bound to reveal to the Ordinary or to the
pastor any impediments to sacred orders, if they know of any,
before sacred ordination." (1917 Code of Canon Law)
"Can.
1011 §1 An ordination is normally to be celebrated in the
cathedral church. For pastoral reasons, however, it may be
celebrated in another church or oratory." (1983 Code of Canon
Law)
"Can.
1010 Ordination is to be celebrated within the solemnities of the
Mass on a Sunday or holy day of obligation. For pastoral reasons
it can take place also on other days, even weekdays." (1983
Code of Canon Law)
"Those bound by an impediment are to be barred from
the reception of orders. An impediment may be simple; or it may be
perpetual, in which case it is called an irregularity." [1983
Code of Canon Law (From Can. 1040)]
"Those
who are in sacred Orders signify Christ by more sublime
actions...than those who are married." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"Can.
1028 The diocesan Bishop or the competent Superior must ensure
that before they are promoted to any order, candidates are
properly instructed concerning the order itself and its
obligations." (1983 Code of Canon Law)
"Can.
949 In the canons that follow, by the name of major orders or
sacred orders are understood presbyterate, diaconate, and
subdiaconate; while minor orders are acolyte, exorcist, lector,
and doorkeeper." (1917 Code of Canon Law)
"Can.
1009 §1 The orders are the episcopate, the priesthood and the
diaconate. §2 They are conferred by the imposition of hands and
the consecratory prayer which the liturgical books prescribe for
each grade." (1983 Code of Canon Law) [Note: This Canon
was modified in 2009 - Canon 1009 "will be given an additional
third paragraph in which it is specified that the minister
constituted into the Order of the episcopate or the priesthood
receives the mission and power to act in the person of Christ the
Head, while deacons receive the faculty to serve the People of God
in the diaconates of the liturgy, of the Word and of charity" (VIS,
12/15/09) "...priests and bishops participate in the headship of
Christ 'in persona Christi,' whereas deacons serve the Church, the
people of God, through the ministry, services, or 'diaconias' of
liturgy, word, and charity...[there is a] clear distinction
between the diaconate and the presbyterate."]
"If
any one saith, that, besides the priesthood, there are not in the
Catholic Church other orders, both greater and minor, by which, as
by certain steps, advance is made unto the priesthood; let him be
anathema." (Council of Trent)
"If
any one saith, that the sacred unction which the Church uses in
holy ordination, is not only not required, but is to be despised
and is pernicious, as likewise are the other ceremonies of Order;
let him be anathema." (Council of Trent)
"Can.
1026 A person must possess due freedom in order to be ordained. It
is absolutely forbidden to force anyone in any way or for any
reason to receive orders or to turn away from orders anyone who is
canonically suitable." (1983 Code of Canon Law)
"Bishops
shall themselves confer orders; but, should they be prevented by
illness, they shall not send their subjects to another bishop for
ordination, unless they have been already approved of and
examined." (Council of Trent, 1564
A.D.)
"[T]he Sacrament of ordination would remain
in those ordained; and if, perhaps someone is removed from office
because of some fault, he will not lack the Sacrament of the Lord
once it has been imposed, though not it remains to his
judgment" (St. Augustine, Doctor of the Church, c. 401 A.D.)
"Can.
1030 The proper Bishop or the competent major Superior may, but
only for a canonical reason, even one which is occult, forbid
admission to the priesthood to deacons subject to them who were
destined for the priesthood, without prejudice to recourse in
accordance with the law." (1983 Code of Canon Law)
"The
sacred Orders are an impediment to the contracting of marriage and
annul the marriage that is already contracted. But the four lower
Orders neither impede the contracting nor annul the contract.
Therefore these are not sacred Orders." (St. Thomas Aquinas,
Doctor of the Church and "greatest theologian in the history
of the Church")
"[H]oliness
of life is required in one who receives an Order, that he may be
qualified to exercise it. Now a man sins mortally if he present
himself for orders in mortal sin. Much more therefore does he sin
mortally whenever he exercises his Order." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"[A]lthough
the bishop who is the minister of this sacrament has no authority
in respect of the conferring of this sacrament, nevertheless he
has some power with regard to the power of Order, which power he
confers, in so far as it is derived, from his." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"If
any one saith, that, by sacred ordination, the Holy Ghost is not
given; and that vainly therefore do the bishops say, Receive ye
the Holy Ghost; or, that a character is not imprinted by that
ordination; or, that he who has once been a priest, can again
become a layman; let him be anathema." (Council of Trent)
"Can.
1014 Unless the Apostolic See has granted a dispensation, the
principal bishop consecrator in an episcopal consecration is to be
joined by at least two consecrating bishops; it is especially
appropriate, however, that all the bishops present consecrate the
elect together with the bishops mentioned." (1983 Code of
Canon Law)
"If
any one saith, that order, or sacred ordination, is not truly and
properly a sacrament instituted by Christ the Lord; or, that it is
a kind of human figment devised by men unskilled in ecclesiastical
matters; or, that it is only a kind of rite for choosing ministers
of the word of God and of the sacraments; let him be
anathema." (Council of Trent)
"Can.
1037 A candidate for the permanent diaconate who is not married
and likewise a candidate for the priesthood, is not to be admitted
to the order of diaconate unless he has, in the prescribed rite,
publicly before God and the Church undertaken the obligation of
celibacy, or unless he has taken perpetual vows in a religious
institute." (1983 Code of Canon Law)
"Can.
1008 By divine institution some among Christ's faithful are,
through the sacrament of order, marked with an indelible character
and are thus constituted sacred ministers; thereby they are
consecrated and deputed so that, each according to his own grade,
they fulfil, in the person of Christ the Head, the offices of
teaching, sanctifying and ruling, and so they nourish the people
of God." (1983 Code of Canon Law) [Note: This Canon was
modified in 2009 - "The variation to the text of canon 1008 will
now limit itself to affirming that 'those who receive the
Sacrament of Orders are destined to serve the People of God with a
new and specific title'" (VIS, 12/15/09) "...priests and
bishops participate in the headship of Christ 'in persona
Christi,' whereas deacons serve the Church, the people of God,
through the ministry, services, or 'diaconias' of liturgy, word,
and charity...[there is a] clear distinction between the diaconate
and the presbyterate."]
"Can.
1031 §1 The priesthood may be conferred only upon those who have
completed their twenty-fifth year of age, and possess a sufficient
maturity; moreover, an interval of at least six months between the
diaconate and the priesthood must have been observed. Those who
are destined for the priesthood are to be admitted to the order of
diaconate only when they have completed their twenty-third
year." (1983 Code of Canon Law)
"Can.
1029 Only those are to be promoted to orders who, in the prudent
judgment of their own bishop or of the competent major superior,
all things considered, have sound faith, are motivated by the
right intention, have the requisite knowledge, possess a good
reputation, and are endowed with integral morals and proven
virtues and the other physical and psychic qualities in keeping
with the order to be received." (1983 Code of Canon Law)
"Can.
974 § 1 In order to be licitly ordained, there is required: 1°
Reception of the sacrament of confirmation; 2° Morals congruent
with the order begin received; 3° Canonical age; 4° Due
knowledge; 5° Taking up the lower orders; 6° Observation of the
interstices; 7° Canonical title, if it concerns major orders. §
2 As to what pertains to episcopal consecration, the prescription
of Canon 331 is to be observed." (1917 Code of Canon Law)
"Can.
1036 In order to be promoted to the order of diaconate or of
presbyterate, the candidate is to present to his bishop or
competent major superior a declaration written in his own hand and
signed in which he attests that he will receive the sacred order
of his own accord and freely and will devote himself perpetually
to the ecclesiastical ministry and at the same time asks to be
admitted to the order to be received." (1983 Code of Canon
Law)
"Whereas,
by the testimony of Scripture, by Apostolic tradition, and the
unanimous consent of the Fathers, it is clear that grace is
conferred by sacred ordination, which is performed by words and
outward signs, no one ought to doubt that Order is truly and
properly one of the seven sacraments of holy Church. For the
apostle says; I admonish thee that thou stir up the grace of God,
which is in thee by the imposition of my hands. For God has not
given us the spirit of fear, but of power and of love of
sobriety." (Council of Trent)
"Orders
are not degrees combining in one action or in one movement, so
that it be necessary to reach the last through the first; but they
are like degrees consisting in things of different kinds, such as
the degrees between man and angel, and it is not necessary that
one who is an angel be first of all a man. Such also are the
degrees between the head and all members of the body; nor is it
necessary that that which is the head should be previously a
foot" (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"It
is at least required that the ordainer know that nothing contrary
to holiness is in the candidate for ordination. But besides this
he is required to take the greatest care, in proportion to the
Order or office to be enjoined, so as to be certain of the
qualifications of those to be promoted, at least from the
testification of others. This is the meaning of the Apostle when
he says (1 Timothy 5:22): 'Impose not hands lightly on any
man.'" (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"The
worthy exercise of Orders requires not any kind of goodness but
excellent goodness, in order that as they who receive Orders are
set above the people in the degree of Order, so may they be above
them by the merit of holiness. Hence they are required to have the
grace that suffices to make them worthy members of Christ's
people, but when they receive Orders they are given a yet greater
gift of grace, whereby they are rendered apt for greater
things." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Order
may be understood in two ways. In one way as a sacrament, and
thus...every Order is directed to the sacrament of the Eucharist.
Wherefore since the bishop has not a higher power than the priest,
in this respect the episcopate is not an Order. In another way
Order may be considered as an office in relation to certain sacred
actions: and thus since in hierarchical actions a bishop has in
relation to the mystical body a higher power than the priest, the
episcopate is an Order." (St. Thomas Aquinas, Doctor of the
Church and "greatest theologian in the history of the
Church")
"For
any human act to be rightly ordered there must needs be the
direction of reason. Wherefore in order that a man exercise the
office of an Order, it is necessary for him to have as much
knowledge as suffices for his direction in the act of that Order.
And consequently one who is to be raised to Orders is required to
have that knowledge, and to be instructed in Sacred Scripture, not
the whole, but more or less, according as his office is of a
greater or lesser extent - to wit, that those who are placed over
others, and receive the care of souls, know things pertaining to
the doctrine of faith and morals, and that others know whatever
concerns the exercise of their Order." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"An
Order is said to be sacred in two ways. First, in itself, and thus
every Order is sacred, since it is a sacrament. Secondly, by
reason of the matter about which it exercises an act, and thus an
Order is called sacred, if it exercises an act about some
consecrated thing. In this sense there are only three sacred
Orders, namely the priesthood and diaconate, which exercise an act
about the consecrated Body and Blood of Christ, and the
subdiaconate, which exercises an act about the consecrated
vessels. Wherefore continency is enjoined them, that they who
handle holy things may themselves be holy and clean." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"Those
who are in minor Orders are not forbidden to marry by virtue of
their order; for although those Orders are entrusted with certain
spiritualities, they are not admitted to the immediate handling of
sacred things, as those are who are in sacred Orders. But
according to the laws of the Western Church, the use of marriage
is an impediment to the exercise of a non-sacred order, for the
sake of maintaining a greater honesty in the offices of the
Church. And since the holding of an ecclesiastical benefice binds
a man to the exercise of his Order, and since for this very reason
he enjoys the privilege of clergy, it follows that in the Latin
Church this privilege is forfeit to a married cleric." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"As
Dionysius says (De Ecclesiastica Hierarchia iii), 'even as the
more subtle and clear essences, being filled by the outpouring of
the solar radiance, like the sun enlighten other bodies with their
brilliant light, so in all things pertaining to God a man must not
dare to become a leader of others, unless in all his habits he be
most deiform and godlike.' Wherefore, since in every Order a man
is appointed to lead others in Divine things, he who being
conscious of mortal sin presents himself for Orders is guilty of
presumption and sins mortally. Consequently holiness of life is
requisite for Orders, as a matter of precept, but not as essential
to the sacrament; and if a wicked man be ordained, he receives the
Order none the less, and yet with sin withal." (St. Thomas
Aquinas, Doctor of the Church and "greatest theologian in the
history of the Church")
"The sixth sacrament is that of order, the
matter of which is that through whose transmission the order is
conferred: just as the priesthood is transmitted through the
offering of the chalice with wine and of the paten with bread; the
diaconate, however, by the giving of the book of the Gospels; but
the subdiaconate by the giving of the empty chalice with the empty
paten superimposed; and similarly with regard to the others by
allotment of things pertaining to their ministry. The form of such
priesthood is: Accipe potestatem offerendi sacrificium in ecclesia
pro vivis et mortuis, in nomine Patris et Filii et Spiritus Sancti.
And thus with regard to the forms of the other orders, as is
contained extensively in the Roman pontifical. The ordinary
minister of this sacrament is the bishop. The effect is increase
of grace, so that the one ordained be a worthy minister."
(Pope Eugenius IV, "Exultate Deo", 1439 A.D.)
"Ordinations
of sacred orders shall be celebrated publicly, at the time
appointed by law, and in the cathedral churches, in the presence
of the canons of that church, who are to be invited for that
purpose; but, if they are celebrated in some other place of the
diocese, in the presence of the clergy of the place; the principal
church being always, as far as possible, made use of. But each one
shall be ordained by his own bishop. And if any one ask to be
promoted by another bishop, this shall by no means be allowed him,
even under the pretext of any general or special rescript or
privilege whatsoever, even at the appointed times; unless his
probity and morals be recommended by the testimony of his own
Ordinary; otherwise, he who ordains him shall be suspended from
conferring orders during a year, and he who has been ordained
shall be suspended from exercising the orders which he has
received, for as long a period as shall seem expedient to his own
Ordinary." (Council of Trent, 1565
A.D.)
"Can.
978 § 1 Interstitial time are to be observed in ordinations so
that those ordained, according to the prescriptions of the Bishop,
can exercise them. § 2 The intervals between first tonsure and
doorkeeper and the other individual minor orders are left to the
prudent judgement of the Bishop; but between acolyte and subdeacon,
subdeacon and deacon, and deacon to presbyter, there shall be no
promotions before acolyte [has been exercised] at least one year,
[and for] subdeacon and deacon [there need to be] at least three
months in which one so ordained can function therein, unless
necessity or utility of the Church in the judgment of the Bishop
shows otherwise. § 3 Nevertheless, without special permission
from the Roman Pontiff, minor orders shall never be conferred
along with the subdiaconate or two holy orders conferred on the
same day, reprobating any contrary custom; nor shall first tonsure
be conferred with any of the minor orders, not all of the minor
orders at one time." (1917 Code of Canon Law)
"Multiplicity
of Orders was introduced into the Church for three reasons. First,
to show forth the wisdom of God, which is reflected in the orderly
distinction of things both natural and spiritual. This is
signified in the statement of 3 Kings [1 Kings] 10:4,5 that 'when
the queen of Saba saw ... the order of' Solomon's 'servants ...
she had no longer any spirit in her,' for she was breathless from
admiration of his wisdom. Secondly, in order to succor human
weakness, because it would be impossible for one man, without his
being heavily burdened, to fulfill all things pertaining to the
Divine mysteries; and so various orders are severally appointed to
the various offices; and this is shown by the Lord giving Moses
seventy ancients to assist him. Thirdly, that men may be given a
broader way for advancing (to perfection), seeing that the various
duties are divided among many men, so that all become the
cooperators of God; than which nothing is more God-like, as
Dionysius says (De Ecclesiastica Hierarchia iii)." (St.
Thomas Aquinas, Doctor of the Church and "greatest theologian
in the history of the Church")
"Can.
1041 The following persons are irregular for the reception of
orders: 1° one who suffers from any form of insanity, or from any
other psychological infirmity, because of which he is, after
experts have been consulted, judged incapable of being able to
fulfil the ministry; 2° one who has committed the offence of
apostasy, heresy or schism; 3° one who has attempted marriage,
even a civil marriage, either while himself prevented from
entering marriage whether by an existing marriage bond or by a
sacred order or by a public and perpetual vow of chastity, or with
a woman who is validly married or is obliged by the same vow; 4°
one who has committed wilful homicide, or one who has actually
procured an abortion, and all who have positively cooperated; 5°
one who has gravely and maliciously mutilated himself or another,
or who has attempted suicide; 6° one who has carried out an act
of order which is reserved to those in the order of the episcopate
or priesthood, while himself either not possessing that order or
being barred from its exercise by some canonical penalty, declared
or imposed." (1983 Code of Canon Law)
"It
is written in the Appendix of Gratian: 'It is not lawful for every
priest to loose or bind another priest's parishioner.' Therefore a
priest cannot absolve everybody. Further, judgment in spiritual
matters should be better regulated than in temporal matters. But
in temporal matters a judge cannot judge everybody. Therefore,
since the use of the keys is a kind of judgment, it is not within
the competency of a priest to use his key with regard to
everyone... Now the use of the keys implies a certain power to
exercise authority, whereby the one on whom the keys are used,
becomes the proper matter of that act. Therefore he that has power
over all indiscriminately, can use the keys on all, whereas those
who have received authority over distinct persons, cannot use the
keys on everyone, but only on those over whom they are appointed,
except in cases of necessity, when the sacraments should be
refused to no one... A material key can open only its own lock,
nor can any active force act save on its own matter. Now a man
becomes the matter of the power of order by jurisdiction: and
consequently no one can use the key in respect of another over
whom he has not jurisdiction." (St. Thomas Aquinas, Doctor of
the Church and "greatest theologian in the history of the
Church")
"The
matter employed outwardly in the sacraments signifies that the
power which works in the sacraments comes entirely from without.
Wherefore, since the effect proper to this sacrament, namely the
character, is not received through any operation of the one who
approaches the sacrament, as was the case in Penance, but comes
wholly from without, it is fitting that it should have a matter,
yet otherwise than the other sacraments that have matter; because
that which is bestowed in the other sacraments comes from God
alone, and not from the minister who dispenses the sacrament;
whereas that which is conferred in this sacrament, namely the
spiritual power, comes also from him who gives the sacrament, as
imperfect from perfect power. Hence the efficacy of the other
sacraments resides chiefly in the matter which both signifies and
contains the divine power through the sanctification applied by
the minister; whereas the efficacy of this sacrament resides
chiefly with him who dispenses the sacrament. And the matter is
employed to show the powers conferred in particular by one who has
it completely, rather than to cause power; and this is clear from
the fact that the matter is in keeping with the use of
power." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"By
a certain fittingness the very nature of holy Order requires that
it should be an impediment to marriage: because those who are in
holy Orders handle the sacred vessels and the sacraments:
wherefore it is becoming that they keep their bodies clean by
continence (Isaiah 52:11). But it is owing to the Church's
ordinance that it is actually an impediment to marriage. However
it is not the same with the Latins as with the Greeks; since with
the Greeks it is an impediment to the contracting of marriage,
solely by virtue of Order; whereas with the Latins it is an
impediment by virtue of Order, and besides by virtue of the vow of
continence which is annexed to the sacred Orders; for although
this vow is not expressed in words, nevertheless a person is
understood to have taken it by the very fact of his being
ordained. Hence among the Greeks and other Eastern peoples a
sacred Order is an impediment to the contracting of matrimony but
it does not forbid the use of marriage already contracted: for
they can use marriage contracted previously, although they cannot
be married again. But in the Western Church it is an impediment
both to marriage and to the use of marriage, unless perhaps the
husband should receive a sacred Order without the knowledge or
consent of his wife, because this cannot be prejudicial to
her." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"In
the same way, actually that baptism is the distinctive mark of all
Christians, and serves to differentiate them from those who have
not been cleansed in this purifying stream and consequently are
not members of Christ, the sacrament of Holy Orders sets the
priest apart from the rest of the faithful who have not received
this consecration. For they alone, in answer to an inward
supernatural call, have entered the august ministry, where they
are assigned to service in the sanctuary and become, as it were,
the instruments God uses to communicate supernatural life from on
high to the Mystical Body of Jesus Christ. Add to this...the fact
that they alone have been marked with the indelible sign
'conforming' them to Christ the Priest, and that their hands alone
have been consecrated 'in order that whatever they bless may be
blessed, whatever they consecrate may become sacred and holy, in
the name of our Lord Jesus Christ' Let all, then, who would live
in Christ flock to their priests. By them they will be supplied
with the comforts and food of the spiritual life. From them they
will procure the medicine of salvation assuring their cure and
happy recovery from the fatal sickness of their sins. The priest,
finally, will bless their homes, consecrate their families and
help them, as they breathe their last, across the threshold of
eternal happiness." (Pope Pius XII, "Mediator Dei",
1947 A.D.)
"It
is worse to raise the wicked to the sacred ministry, than not to
correct those who are raised already. But Heli sinned mortally by
not correcting his sons for their wickedness; wherefore 'he fell
backwards ... and died' (1 Kings [1 Samuel] 4:18). Therefore he
who promotes the unworthy does not escape sin. Further, spiritual
things must be set before temporal things in the Church. Now a man
would commit a mortal sin were he knowingly to endanger the
temporalities of the Church. Much more therefore is it a mortal
sin to endanger spiritual things. But whoever promotes the
unworthy endangers spiritual things, since according to Gregory (Hom.
12 in Evangelia) 'if a man's life is contemptible, his preaching
is liable to be despised'; and for the same reason all the
spiritual things that he dispenses. Therefore he who promotes the
unworthy sins mortally... Our Lord describes the faithful servant
whom He has set 'over His household to give them their measure of
wheat.' Hence he is guilty of unfaithfulness who gives any man
Divine things above his measure: and whoso promotes the unworthy
does this. Wherefore he commits a mortal crime, as being
unfaithful to his sovereign Lord, especially since this is
detrimental to the Church and to the Divine honor which is
promoted by good ministers. For a man would be unfaithful to his
earthly lord were he to place unworthy subjects in his
offices." (St. Thomas Aquinas, Doctor of the Church and
"greatest theologian in the history of the Church")
"Can. 2 (90). When a bishop is ordained,
let two bishops place (expose) and hold the book of the Gospels
above his head, and while one pours forth the benediction upon
him, let all the remaining bishops, who are present, touch his
head with their hands. Can 3 (91). When a priest is ordained,
while the bishop is blessing [him] and holding his hands over his
head, let all the priests also, who are present, hold their hands
close to the hands of the bishop above his head. Can. 4 (92). When
a deacon is ordained, let the bishop alone, who blesses him, place
his hands above his head, because he is consecrated not for the
priesthood, but for the ministry. Can. 5 (93). When a subdeacon is
ordained, because he does not receive the imposition of hands, let
him receive the empty paten from the band of the bishop, and the
empty chalice. But from the hand of the archdeacon let him receive
the cruet with the water and the maniple, and the towel. Can. 6
(94). When an acolyte is ordained, let him indeed be taught by the
bishop how he ought to conduct himself in his office; let him
receive from the archdeacon the candlestick with the wax tapers,
so that he may know that he is about to be given the right to
kindle the lights of the church. Let him also receive the empty
cruet for carrying the wine at the Eucharist of the Blood of
Christ. Can. 7 (95). When the exorcist is ordained, let him
receive from the hand of the bishop the little book in which the
exorcisms are written, while the bishop says to him: Receive and
commit to memory, and have the power of imposing the hand upon one
possessed of the devil, whether [he be] baptized or a catechumen.
Can. 8 (96). When a lector is ordained, let the bishop speak a
word concerning him to the people, pointing out his faith, his
life, and his ability. After this, while the people look on, let
him hand him the book, from which he is about to read, saying to
him: Receive and be the reporter of the word of God; if you
fulfill the office faithfully and usefully, you will have a part
with those who have administered the word of God. Can. 9 (97).
When a porter is ordained, after he has been instructed by the
archdeacon as to how he ought to live in the house of God, at the
suggestion of the archdeacon let the bishop hand him the keys of
the church from the altar, saying: So act as if You were about to
give God the reason for these things which are opened with those
keys. Can. 10 (98). The psalmist, that is the cantor, can receive
his office of singing without the knowledge of the bishop, by the
sole order of the presbyter, the presbyter saying to him: See that
what you sing with your heart, and what you believe with your
heart, you confirm with your deeds." (From 'Ancient
Statutes of the Church', Council of Chalcedon, 451 A.D.)
Also
See: Holy
Orders (Gen'l. Info.)
| Holy
Orders (Catechism of the Council of Trent)
| Praise
/ Benefits of Holy Orders | Character
Imprinted on the Soul | Priests
& Vocations Section | Priests
& Vocations (Reflections) | Priests
/ Priesthood (Priests & Vocations Reflections) | Priests
& The Sacraments (Priests & Vocations Reflections) | Why
Priestly Celibacy? | Top
Reasons Why Women Can't Be Priests
| Priests
/ Vocations (Classic Encyclicals) | Holy
Orders (Topical Scripture) | Prayers
for Priests
/ Bishops / Pope / The Church | Vatican
View Section | Vatican
View (Reflections)
Note:
Categories are subjective and may overlap. For more items related
to this topic, please review all applicable categories. For more
'Reflections' and for Scripture topics, see links below.
Top |
Reflections: A-Z | Categ.
| Scripture: A-Z |
Categ.
| Help |
