Form of Ordination

To n. 882.

Since, according to several authors, the Preface in the Ordination of Presbyters, especially the last words, "Grant, we beseech Thee, Almighty Father, IN these Thy servants the dignity of the Presbyterate," etc., pertains to the form of the Sacrament, it is asked:

1. Whether in the aforesaid words, the word ut used through inadvertence in place of in, substantially vitiates the form?

2. What is to be done in this case?

The matter is evident that the aforesaid change is substantial in that proposition: "Grant, we beseech Thee," etc. For by substituting the word ut for the word in, no sense at all remains.

But from this no doubt can be had concerning the validity of the ordination. For although there are authors who assert that the aforesaid Preface pertains to the form of the Sacrament, nevertheless that is not true.

For first, the form accompanies the matter; the matter here is the imposition of hands, which, when the Preface is pronounced, has been altogether completed. Moreover, when the Preface is pronounced, other rites and other ceremonies have already intervened between the imposition of hands and the Preface, with which consequently the Preface could no longer be joined with the matter as form. And finally the Preface is not recited with hands extended over those ordained, which extension is the continuation of the prior imposition of hands and consequently joins it morally with the form: "Let us pray, most dear brethren," etc.; but it is recited with hands extended before the breast, and this extension of hands before the breast, according to the Decisions of the Holy Office, in no way suffices for the validity of ordination if it is used in place of the aforesaid extension. Therefore it is a very different rite. And consequently, when the extension of the hands and the form which accompanies it have ended, the whole essential rite has been completed, nor do those things which follow pertain to the essence.

After the extension of the hands and the accompanying form, "Let us pray, most dear brethren," etc., there follow: genuflection, rising, extension of hands before the breast. This most certainly does not pertain to the essence of ordination as matter; therefore neither does the accompanying prayer and Preface.

To the preceding intrinsic considerations there are added several Decisions of the Holy Office, from which it is established that the substantial form of the imposition of hands is only the aforesaid Prayer: "Let us pray, most dear brethren."

The Holy Office, March 17, 1897, declared that a priest was to be ordained again under condition, when the Bishop did not remember whether he had held his hands elevated over the head of the one to be promoted, in the second imposition, while the prayer was recited: "Let us pray, most dear brethren."

The same Holy Office, July 6, 1898, declared that an ordination is valid if the Bishop, noticing the defect of extension of the hand before the handing over of the instruments, himself alone extends the hand over those to be ordained and repeats in a low voice the exhortation: "Let us pray, most dear brethren."

Ordinations have been declared valid by the Holy Office if the Bishop held the hand extended at least immediately before or immediately after the prayer "Let us pray," or at least did not omit it entirely during the aforesaid prayer. See Enchiridion Morale, 4th ed., p. 621 ff.; St. Alphonsus, ed. Fr. Gande, vol. 3, p. 755 ff., note d.

Therefore the necessary and substantial form is only the Prayer: "Let us pray," etc. For if the imposition of hands is not made during it, or immediately after it, the ordination is to be repeated. Therefore the substantial form corresponding to the matter, or imposition of hands, is only the aforesaid Prayer.

And this is confirmed. For according to the Sacred Congregation of Rites, February 18, 1843, the Roman Church imposes hands on those to be ordained ONLY IN THE FIRST PRAYER: "LET US PRAY, MOST DEAR BRETHREN." Therefore only this Prayer substantially refers to the imposition of hands. Therefore the other Prayer and the following Preface are altogether substantially foreign to the imposition of hands. And consequently they are not its form.

But it is superfluous to note that that "only" refers to the Prayer, that is, to the form, and not to the imposition of hands; for the Roman Church, besides that imposition of hands in that Prayer, also uses another imposition of hands at the end of the Ordination, in that other handing over of power: "Receive the Holy Spirit," etc. Therefore the sense of that proposition is: The second imposition of hands, which according to the common opinion is only a continuation of the first, is had only in that Prayer. Therefore, when the imposition of hands or application of the matter is finished, the form which refers to it, and which regularly coexists with it, ends.

And certainly, if the imposition of hands is had only in the Prayer: "Let us pray, most dear brethren," etc., therefore it is not had in the other following Prayer and much less in the following Preface. If in this the imposition of hands is not had, evidently this Preface cannot be referred and joined as form with matter which is not present.

And this is confirmed, because the Preface is recited not with hands extended over those to be ordained, but with hands extended before the breast, which extension, according to the Decrees of the Holy Office, is not an imposition of hands, and in place of this would render ordination invalid, or certainly doubtful.

Therefore, when the extension of hands over those to be ordained and the accompanying Prayer, "Let us pray, most dear brethren," are finished, the rite of imposition of the hand with its form has been completed; and another ceremony altogether begins. This is also shown by the fact that the one ordaining then turns to the altar, etc. And this also does not seem to be omitted in the last place: that it seems incongruous for so long a form to be used here, since regularly in all the sacraments it is accustomed to be very brief. For that form would be almost two pages long.

These things having been premised, it seems that the proposed doubts must be answered: To the first: Provision will be made in the second.

To the second: Let him acquiesce. And thus the Sacred Congregation of the Sacraments responded to this Case, September 17, 1914.