Distinction LXXVII

GRATIAN. At these times, according to Anacletus, Zephyrinus, Gelasius, and Pelagius, bishops, priests, and deacons are to be ordained. According to Pope Leo, however, the best man among the priests or deacons of the same church is to be ordained metropolitan. But no one from among monks or laymen ought to arrive at the supreme priesthood except through the grades of the Church. Hence Pope Gelasius:

Enacting this, we command you and all to observe it: that those who deserve to be ordained are to approach ecclesiastical orders in the Church in this way; that is, if anyone deserves to be a bishop, let him first be a doorkeeper, then a reader, thereafter an exorcist, from there let him be consecrated an acolyte, and finally a subdeacon, then a deacon, and afterward a priest; from there, if he deserves it, let him be ordained bishop. Likewise Zosimus, Bishop of the city of Rome, says, [to Hesychius, epistle I, c. 3]:

In the individual grades these periods are to be observed if a man has given his name to ecclesiastical ministries from infancy: he is to be held among the readers and exorcists for five years; thereafter let him be made an acolyte or subdeacon for fourteen years, and thus, if he deserves it, let him approach the blessing of the diaconate, in which order he ought to adhere for five years if he has conducted himself blamelessly. Thereafter, with his years of service supporting him and proofs of his own faith having been given through so many grades, he will be able to merit the priesthood; from which place, if a more exacting life has led him to good conduct, he ought to hope for the supreme pontificate. § 1. Let the defenders of the Church also, who are made from laymen, be held to the aforesaid observance if they deserve to be in the clerical order.

Likewise Pope Siricius, [to Himerius of Tarragona, epistle I, c. 9]. Whoever therefore has devoted himself to the services of the Church from his infancy ought to be baptized before the years of puberty and joined to the ministry of the readers. If from the beginning of adolescence until the thirtieth year of age he has lived commendably, content with only one wife—and she a virgin whom he received with the common blessing through the priest—he ought to be an acolyte and subdeacon, after which let him approach the grade of the diaconate if he has first proved himself worthy, with continence going before. There, if he has ministered laudably for more than five years, let him fittingly obtain the presbyterate. Thereafter, after ten years, he will be able to attain the episcopal chair, provided nevertheless that through these periods the integrity of his life and faith has been approved. But one who, already advanced in age, is stirred by the manner of life of a better purpose and hastens to pass from the lay state to the sacred soldiery will obtain the fruit of his desire in no other way than if, at the time when he is baptized, he is immediately joined to the number of readers or exorcists, provided nevertheless that it is established that he has had or has one wife and received her as a virgin. When he has been initiated, after two years have been completed, let him be made an acolyte and subdeacon for another five years, and thus let him be promoted to the diaconate if through these periods he has been judged worthy. Thereafter, with the passage of the required periods, let him not undeservedly be joined to the presbyterate or episcopate if the election of the people and clergy has summoned him.

Likewise from the Sixth Synod, [c. 15]. Let a subdeacon be ordained at no less than twenty years of age. § 1. But if anyone has been ordained in some priestly order outside the established periods, let him be deposed.

Likewise from the Third Council of Carthage, [c. 4]. It has pleased us that deacons are not to be ordained, nor virgins consecrated, before twenty-five years of age, and that readers are not to salute the people.

Likewise from the Council of Agde, [cc. 16 and 17]. Let a bishop by no means entrust the blessing of the diaconate to persons younger than twenty-five years. § 1. Certainly, if married young men have consented to be ordained, the will of their wives is also to be sought in such a way that, with the sleeping chamber of the dwelling set apart and religious life promised, they may be ordained after they have together been converted. § 2. But let no metropolitan presume to ordain a priest or bishop before thirty years, that is, before he reaches the age of a perfect man, lest through his age—as sometimes happens—he be blamed for some error.

Likewise from the Fourth Council of Toledo, [c. 20]. In the old law the Levites are commanded to serve the tabernacle from the twenty-fifth year, whose authority the holy Fathers also followed in the canons. Forgetful both of divine law and of the precepts of the canons, we make infants and boys Levites before the lawful age or experience of life. And therefore both divine law and the canonical judgments admonish us that this is not to be done by us any longer, but that Levites be consecrated from their twenty-fifth year of age and priests ordained from their thirtieth.

Likewise Gelasius, [Pope, to the Bishops throughout Lucania, epistle I, c. 3]. If anyone instructed in a religious purpose and monastic disciplines approaches the clerical office, first let his past life be investigated: whether he is proved to be stained by no grave crime, whether perhaps he has not had a second wife, and whether he is shown not to have taken a woman rejected by her husband.

The same, [in the same and the following chapter]. Let a novice monk supported by uprightness of conduct be made immediately a reader, notary, or certainly a defender; after three months let him be an acolyte, especially if age also supports him in this. In the sixth month let him receive the name of subdeacon, and, if he is of modest manner of life and upright will, in the ninth month let him be a deacon, and when the year has been completed let him be a priest; for the devotion of a holy purpose voluntarily undertaken is shown to have furnished him what the intervals of years would have conferred. § 1. But if any layman is to be aggregated to ecclesiastical offices, it is fitting to examine a person of this kind in each of the matters comprehended above so much more carefully as it is established that there is a difference between worldly and religious life, because ecclesiastical ministries are in any event to be assigned to suitable persons, not thrust upon unsuitable merits. And what can be fit for sacred services is to be sought in their qualities so much more as time is cut away from the period within which they would be attained, so that uprightness of conduct may be shown to possess what a more extended course of practice has not conferred, lest through the occasion of supplying a scarcity of clergy we be reckoned to have introduced vices into divine worship rather than to have procured lawful advantages for the Lord’s household. For their promotions we nevertheless add six months beyond the limits of a year, since, as has been said, a distinction ought to exist between a person devoted to divine worship and one coming from the manner of life of laymen. Yet we believe these things are to be indulged only to such an extent that, when this occasion has ceased for the churches, the ancient form of the paternal canons is preserved.