Article I: On The Notion Of Order

1885. I. DEFINITION. Order, generally, is the apt disposition of things among themselves and to some end.

Order, specifically, considered in relation to our scope, is taken in two ways: 1. passively, for a certain grade, or state of men, who by some consecration are deputed to the divine ministry in the Church of Christ; in which respect it is not a Sacrament, but something permanent; 2. actively, for the sacred rite itself through which a man is enrolled into this sort of state and dignity of the divine ministry: in which sense it is something transitory, and is commonly defined: "A certain seal of the Church, by which spiritual power is handed over to the Ordained, in order to the Eucharist...."¹ So defined, Order comprehends also the lower grades or minor Orders, which, more probably, are not instituted by Christ the Lord, but only by the Church.

But more exactly Order, insofar as instituted by Christ the Lord, can be defined: "A Sacrament of the New Law, by which there is handed over the power of consecrating, offering, and ministering the Body and Blood of Christ, and also of remitting sins, or of serving the priest from office."

From Trent, sess. 13, cap. 1 and 2.

1886. II. DISTINCTION OF ORDERS. It is of faith that there are MANY Orders in the Church, as Trent defines, sess. 23, can. 2: "If anyone shall say that, besides the priesthood, there are not in the Catholic Church other Orders, both major and minor, through which, as through certain grades, one tends to the priesthood: let him be anathema."

SEVEN ORDERS are counted in the Latin Church, namely: four minor ones: Ostiariate, Lectorate, Exorcistate, and Acolythate; three major ones: Subdiaconate, Diaconate, Priesthood or Presbyterate. The three latter are also called sacred, both because they immediately concur in confecting or ministering the Eucharist, and chiefly because they have annexed the obligation of perpetual chastity, by which the Ordained are consecrated to God.²

The distinction of Orders, according to D. Thomas,³ is taken according to relation to the EUCHARIST, insofar as it is confected, distributed, and received. - Hence, either the matter is of consecrating the Eucharist, and for this the Priesthood is given; or of distributing it, and in this the Deacon cooperates with the priest; or in preparing the sacred vessels, that the matter may be received in them, which pertains to the Subdeacon; or of presenting the matter itself, and this pertains to the Acolyte. - But as regards the recipients, these ought to be clean: therefore the unclean are to be kept away. Of these there is a THREEFOLD genus: some are those who do not wish to receive the Faith, as Infidels, to whom the church is to be closed, and this pertains to the Doorkeepers; others, who indeed have received the faith, but are not yet sufficiently instructed, such as Catechumens, and to these Lectors are given; others, who indeed sufficiently abound in doctrine, but are detained by the demon, as Energumens, and to these Exorcists are deputed.

Tonsure and Episcopate do not hinder the sevenfold number of Orders. - For Tonsure is not an Order, but a disposition to Orders, as is clear from Trent, sess. 23, cap. 2. But Episcopate is the complement of Presbyterate, since Priesthood is subdivided into Presbyterate and Episcopate.⁴

1887. III. TRUTH OF THE SACRAMENT. Order, or sacred Ordination, is a true and properly so-called SACRAMENT of the New Law. For it has the three things which constitute a Sacrament, namely: 1. a sensible sign through the imposition of hands with the words joined to it, from Acts of the Apostles, c. 6, 6: "And praying, they imposed hands upon them"; 2. the promise of grace, from 1 Tim. 4, 14: "Do not neglect the grace... which was given to you with the imposition of the hands of the presbytery"; 3. the institution of Christ, from Eph. 4, 11: "He gave some... Apostles... and others pastors and doctors... unto the work of ministry"; and from Luke 22, 19: "Do this in commemoration of me": by which words the priesthood was openly instituted. It is confirmed from Trent, sess. 23, can. 3: "If anyone shall say that Order or sacred Ordination is not truly and properly a Sacrament instituted by Christ the Lord: let him be anathema."⁵

1888. Questions. Q. 1. Whether the individual seven Orders are Sacraments?

Resp. 1. It is of faith that the PRESBYTERATE is a Sacrament, because at least concerning it those things are verified which we have said of Order in general, and those words of Trent (sess. 23, can. 4): "If anyone shall say that through sacred Ordination the Holy Spirit is not given, and therefore that the Bishops say in vain: Receive the Holy Spirit, or that through it a character is not imprinted: let him be anathema."

Resp. 2. It is certain, although not of faith, that the DIACONATE is a Sacrament; because in it are found the essentials required for a Sacrament, namely a certain matter, which is the imposition of hands, and a form with the promise of grace, in these words: Receive the Holy Spirit, etc. - It is established besides from Trent, sess. 23, can. 6: "If anyone shall say that in the Catholic Church there is not a hierarchy instituted by divine ordination, which consists of Bishops, Presbyters, and ministers (who are at least deacons): let him be anathema."

Resp. 3. "That the other Orders, namely the SUBDIACONATE and the FOUR MINOR ORDERS, are still Sacraments, is sufficiently probable, from D. Thomas, since to each Order a matter and form seem to have been assigned.... Nevertheless, it is more probable that they are not Sacraments; because in them matter is lacking, namely the imposition of hands, which (as we shall soon say) is more probably the sole matter of Order; and the form is also lacking which expresses the production of grace, since in the conferral of the aforesaid Orders no mention is made of grace, but only of the power which is handed over."⁶ Add to these things that in the Greek Church the minor Orders are not found, except the Lectorate. - And hence it follows that those who are promoted to Orders lower than the diaconate with consciousness of mortal sin cannot be condemned of certain sacrilege. Make an exception as regards the Eucharist, which they receive in the Ordination itself.

Q. 2. Whether the EPISCOPATE is a Sacrament distinct from the Presbyterate?

Resp. 1. It is of faith that the Episcopate was instituted by Christ the Lord, and that through it Bishops are made, by divine right, superiors to presbyters: as is established from Trent, sess. 23, can. 6 and 7. - 2. Yet it is not of faith that it is a Sacrament distinct from the Presbyterate; for D. Thomas and not a few others deny this, who teach that the Episcopate is an extension or complement of the presbyterate: led, namely, by this reason, that through the Episcopate no broader and more sublime power of consecrating and offering is conferred. Hence, they say, it is not required that a new character be imprinted, but it is sufficient that the character of priesthood be perfected and extended to other offices: almost in the way in which, in the Ordination of a presbyter, the sacerdotal power through the final imposition of hands is extended to the power of remitting and retaining sins. But very more probably and most commonly, others teach with Bellarmine that the Episcopate is a Sacrament distinct from the Presbyterate, and that in it a special character is imprinted; both because it is conferred through the imposition of hands and through the form: Receive the Holy Spirit; and especially because through it a special power is handed over, not only as regards various sacred functions, but also as regards the Eucharist itself, namely the power of constituting the ministers of this Sacrament.⁷

Q. 3. Whether and how the various Orders constitute only ONE SACRAMENT?

Resp. "They constitute only one Sacrament from unity of end, since the individual Orders are ordered to confecting the one Sacrifice of the Mass; and all (in the opinion of St. Thomas) are supposed to have been instituted by Christ in those words: 'Do this in commemoration of me.' For in the Order of Priesthood the others are either contained eminently, as are the inferior Orders, or consequently with respect to the Episcopate."⁸