Article III: On The Matter And Form Of Order

Here we shall PRE-NOTE two things: - The first is that the controversy which is moved concerning the form and matter of Order pertains least of all to practice, since in the administration of the Sacraments the safer part must necessarily be chosen. - The other is that the minor Orders and Subdiaconate, which the more probable opinion denies to be Sacraments, on account of a certain analogy with the Sacraments, likewise consist of matter and form. These things having been pre-noted, we say:

1900. I. Of the Orders which more probably are not Sacraments, the REMOTE MATTER is the instruments, but the PROXIMATE matter is the handing over of these instruments; and the FORM is the words which the Bishop pronounces in the handing over of the instruments.¹⁵ Thus commonly. - Hence:

1. A DOORKEEPER is ordained in the handing over of the keys of the church. If several are ordained, it is not required that individuals succeed one another in touching the keys; it suffices that the touch be made by twos or fours jointly, provided it be done with the right hand, at the time when the Bishop pronounces the formula. Thus the S. R. C., March 11, 1820.¹⁶ But if keys of a Church or Oratory are lacking, the Ordainer can use any key whatsoever. (S. Congr. de Prop. F. to the Apostolic Vicar of Cochin-China, March 23, 1844.)¹⁷

2. A LECTOR is ordained by the handing over of the book of prophecies and epistles. If in place of the book of epistles or lectionary a Bible or Breviary were handed over, the Ordination would be not only valid, but also licit; otherwise, if another book were handed over.¹⁸

3. An EXORCIST is ordained by the handing over of the book of exorcisms.

4. An ACOLYTE is ordained by the handing over of empty ampullae, or at least of one, and of a candlestick with an extinguished candle; because it is his part to prepare the light and the wine and water for Mass. But the character (if any is imprinted) is imprinted in the handing over of the cruets, because in this latter handing over the more principal power is conferred.¹⁹

5. A SUBDEACON is ordained both by the handing over of an empty chalice with an empty paten placed upon it, and by the handing over of the book of Epistles.

Among the Greeks, the imposition of hands is had for the matter of the subdiaconate; yet they deny that the Sacrament is conferred by that imposition.²⁰

1901. II. Of the Orders which are certainly Sacraments, the ESSENTIAL MATTER, according to the more probable opinion, is the imposition of hands alone; but the FORM is the words which accompany the imposition of hands. But the handing over of the instruments is ACCIDENTAL matter, although integral. - This opinion is proved: 1. from those texts of Scripture which commemorate that both deacons and Bishops and presbyters were ordained through the imposition of hands; 2. from the Fourth Council of Carthage, where it is said: "When a deacon is ordained, the Bishop alone shall place his hands over his head"; and from Trent (sess. 14, cap. 3, on Extreme Unction), where it is declared that the ministers of Extreme Unction are priests duly ordained through the imposition of the hands of the presbytery. Add that the handing over of instruments was not introduced before the eighth or ninth century. Therefore, if priests in the first centuries were validly ordained through the imposition of hands alone, it follows that Ordination essentially consists in the imposition of hands.²¹

Yet neither are the two contrary opinions improbable: of which one teaches that the matter of the diaconate, as also of the inferior Orders, consists in the handing over of the instruments alone, but the form in the accompanying words; while the other opinion contends that both the handing over of the instruments and the imposition of hands are required for the essence of the diaconate, with the corresponding form.²²

Therefore, FOR PRACTICE, according to the safer opinion which must be held:

1. The MATTER of the Diaconate is both the imposition of the hands of the Bishop over the head of each one of the Ordinands, and the handing over of the book of Gospels; and its FORM is the accompanying words.

2. The MATTER of the Presbyterate likewise is twofold, namely the handing over of the chalice with wine and water, and of the paten with bread placed upon it, and then the imposition of hands. But in the Ordination of presbyters this is threefold: the first, when the Bishop extends both hands over the head of each Ordinand, saying nothing; the second, when together with the presbyters he holds the right hand extended over the Ordinands, pronouncing these words: "Let us pray, most dear brethren, etc."; the third finally, when after Communion he again imposes both hands on the head of each, saying: "Receive the Holy Spirit, etc." Hence it is asked, which of these three impositions is the essential matter? And we respond: It is certain that the first is not essential, since no form corresponds to it. But neither is the third imposition essential, according to the common opinion, both because it was not in use among the Latins through the first twelve centuries, and because it supposes them already consecrated priests, since they have already consecrated the Eucharist with the Bishop.

It remains therefore to be said that the second imposition (which is properly that of the presbytery) is the essential matter.¹

3. The necessary MATTER of the Episcopate is certainly the imposition of the hands of the consecrating Bishop, to whom two other Bishops assist, or in a case of necessity, two priests, by dispensation of the Apostolic See. - Probably there is also required for validity the imposition of the book of Gospels over the head and shoulders of the Ordinand, with the accompanying words. - Indeed, according to several, there also pertain to the essential rite both the anointing of chrism on the head, and the handing over of the pastoral staff and ring. This must be held in practice, although it is little probable.²

1902. It is to be noted, says St. Alphonsus, that in conferring sacred Orders there is required: 1. that the matter be handed over by the same Bishop who pronounces the form. But D. Thomas teaches that it is otherwise in the conferral of minor Orders.³ There is required 2. that the chalice and paten which are handed over either to the subdeacon or to the presbyter be consecrated, although many say that this is only of precept.⁴ In the Ordination of a presbyter there is required 3. that together with the chalice and paten both species of bread and wine be handed over at the same time, to express the power over the whole Sacrifice.⁵ There is required 4. that the cup of the chalice and the paten be touched at the same time; although it is commonly taught that it is not absolutely required that the host be touched immediately, just as neither is the wine ever touched immediately.⁶

Likewise, in the judgment of St. Alphonsus,⁷ for complete security physical contact of the instruments is required, and therefore moral contact of them does not suffice. And from this it follows that the Ordination of a priest who touched only the paten or only the chalice is sufficiently doubtful, and that, on account of such doubt, it must be repeated under condition.⁸ Yet mediated contact suffices, namely if the chalice or the book is touched by means of some veil or glove: for he who thus touches, in the sense of all, is truly said to touch.⁹

As regards the UNION of form and matter, the Holy Doctor furthermore notes that it is not required that the contact of the instruments be made from the beginning of the pronouncing of the form even to the end; but that it suffices if it is made before the form is terminated, or after it has been begun.¹⁰

1903. IT IS ASKED. Whether, how, and at what time defects committed in Ordination are to be SUPPLIED?

Resp. 1. GRAVE defects, certainly or probably committed, are to be supplied. Indeed, anxiety alone, arisen from a positive doubt, is a sufficient cause for repeating under condition the Ordination of a deacon, presbyter, and Bishop. - But empty doubts or true scruples are to be despised: for Bishops and other officials so watch over sacred Ordination, that moral certitude concerning its validity is always had, unless something positive stands in the contrary.¹¹

2. As regards the MANNER of correcting errors, one must distinguish: - "If the defect is concerning the essentials, namely concerning the matter and form, the Ordination must altogether be repeated; and indeed the whole, if the defect, or doubt concerning it, is concerned with the handing over of the first power over the real body of Christ; but if it is concerned with the second power concerning the mystical body, only the second must be repeated. But if the defect is concerning accidentals, then, if it is of a light thing, for instance if the Ordained did not say the Canon, such a ceremony or a similar one need not be repeated; but if in a grave thing, for example if the anointing of hands was lacking, or if the new priest did not pronounce the words (i.e., the whole form) of consecration with the Bishop, then the defect must be supplied as soon as possible, and by the same Bishop, if it can be done; otherwise the Ordained would sin gravely by neglecting this, or by ministering in the Order."¹² Yet a hidden defect is to be supplied secretly, to avoid scandal and the disturbance of others.

3. As regards the TIME in which defects are to be supplied, the Holy Doctor has these things:¹³ "If they are defects concerning accidentals, they can probably be supplied at any time. But if concerning essentials, the Salmanticenses say the same with others; but from the more probable and more common opinion, they are to be supplied at the stated times of Ordinations, as is gathered from cap. Presbyter, de Sacr. non iterand.; unless the matter concerns only a doubt of the validity of the Ordination, as several Doctors probably opine." Thus, for example, from the Response of the Congregation of the Holy Office, August 19, 1851, if bodily touch of the instruments was lacking in the Ordination of a deacon, it must be supplied; but it can be supplied "privately and secretly in the action of Mass, and even outside the times of general Ordination."¹⁴

Moreover, this also is to be noted, that those things which depend on the institution of the Church, for example in the conferral of tonsure or of minor Orders, can likewise be supplied by the will of the Church.¹⁵