Chapter II. On the Matter and Form of the Sacrament of Order

I say. The matter and form of the sacrament of Order is varied according to the various Orders. But what in this matter is certain among theologians, or even more probable, is contained in the following:

I. As regards the minor Orders, the matter for the Ostiariate is the handing over of the keys of the church; indeed, according to the Response of the S. C. de Propaganda Fide to the Vicar Apostolic of Cochin-China, 22 March 1844, it is not required that they be the keys of the church; and according to another Response of the S. R. C., given on the day 11 March 1820, one key would suffice for validity. For the Lectorate, the matter is the handing over of the book of lessons; for the Exorcistate, the handing over of the book of exorcisms; and for the Acolythate, the handing over of the empty cruets, or at least of one, and of a candlestick with an extinguished candle. But the form proper to these Orders is contained in the words which the Bishop uses while he hands over the instruments themselves. - Cf. St. Alphonsus, n. 745.

II. As regards the Subdiaconate, among the Greeks the imposition of hands is reckoned as the matter; but among Latins it is controverted. According to some, the handing over of an empty chalice with an empty paten is its sole proximate matter. But others contend that the handing over of the book of Epistles is likewise essential matter of this Order. Consequently the form, according to the first, is contained only in these words: "See whose ministry is handed on to you; therefore I admonish you that you so exhibit yourselves that you may be able to please God"; according to the latter, the words by which the Bishop hands over the book of Epistles also would be required. - Cf. St. Alphonsus, n. 746.

III. As regards the Diaconate, a twofold matter is established, namely the imposition of the right hand of the Bishop and the handing over of the book of Gospels. Whether each of these, or only one, is necessary is in controversy. Some theologians reckon only the imposition of hands, others only the handing over of the book, and still others both as necessary. But as regards practice, this last opinion, as being safer, is to be held. Consequently a twofold form also is had. That which is added to the prior matter is this: "Receive the Holy Spirit, for strength, and for resisting the devil and his temptations. In the name of the Lord." - That which accompanies the latter matter is of this sort: "Receive [or: Receive, you all] the power of reading the Gospel in the Church of God, both for the living and for the dead. In the name of the Lord." - Cf. St. Alphonsus, n. 748.

IV. As regards the Presbyterate, its matter among the Greeks is situated in the imposition of hands alone; among the Latins it is greatly controverted, and there are three opinions. The first holds that the matter is the handing over of the instruments alone; but the form is the words which the Bishop pronounces in handing over the instruments, namely: "Receive the power of offering sacrifice to God, and of celebrating Masses both for the living and for the dead. In the name of the Lord." - The other opinion, besides the handing over of the instruments, by which only the power of sacrificing would be received, requires also that imposition of hands by which power over the mystical body is handed on through the words: "Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained." - Finally the third opinion, which is more probable, holds that both the power of sacrificing and of absolving are handed on through the second imposition of hands, which is made by the Bishop together with the assisting presbyters, and consequently that this alone is the essential matter; but that the form is the prayer which the Bishop then says. - Cf. St. Alphonsus, n. 749. - De Augustinis, Thesis 7, p. 91.

Question 1. Whether physical touch of the instruments is required?

Resp. According to St. Alphonsus the affirmative opinion is probable and consequently in practice to be held as safer. - To some the negative opinion had seemed safe on account of a response given by the S. R. C. to a certain French Religious by the name of Ephrem Chasteau, but that response proves nothing; for in the proposed Doubt it was indeed said that the Religious Ephrem Chasteau had not touched the chalice, but no mention was made about physical touch of the paten. Besides, it could be said that the S. Congregation wished in some particular case to resolve a doubt of fact for removing a scruple, but not to decide a question of law. It must also be added that the C. S. O. on 19 August 1851 said that the imposition of hands in the ordination of a presbyter was to be supplied if it had been made without bodily touch. - Cf. St. Alphonsus, n. 743. - Baller. note (a), p. 666. - Konings, n. 1517.

Therefore, practically speaking, the one to be ordained must physically touch the instruments and proceed cautiously, but not entangle himself in scruples and anxieties, since for these there is generally no reasonable foundation. For in practice Bishops are accustomed to proceed in such a way that in a matter of such moment they always hold the safer way. Besides, the duty of watching over the rite to be observed in Ordination falls upon so many Ministers and Officials that moral certitude is had that all things were done rightly and validly.

Question 2. Whether the handing over of each species is necessarily required?

Resp. Affirmatively, more probably, because through the handing over of one species power over the whole Sacrifice is not handed on. - Cf. St. Alphonsus, n. 750.

Question 3. Whether he is validly ordained who touches the host, but not the paten; and he who touches the chalice and paten, but not the host?

Resp. Affirmatively to the first, with the common opinion, which seems most probable; and the reason is because the host and wine are the substantial matter of Order, by which principally power over the body of Christ is signified; and the chalice and paten are used from the precept of the Church for the sake of decency alone. Affirmatively also must be answered to the second, with the common and truer opinion, as St. Alphonsus says. The reason is both because then the host is touched by means of the paten, but immediate touch of the host is not prescribed by the Church, but only of the paten, as is clear from the Pontifical; and because wine in the chalice is never touched immediately: therefore neither is it required that the host be touched immediately. Moreover, in practice the safer part is to be held, and care is to be taken that the one to be ordained touch the chalice, the paten, and at the same time the host; and thus he will free himself from every scruple. - Cf. St. Alphonsus, n. 752. - Lehmkuhl, n. 591.