Chapter IV. On the Subject of the Sacrament of Order

I say 1°. Only a baptized male validly receives sacred ordination ... (Can. 968, § 1, as below).

For women by divine institution are altogether incapable of any Order, both from Sacred Letters, especially I Timothy ii, 11 and 12; and I Corinthians xiv, 34; and from the perpetual practice of the Church and the unanimous consent of the Fathers and of all Doctors. It is required besides that the one to be ordained be baptized, because since Baptism is the gate of the Church, no sacrament can be validly received when it has not been received. Cf. St. Alphonsus, n. 781 and following.

I say 2°. § 1. Only a baptized male validly receives sacred ordination; but licitly, one who, according to the norm of the sacred canons, is endowed with the due qualities in the judgment of his proper Ordinary, and is held by no irregularity or other impediment.

§ 2. Those who are held by an irregularity or other impediment, although arising after ordination even without their own fault, are prohibited from exercising the orders received (Can. 968).

§ 1. That someone may licitly be ordained, there are required:

1°. Sacred confirmation received;

2°. Morals congruent with the order to be received;

3°. Canonical age;

4°. Due knowledge;

5°. Reception of the inferior orders;

6°. Observance of interstices;

7°. A canonical title, if there is question of major orders.

§ 2. As regards episcopal consecration, let the prescription of can. 331 be observed (Can. 974).

"A twofold vocation is customarily distinguished: one ordinary, which is made by God, or by God's institution, through the consent and cooperation of those men whom it concerns; in this way a Pastor is called from the consent of the Bishop, a Bishop from the consent of the Pontiff; the other extraordinary, which is made immediately by God; in this way Moses, the Prophets, and the Apostles were called." - Becanus, Controv. l. 1, c. 12, n. 4. "As regards their ordinary vocation (he is speaking about priests and bishops), almost the same things must be considered in it which are considered in the vocation of the Ministers of the Mosaic law: 1. Election or designation of a certain person. 2. Purification. 3. Consecration or Ordination. 4. Application to the use of the Ministry. Election is not made through natural propagation ... but through the vote and consent of the clergy, whose part it is to choose suitable persons for the Ecclesiastical Ministry. In this way ... the Bishop or his Vicar chooses Priests and Pastors for his diocese. Purification, if we precisely consider the divine law of the New Testament, is not necessarily external and ceremonial, as it was in the Mosaic law, but internal and spiritual; it consists especially in purity of soul, in probity of life, in doctrine of faith, and in other virtues which are required in the Ministers of the Church ... If we consider Ecclesiastical law, certain external purifications are required ... tonsure, etc. Consecration or Ordination must be made by a Bishop through imposition of hands. Mission is also made by the Ministers of the Church ... for example, subjects are assigned." Ibid., nn. 24 and following.

Who, therefore, are those whom the Ministers of the Church choose? "The things which you have heard from me through many witnesses, commend these to faithful men who will be suitable also to teach others." II Timothy ii, 2. Therefore suitability must especially be considered in candidates. This natural and supernatural suitability is always necessary; it surely includes right intention in the subject himself concerning the choosing of his state. God could make known to anyone by revelation the state to be chosen by him. But since he has not done this, it is incumbent upon each one, according to the rules approved by reason itself and by the Church, freely to choose a state. The ordinary manner has already been described in the election of the state of religious life. The one about to choose wishes to increase the glory of God in the better manner in which he can; he knows that of himself he can do nothing; he wishes to gain souls for Christ; God will give grace; no natural impediments are present, or at least none difficult to overcome; he has a good, pious, strong character, sufficient knowledge; meanwhile he prays to God, whom reason dictates to him he will please if he becomes a priest: "I shall become one," he says: "I shall choose this life." He chooses securely as far as is from himself; but the whole matter does not depend upon himself. He does not have a right to ordination, although he has every suitability: "Since no one ought to be ordained who, in the judgment of his Bishop, is not useful or necessary to his churches, the holy synod, adhering to the footsteps of the sixth canon of the Council of Chalcedon, has established that no one in the future be ordained who is not assigned to that Church or pious place for whose necessity or utility he is taken up, where he may perform his duties, nor wander with uncertain seats." Council of Trent, sess. 23, c. 16. The priesthood pertains to the Ministry of the New Law; vocation to it pertains to those whom it concerns, that is, Bishops. It is theirs to choose suitable men, namely those who possess all the gifts of nature and grace by which they give hope that they will work with fruit in the vineyard of the Lord. These, when fitting studies have been finished, hear these words in ordination: "Until now you are free; it is lawful for you, according to your judgment, to pass over to secular vows. If it pleases you to persevere in the holy purpose, in the name of the Lord approach hither." Therefore vocation to the priesthood is election by God, through the Bishop, to priestly work. Thus the Catechism of Pius X: "Can each one enter Orders according to his own judgment? No one can enter Orders according to his own judgment, but he must be called by God through his own Bishop, that is, he must have the vocation with the virtues and with the aptitudes for the sacred ministry required by them." Catechismo, P. III, n. 403.

Behold the letter of Cardinal Merry del Val handing down the judgment of the Commission of Cardinals given 20 June 1912: "That the work of the distinguished man, Canon Joseph Lahitton, whose title is La Vocation Sacerdotale, is in no way to be reproved; indeed, insofar as it asserts: 1°. That no one ever has a right to ordination antecedently to the free election of the Bishop; 2°. That the condition which must be attended to on the part of the one to be ordained, and which is called priestly vocation, by no means consists, at least necessarily and by ordinary law, in some internal aspiration of the subject, or invitations of the Holy Spirit toward entering the priesthood; 3°. But on the contrary, that nothing more is required in the one to be ordained, so that he may rightly be called by the Bishop, than a right intention together with suitability placed in those gifts of grace and nature, and proved through probity of life and sufficiency of doctrine, which make founded hope that he will be able rightly to fulfill the duties of the priesthood and holy to observe its obligations: is to be excellently praised." Acta Apost. Sedis: v. 4, p. 485. 2 July 1912.

This is the notion of priestly vocation properly so called; and it must altogether be distinguished from the rather usual notion of vocation accepted in a broader sense, of which a brilliant example is had in the same fascicle of the same Commentary, A. A. S. v. 4, p. 493, in the Circular Letters of the S. C. Consistorial concerning the Seminaries of Italy; various ordinances are given, among which is found also this one, n. 2: "Besides, the promiscuous mixing of students who are not called and of others who are called to the Ecclesiastical state always turns out fatal to these latter, and according to what experience has already demonstrated, causes the ruin of many vocations." Again by the S. Congregation of Bishops and Regulars concerning the same Seminaries, it is commended to the Rector at art. 30 that he watch over the sincerity and evolution of the priestly vocation of the students (18 January 1908), and at art. 86. - Cf. Leo XIII, 8 Sept. 1899. Pius IX, Cum Romani, 28 June 1853. Gregory XIII, Quoniam divinae, speaks about young men from England "who, led by the divine Spirit, will offer themselves," etc. 9 January 1580, and very many other places. - Cf. Lahitton, La Vocation Sacerdotale.

I say 3°. For licitly receiving the Subdiaconate there is required besides a title of honest support. But if after the Subdiaconate has been received the title perishes, one cannot ascend to a superior Order without a new title. It is established from the Council of Trent, sess. 21, ch. 2, on Reform. - Cf. Second Plenary Council of Baltimore, n. 323.

I say 4°. § 1. Let no one from among seculars be ordained who in the judgment of his proper Bishop is not necessary or useful to the churches of the diocese.

§ 2. Nevertheless a Bishop is not prohibited from promoting his own subject, who in the future, after previous legitimate excardination and incardination, is destined for the service of another diocese (Can. 969).

The clear reason of the prohibition is in this, lest those enrolled in the divine ministry beg, to the disgrace of the Order, or exercise some sordid gain: Council of Trent, sess. 21, c. 2; or lest being idle they entangle themselves in a secular manner of living and in worldly affairs. S. C. de Propaganda Fide, August 1827.

Question 1. How many kinds of title of honest support are distinguished?

Resp. § 1. For secular clerics the canonical title is the title of benefice; and this being lacking, of patrimony or of pension.

§ 2. This title must be both truly secure for the whole life of the ordained and truly sufficient for his fitting support, according to norms to be given by Ordinaries for the diverse necessities and circumstances of places and times (Can. 979).

§ 1. If not even one of the titles concerning which in can. 979, § 1, is at hand, it can be supplied by the title of service of the diocese, and, in places subject to the Sacred Congregation de Propaganda Fide, by the title of mission, yet in such a way that the one to be ordained, with an oath interposed, devotes himself perpetually to the service of the diocese or mission, under the authority of the Ordinary of the place for the time being.

§ 2. The Ordinary must confer upon the presbyter whom he has promoted by the title of service of the church or of mission a benefice or office or subsidy sufficient for his fitting support (Can. 981).

§ 1. For regulars the canonical title is solemn religious profession, or the title, as it is called, of poverty.

§ 2. For religious of perpetual simple vows it is the title of common table, of the Congregation, or of another similar thing, according to the norm of the constitutions.

§ 3. Other religious, also as regards the title of ordination, are governed by the law of seculars (Can. 982).

Question 2. At what stage of studies are Orders licitly conferred?

Resp. § 1. No one, whether secular or religious, is to be promoted to first tonsure before the theological course has been begun.

§ 2. The prescription of can. 975 standing firm, the subdiaconate is not to be conferred except at the end of the third year of the theological course; the diaconate, except after the fourth year has begun; the presbyterate, except after the midpoint of the same fourth year.

§ 3. The theological course must have been completed not privately, but in schools instituted for this according to the plan of studies determined by can. 1365 (Can. 976).

The cited canon reads thus: § 1. Let students apply themselves to rational philosophy with related disciplines for at least a full biennium. § 2. The theological course is to be contained within at least a full quadriennium, and, besides dogmatic and moral theology, must especially include the study of Sacred Scripture, ecclesiastical history, canon law, liturgy, sacred eloquence, and ecclesiastical chant. § 3. Let there also be lessons on pastoral theology, with practical exercises added, especially concerning the manner of handing on the catechism to children or others, of hearing confessions, of visiting the sick, and of assisting the dying.

Question 3. What age is required for receiving Orders?

Resp. The subdiaconate is not to be conferred before the twenty-first year has been completed; the diaconate before the twenty-second has been completed; the presbyterate before the twenty-fourth has been completed (Can. 975).

A year is not assigned for receiving tonsure and minors, but the time is sufficiently clearly determined, as is clear from canon 976, § 1.

Question 4. At what time can Orders be conferred?

Resp. It must be distinguished thus:

§ 1. Episcopal consecration must be conferred within the solemnities of Masses, on a Sunday or on the birthday of the Apostles.

§ 2. Ordinations in sacred orders are to be celebrated within the solemnities of Masses on the Saturdays of the Ember Days, on the Saturday before Passion Sunday, and on Holy Saturday.

§ 3. Yet when a grave cause intervenes, the Bishop can have them also on any Sunday or feast of precept.

§ 4. First tonsure can be conferred on any day and hour; minor orders on individual Sundays and double feasts, yet in the morning.

§ 5. A custom contrary to the times of ordinations prescribed in the preceding paragraphs is reproved; and these are to be observed also when a Bishop of the Latin rite ordains, from apostolic indult, a cleric of an eastern rite, or the contrary (Can. 1006).

As often as an ordination is to be repeated or some rite supplied, whether absolutely or under condition, this can be done even outside the times and secretly (Can. 1007).

Question 5. What interstices are to be observed between the individual Orders?

Resp. § 1. In ordinations let the intervals of times be observed in which those promoted may exercise themselves in the orders received, according to the prescription of the Bishop.

§ 2. The interstices between first tonsure and the ostiariate, or between the individual minor orders, are committed to the prudent judgment of the Bishop; but an acolyte is not to be promoted to the subdiaconate, nor a subdeacon to the diaconate, nor a deacon to the presbyterate before the acolyte has spent at least one year, and the subdeacon and deacon each at least three months, in his own order, unless the necessity or utility of the Church, in the judgment of the Bishop, demands otherwise.

§ 3. Never, however, unless by peculiar permission of the Roman Pontiff, are minor orders with the subdiaconate, or two sacred orders, to be conferred on one and the same day, any contrary custom being reproved; indeed, neither is it lawful to confer first tonsure together with any one of the minor orders, nor all the minor orders together at once (Can. 978).

Question 6. Whether a cleric sins who, initiated in minors, marries?

Resp. Speaking of itself, it is certain that he does not sin gravely, indeed not even lightly if he does this for a just cause, for example, for quieting enmities or temptations of the flesh, for assisting a poor woman, etc. - Cf. Can. 132, § 2; 973, § 2.

Question 7. Whether it is required that the one to be ordained be confirmed?

Resp. Affirmatively, as is established from can. 974, § 1, 1; 993, 1.

Question 8. Whether he sins who receives some order without the intention of ascending to higher orders?

Resp. He sins gravely, for it is prohibited to a Bishop to ordain such a one, nor is it the mind of the Church that he be ordained.

§ 1. First tonsure and orders are to be conferred only upon those who have the purpose of ascending to the presbyterate, and whom it is deservedly lawful to conjecture will sometime be worthy presbyters.

§ 2. Nevertheless, one ordained who refuses to receive higher orders can neither be compelled by the Bishop to receive them, nor be prohibited from the exercise of the orders received, unless he is held by a canonical impediment or some other grave cause, in the judgment of the Bishop, stands in the way.

§ 3. Let the Bishop confer sacred orders on no one unless from positive arguments he is morally certain concerning his canonical suitability; otherwise he not only sins most gravely, but also commits himself to the danger of communicating in the sins of others (Can. 973).

Question 9. Whether, or how, does an ordained man sin who omits the recitation of the prayers which after ordination are imposed by the Bishop in the manner of penance?

Resp. Theologians do not agree about this: for some say that he sins gravely, because the matter of the precept is grave; others hold that he does not sin at all, because the Bishop does not impose a precept; and still others reckon that an omission of this sort indeed is not free of fault, but does not exceed venial fault. This last opinion seems more probable. - Cf. St. Alphonsus, n. 829.

As regards these prayers, the S. C. of Rites has this, 27 June 1899: "By the Nocturn of such a day is to be understood the ferial nocturn, or the first of the Feast, or of the Sunday in the psalter, according as the Ordination was held on a feria, feast, or Sunday." Nor is it required that to this Nocturn the psalm Venite, exsultemus, the hymn, and the lessons be added, but the psalms with the respective antiphons pertaining to such a Nocturn suffice. S. C. R., 10 July 1903.

Question 10. Whether, or how, are new priests held to read the three Masses prescribed by the Bishop?

Resp. They are not held to apply them to the intention of the Bishop, and consequently they can accept a stipend for them. Nor does a grave obligation of celebrating those Masses appear; nor must they be said before non-impeded days arrive, since the Masses must be votive. - Cf. St. Alphonsus, n. 829.

Question 11. To what are priests held by force of the obedience which they promise to the Bishop in ordination?

Resp. Benedict XIV explains this obligation thus: "We acknowledge that by force of a promise of this sort the presbyter is held bound by this law among others, that he cannot depart from the service of the church to which he has been assigned without the permission of the Bishop." - This nevertheless cannot and ought not impede priests, even if they have care of souls, from being able to embrace the religious state, as something more perfect, even when the Bishop refuses, as is established from the Declarations of the same Benedict XIV. - The Baltimore Fathers in the Second Plenary Council agree; after they had established and declared that any priest who was ordained among us or duly coopted is bound to remain in the diocese for which he was ordained or coopted, they add: "Moreover by these statutes we do not wish to prevent those things from having to be observed which Benedict XIV lucidly teaches concerning priests who wish to pass over to some religious Order." - Except, nevertheless, those priests who, having been ordained under the title of the American Mission, promised by oath that they would enter no Religion, Society, or regular Congregation without special permission of the Apostolic See. Nor should you object that this oath is invalid as being opposed to a better good; for answer is made by the words of the Instruction of the S. Congregation de Propaganda Fide, n. 10: "It is necessary that the public good excel the private, namely by that reason by which it has been granted to some Orders that it is not lawful for their religious to pass over to a stricter one without the permission of their superiors." - Cf. Third Plenary Council of Baltimore, Appendix, pp. 204 and following. - Cf. altogether Can. 542, n. 1, 2.

Question 12. What is established concerning the examination previous to ordination to be undergone?

Resp. § 1. Every one to be promoted, whether secular or religious, must undergo a previous and diligent examination concerning the very order to be received.

§ 2. But those to be promoted to sacred orders are to make trial in other treatises also of sacred theology.

§ 3. It belongs to the Bishops to establish by what method, before which examiners, and in which treatises of sacred theology those to be promoted must make trial (Can. 996).

§ 1. This examination, whether for secular clerics or for religious, is received by the Ordinary of the place who ordains by his own right or gives dimissorial letters; who nevertheless can also, from a just cause, commit it to the Bishop about to ordain, who is willing to take up that burden.

§ 2. The Bishop ordaining another's subject, whether secular or religious, with legitimate dimissorial letters by which it is asserted that the candidate was examined according to the norm of § 1 and found suitable, can acquiesce in this attestation, but is not held to do so; and if according to his conscience he judges that the candidate is not suitable, let him not promote him (Can. 997).¹

¹ Cf. Addenda, p. 1090, n. 16.