Admission and Preparation for Orders

I. No one from among seculars is to be ordained who, in the judgment of his proper Bishop, is not necessary or useful for the churches of the diocese. Yet the Bishop is not prohibited from promoting his own subject who is destined in the future, after legitimate excardination and incardination, for the service of another diocese (canon 969).

II. First tonsure and Orders are to be conferred only on those who have the purpose of ascending to the Presbyterate and whom one may rightly conjecture will someday be worthy priests (canon 973, § 1). Yet an ordained man 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 stands in the way, in the judgment of the Bishop (canon 973, § 2).

III. The Bishop is to confer sacred Orders on no one unless from positive arguments he is morally certain about that person's canonical suitability; otherwise he not only sins most gravely, but also commits himself to the danger of communicating in another's sins (canon 973, § 3). It is said from positive arguments; therefore it does not suffice that nothing is opposed, or that the ordinand has not committed a sin which can be juridically proved. For the rest, these things do not suffice for acquiring moral certainty.

Nor is one to depart from these things on account of a shortage of priests. "Care must be taken," says Benedict XV in his letter to the Bishops of Bolivia,¹ "lest those less worthy also be admitted to the priesthood by reason of necessity... Therefore we must weigh not how many, but what kind of sacred ministers we take up; and, after trying all the things which prudence may suggest for fostering the pursuit of the priesthood among youth, let us diligently commend the matter to God, in whose hand it is." Add these words of the Fourth Lateran Council: "It is better... to have fewer ministers, but upright... and useful ones, than more who... will be of no avail."² Likewise these words of St. Thomas: "God never so deserts His Church that suitable ministers sufficient for the necessity of the people cannot be found, if the worthy were promoted and the unworthy repelled. Even if as many ministers could not be found as there now are, it would be better to have a few good ministers than many bad ones" (Supplement, q. 36, a. 4, ad 1).

But if applicants are superabundant, the Bishop, in order to guard against idleness, should choose the better ones and leave aside the less suitable; and, with the things that must be observed being observed, religious Superiors also can apply these things with respect to those whom they foresee will be almost useless in religion for undertaking priestly offices.

IV. The proper Bishop or major religious Superior can forbid his clerics ascent to Orders for any canonical cause, even occult, and even extrajudicially, with the right of recourse to the Holy See remaining intact, or also to the Moderator General if it is a question of religious whose ascent has been forbidden by the Provincial Superior (canon 970).

V. Care must be taken that those aspiring to sacred Orders be received into the Seminary from tender years; but all are bound to remain there at least through the entire curriculum of sacred theology, unless the Ordinary has dispensed in particular cases for a grave cause, his conscience being burdened. Those who aspire to Orders and legitimately remain outside the Seminary are to be commended to a pious and suitable priest, who is to watch over them and form them to piety (canon 972).

¹ August 4, 1918.

² Chapter 27.

What about the governance of clerics? - A special care of watching over the life and honor of clerics rests upon Bishops. This is established: 1. from Trent s. 14, Proem. de R., s. 22, c. 1 de R.; 2. from the Encyclicals of Pius IX Qui pluribus, 1846, and of Leo XIII Etsi Nos, February 15, 1882. Bishops are held, moreover, to institute an ecclesiastical seminary and to have particular care of it. Trent s. 23, c. 18 de R.

So that a Seminary of Clerics may be erected in each diocese, the Council of Trent s. 23, c. 18 de R. decreed that the Bishop establish and tax a portion to be deducted from the fruits of individual benefices for the expenses of the Seminary, yet with the counsel of two from the Chapter, one of whom is chosen by the Bishop, the other by the Chapter itself, and likewise of two from the Clergy of the city, the election of one of whom pertains to the Bishop, and of the other to the Clergy. Lugo, Resp. Mor. l. 5, d. 21.

Bishops in Italy must observe and put into execution the Norms of the S. C. of Bishops and Regulars, January 18, 1908. According to these Norms they cannot permit students of their own diocese to carry out studies privately, or outside Seminaries dependent on them. This has also been specially forbidden to other dioceses. But Italian Seminaries are to be ordered and the studies in them handed down according to the norm of the Circular Letters of the S. C. Consistorial, July 16, 1912.

The teaching of Sacred Scripture is to be imparted in each Seminary according to the prescription made concerning this matter by Pius X, Letter Quoniam in re biblica, March 27, 1906.

But the reading of newspapers and periodicals must be interdicted to students of Seminaries, an exception being made for these latter, for some periodical of sound principles and indicated by the Bishop as opportune for the studies of the students. There ought not be lacking in it a spiritual director. Pius X, Epistle to the Bishops of Italy, July 28, 1906. Students dismissed from one seminary cannot be admitted into another. In this matter the Decree of the S. C. C., December 22, 1905, is to be observed. "Those (pastors) who live shamefully and scandalously, after they have been forewarned, let (the Bishops) coerce and chastise; and if still incorrigible they persevere in their wickedness, let them have the faculty of depriving them of benefices according to the constitutions of the sacred canons, exemption and appeal being removed." Council of Trent s. 21, c. 6 de R. "The cognition of the aforesaid (crimes)... pertains to the Bishops themselves, who can proceed without noise and figure of judgment, and with only the truth of the fact inspected." Council of Trent s. 25, c. 14 de R. In this chapter there is question of causes of clerics who are concubinarians. Benedict XIV, C. Ubi primum, December 2, 1740; E. M.

719. • I. The necessity of a divine vocation is demonstrated chiefly from sacred Scripture: Neither doth any man take the honor to himself, but he that is called by God, as Aaron was, Hebrews 5:4. - Hence the Apostles, in order that they might substitute another Apostle in the place of Judas the traitor, prayed to God thus: Thou, Lord, show whom thou hast chosen. Christ himself said, John 10:1: He that entereth not by the door into the sheepfold is a thief and a robber; but he that entereth in by the door is the shepherd of the sheep. - Again, John 15:16: You have not chosen me, but I have chosen you. - Again, Luke 10:2: Pray ye the Lord of the harvest, that he send laborers into his harvest. Therefore, those who are not called by God intrude themselves, and they are those concerning whom the Lord says through Jeremiah (23:21): I did not send prophets, yet they ran. - St. Ligorius, no. 802.

720. • II. The principal signs of divine vocation to the ecclesiastical state are the following: suitable knowledge, probity of life, right intention, or the desire of devoting oneself to the divine glory and the salvation of souls. - St. Ligorius, ibid.

He who, without a vocation ascertained from such signs, intrudes himself into the sacred ministry cannot be excused from great presumption, and perhaps from grave fault, since he exposes himself to great danger of damnation. But Bishops who promote to sacred Orders those who are not called commit themselves to a greater danger, from the saying of the Apostle, 1 Timothy 5:22: Impose not hands lightly upon any man, neither be partaker of other men's sins. Hence in Canon law, chapter Nullus, it is prescribed that no one be ordained unless he has been proved.

721. • QUESTION. What must a Bishop do that he may sufficiently prove candidates for sacred Orders?

Reply. Thus St. Ligorius, ibid.: For this proof to be sought by the Bishop, it does not suffice that he himself knows nothing evil concerning the one to be ordained; but he must be made certain of his positive probity according to the sublimity of the rank to which the latter desires to ascend.... In seeking this proof, Bishops therefore ought not to be content with the simple attestation of Pastors, who, led by human considerations in granting attestations of this kind, easily indulge Clerics lest they draw upon themselves the hatred of them and of their relatives; but in addition, secret information having been obtained from other trustworthy persons, they must be made certain not only that the one to be initiated is not evil... but also that he is positively good, namely, that he leads a spiritual life, is assiduous in Churches, frequents the Sacraments and prayer, lives separated from secular persons, associates with well-behaved companions, devotes himself to study, uses modest clothing, etc.

See many other things concerning the obligations of Clerics in the Treatise on States, namely, concerning celibacy, no. 40; concerning the wearing of the habit and tonsure, no. 45; concerning the recitation of the Divine Office, no. 49 and following; etc., etc.

End of the Treatise on Order.

Notes near n. 1524, clerical vocation from Scripture (printed p. 218).

1 L. VI. 823. Cf. Conc. Pl. Balt. II. a. 108, 109. | 2 L. VI. 63-77. Concerning the drunkard n. 67. § Prob. 3. Cf. Vind. p. 778. Ed. 2a. T. II. p. 433. | 3 Hebr. 5. 4. | 4 Act. 1. 24. | 5 Joan. 10. 1. | 6 Ib. 15. 16.

Notes near n. 1524, signs of clerical vocation (printed p. 219).

1 Luc. 10. 2. | 2 23. 21. | 3 L. VI. 802. | 4 L. VI. 73. 802. | 5 I Tim. 5. 22. | 6 Dist. 24. c. 2. | 7 L. VI. 803.

1524. - I. The necessity of divine vocation is proved first of all from Sacred Scripture: Nor does anyone take the honor to himself, but he who is called by God, as Aaron was.³ - Hence the Apostles, in order that they might substitute another Apostle into the place of Judas the traitor, prayed thus to God: Thou, Lord, show whom thou hast chosen.⁴ Christ Himself said: He who does not enter by the door into the sheepfold is a thief and a robber; but he who enters by the door is the Shepherd of the sheep.⁵ - Again: You have not chosen me, but I have chosen you.⁶ - Again: Pray ye the Lord of the harvest, that he send laborers into his harvest.¹ Therefore those who have not been called by God intrude themselves, and they themselves are those concerning whom the Lord says through Jeremiah: I was not sending the prophets, and they themselves were running.²

II. The chief signs of divine vocation to the ecclesiastical state are the following: fitting knowledge; probity of life; right intention, or the desire of devoting oneself to the divine glory and the salvation of souls.⁴

He who, without vocation explored from such signs, intrudes himself into the sacred ministry, or wishes to be enrolled in the Sacred Militia principally on account of human ends, as if he were going to live without care when he has arrived at cures, cannot be excused from great presumption and from grave fault, since he exposes himself to great danger of damnation. But Bishops commit themselves to greater danger who promote to Sacred Orders those not called, from that word of the Apostle: Impose hands quickly on no one, nor communicate in the sins of others.⁵ Hence in Canon Law it is prescribed that no one be ordained unless he has been proved.⁶

Quaer. What must be done by the Bishop, in order that he may sufficiently prove candidates for Sacred Orders?

Resp. Thus St. Alphonsus:² "For this proof to be sought by the Bishop, it is not enough that he himself know nothing evil about the one to be ordained, but he must be made certain concerning his positive probity, according to the sublimity of the grade to which he strives to ascend. ... In this matter Bishops in seeking this proof ought not to be content with the simple attestation of Pastors, who, led by human considerations, easily indulge Clerics in granting attestations of this kind, lest they draw upon themselves their hatred and that of their relatives; but besides, from others worthy of trust, by taking secret information, they must be made certain not only that the one to be initiated is not evil, ... but also that he is positively good, namely that he lives a spiritual life, is assiduous in the Churches, frequents the Sacraments and prayer, lives separated from secular persons, is accompanied by well-mannered companions, devotes himself to study, uses modest dress, etc."

739. The qualities and endowments required in one to be ordained are usually enumerated: divine vocation, legitimate age, due knowledge, congruous morals, and, for the major orders, a title of support.

1. Divine vocation, as is intimated in Heb. V, 4 and John XV, 16. For the ordained man is mediator between men and God, by whom therefore he ought to be accepted; he is dispenser of the mysteries of God, whence he must be legitimately deputed by Him.

Its signs are suitability for the clerical state and priesthood from the gifts of grace and nature, right intention or a free, firm, and constant will of assuming and fulfilling the obligations of the state, and for the most part a supernatural inclination or impulse of grace, although by ordinary law this is not necessary. These signs constitute an internal vocation and in first act; in second act it is formally conferred and externally completed by the bishop calling in the name of God.²

² Cf. Lahitton, La vocation sacerdotale; Hurtaud, La vocation au sacerdoce; Mulders, La vocation au sacerdoce.

2. Canonical age, as is clear from the Council of Trent, sess. 23, de ref., c. 12, and from can. 974, 3 and 975.

For tonsure and minor orders no age is directly determined, but only indirectly insofar as other qualities are required, such as certain knowledge. For major orders can. 975 establishes: "Let the subdiaconate not be conferred before the completed twenty-first year; the diaconate before the completed twenty-second; the presbyterate before the completed twenty-fourth"; for the episcopate the completed thirtieth year is required from can. 331, 2. These are to be understood of a civil year and are to be understood strictly, so that he cannot be ordained without dispensation who lacks only a few hours.

Dispensation concerning age pertains to the Holy See; it dispenses very rarely for the subdiaconate, rarely for the diaconate, more often for the presbyterate even in the defect of one and a half years. It is accustomed to delegate to bishops the faculty of dispensing in the defect of one year, but only for receiving the priesthood.

3. Due knowledge, as is clear from the Council of Trent, sess. 23, de ref., cc. 13-14, and from can. 974, 4, by which the one to be ordained should know "so much... as suffices for him to be directed in the act of that order..., more or less according as his office extends itself to more or fewer things; namely, that those who are set over others, receiving care of souls, should know those things which pertain to the doctrine of faith and morals, and that others should know those things which look to the execution of their order" (q. 36, a. 2).

From can. 976: "1. Let no one, whether secular or religious, be promoted to first tonsure before the theological course has been begun. 2. Let the subdiaconate not be conferred except as the third year of the theological course is ending; the diaconate except when the fourth year has been begun; the presbyterate except after the middle of the same fourth year. 3. The theological course must have been completed not privately, but in schools established for this according to the plan of studies determined in the law, can. 1365."

From can. 331, 5, a bishop must possess a doctorate or at least a licentiate in sacred theology or canon law from an athenaeum or institute of studies approved by the Holy See, or be truly skilled in the same disciplines; but if he belongs to some religion, he must have from his major superiors either a similar title or at least testimony of true expertise.

4. Morals congruous to the order to be received, which should become known from probity of life, so that it can prudently be expected that the one to be ordained will exercise the order worthily and will be a worthy priest (can. 974, 2 and 973).

For this reason it is established in law: a) Let priests, especially pastors, take pains that boys who show indications of an ecclesiastical vocation be kept by particular cares from the contagions of the world, be formed to piety, be imbued with the first studies of letters, and that the germ of divine vocation in them be fostered (can. 1353).

b) Care is to be taken that those aspiring to sacred orders be received into the Seminary from tender years; but all are bound to remain there at least for the whole course of sacred theology, unless the Ordinary in particular cases, for a grave cause, his conscience being burdened, has dispensed (can. 972, § 1).

c) Those who aspire to orders and legitimately remain outside the Seminary are to be commended to a pious and suitable priest, who watches over them and forms them to piety (ibid., § 2).

5. A title of support is a surety by which provision is made for the one to be ordained concerning honest and perpetual support (can. 979, § 2). It is required for major orders from the Council of Trent, sess. 23, de ref., c. 2, and from can. 974, 7, both lest clerics be forced to practice a base art or to beg, and that they may more freely devote themselves to spiritual things.

The title can be various.

A. For secular clerics:

1. The title of a canonical benefice (can. 979, § 1), which, namely, has actually been obtained and peacefully possessed.

2. If this is lacking, the title of patrimony or pension (ibid.), whose quantity and nature, so that it may be truly sufficient, must be defined by the statutes or norms of the Ordinary (ibid., § 2).

3. If the customary titles are lacking, the title of service of the diocese can supply, or also of the mission for places subject to the S. C. de Prop. Fide, yet in such a way that the one to be ordained devotes himself by oath to perpetual service of the diocese or mission (can. 981, § 1): entrance into religion is not excluded by the oath in a diocese, but is excluded in missions, without permission of the Holy See.

B. For religious:

1. The title of poverty, or of solemn religious profession, for regulars, who namely have emitted solemn vows (can. 982, § 1).

2. For religious of perpetual simple vows, the title of common table or of the congregation or another title, according to the norm of the constitutions (can. 982, § 2).

Let it be noted: a) He who loses the title is not thereby suspended, but must provide another for himself, unless, in the judgment of the bishop, provision has otherwise been made for his congruous support (can. 980, § 1).

b) The bishop who knowingly ordains or permits to be ordained a subject without a canonical title, himself and his successor must furnish necessary sustenance to the same needy man, until provision has otherwise been made for congruous support (ibid., § 2).

c) But if a bishop ordained someone without title with the agreement that the ordained man would not ask sustenance from him, this agreement would lack all force (ibid., § 3).

d) An insufficient title of benefice can be supplied by patrimony and conversely, as the S. C. C. resolved, as Benedict XIV has it, Quaest. can. 46.

e) The resignation of a benefice, by whose title the cleric was ordained, is void unless express mention is made that the cleric had been promoted by its title, and that, with the consent of the Ordinary, he substituted another title for it (can. 1485).

f) Religious with temporary vows, as regards the title of ordination, are ruled by the law of seculars (can. 982, § 3).

g) Religious who depart must seek another title for themselves, and meanwhile, until they have found a benevolent receiving bishop, or the Apostolic See has otherwise provided, they cannot exercise sacred orders outside religion (can. 641).