Holy Orders

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Order is the appropriate disposition of things equal and unequal, by giving each its proper place (St. Augustine,City of God XIX.13). Order primarily means a relation. It is used to designate that on which the relation is founded and thus generally means rank (St. Thomas,Supplement 34.2 ad 4um). In this sense it was applied toclergy andlaity (St. Jerome, "In Isaiam", XIX, 18; St. Gregory the Great, "Moral.", XXXII, xx). The meaning was restricted later to thehierarchy as a whole or to the various ranks of theclergy.Tertullian and some early writers had already used the word in that sense, but generally with a qualifying adjective (Tertullian,Exhortation to Chastity 7, ordo sacerdotalis, ordo ecclesiasticus; St. Gregory of Tours, "Vit. patr.", X, i, ordo clericorum). Order is used to signify not only the particular rank or general status of theclergy, but also the outward action by which they are raised to that status, and thus stands for ordination. It also indicates what differentiateslaity fromclergy or the various ranks of theclergy, and thus means spiritual power. The Sacrament of Order is thesacrament by which grace and spiritual power for the discharge ofecclesiastical offices are conferred.

Christ founded HisChurch as asupernaturalsociety, theKingdom of God. In thissociety there must be the power of ruling; and also the principles by which the members are to attain theirsupernatural end, viz.,supernaturaltruth, which is held byfaith, andsupernatural grace by whichman is formally elevated to thesupernatural order. Thus, besides thepower of jurisdiction, theChurch has the power of teaching (magisterium) and the power of conferring grace (power of order). This power of order was committed by our Lord to HisApostles, who were to continue His work and to be His earthly representatives. TheApostles received their power from Christ: "as the Father hath sent me, I also send you" (John 20:21). Christ possessed fullness of power in virtue of Hispriesthood--of His office as Redeemer and Mediator. He merited the grace which freedman from the bondage ofsin, which grace is applied to man mediately by the Sacrifice of the Eucharist and immediately by thesacraments. He gave HisApostles the power to offer theSacrifice (Luke 22:19), and dispense thesacraments (Matthew 28:18;John 20:22, 23); thus making thempriests. It istrue that everyChristian receivessanctifying grace which confers on him apriesthood. Even asIsrael under the Old dispensation was toGod "apriestly kingdom" (Exodus 19:4-6), thus under the New, allChristians are "a kinglypriesthood" (1 Peter 2:9); but now as then the special andsacramentalpriesthood strengthens and perfects the universalpriesthood (cf.2 Corinthians 3:3, 6;Romans 15:16).

Sacrament of order

FromScripture we learn that theApostles appointed others by an externalrite (imposition of hands), conferring inward grace. The fact that grace is ascribed immediately to the external rite, shows that Christ must have thus ordained. The fact thatcheirontonein, cheirotonia, which meantelecting by show of hands, had acquired the technical meaning of ordination byimposition of hands before the middle of the third century, shows that appointment to the various orders was made by that external rite. We read of thedeacons, how the Apostles "praying,imposed hands upon them" (Acts 6:6). In2 Timothy 1:6St. Paul reminds Timothy that he was made abishop by theimposition ofSt. Paul's hands (cf.1 Timothy 4:4), andTimothy is exhorted to appointpresbyters by the same rite (1 Timothy 5:22; cf.Acts 13:3;14:22). In theThird Clementine Homily (73), we read of the appointment of Zachæus asbishop by the imposition ofPeter's hands. The word is used in its technical meaning byClement of Alexandria (Stromata VI.13, 106; cf.Apostolic Consitutions II.32). "Apriest lays on hands, but does not ordain" (cheirothetei ou cheirotonei) "Didasc. Syr.", IV; III, 10, 11, 20;Cornelius, "Ad Fabianum" in Eusebius,Church History VI.43.

Grace was attached to this external sign and conferred by it. "I admonish thee, that thoustir up thegrace of God which is in thee, through (dia) the imposition of my hands" (2 Timothy 1:6). The context clearly shows that there is question here of a grace which enables Timothy to rightly discharge the office imposed upon him, forSt. Paul continues "God hath not given us the spirit offear: but of power, and oflove, and of sobriety." This grace is something permanent, as appears from the words "that thou stir up the grace which is in thee"; we reach the same conclusion from1 Timothy 4:14, whereSt. Paul says, "Neglect not the grace that is in thee, which was given thee byprophecy, with (meta)imposition of hands of thepriesthood." This text shows that when St. Paul ordained Timothy, thepresbyters also laid their hands upon him, even as now thepresbyters who assist at ordination lay their hands on the candidate. St. Paul here exhorts Timothy to teach and command, to be an example to all. To neglect this would be to neglect the grace which is in him. This grace therefore enables him to teach and command, to discharge his office rightly. The grace then is not a charismaticgift, but agift of theHoly Spirit for the rightful discharge of officialduties. TheSacrament of Order has ever been recognized in theChurch as such. This is attested by thebelief in a specialpriesthood (cf. St. John Chrysostom,"De sacerdotio"; St. Gregory of Nyssa,"Oratio in baptism. Christi"), which requires a special ordination.St. Augustine, speaking aboutbaptism and order, says, "Each is a sacrament, and each is given by a certainconsecration, . . . If both aresacraments, which no onedoubts, how is the one not lost (by defection from theChurch) and the other lost?" (Contra. Epist. Parmen., ii, 28-30). TheCouncil of Trent says, "Whereas, by the testimony ofScripture, byApostolic tradition, and by the unanimous consent of the Fathers, it is clear that grace is conferred by sacred ordination, which is performed by words and outwardsigns, no one ought todoubt that Order is truly and properly one of theSeven Sacraments ofHoly Church" (Sess. XXIII, c. iii, can. 3).

Number of orders

TheCouncil of Trent (Sess. XXIII, can. 3)defined that, besides thepriesthood, there are in theChurch other orders, both major andminor. Though nothing has beendefined with regard to the number of orders it is usually given as seven:priests,deacons,subdeacons,acolytes,exorcists, readers, and doorkeepers. Thepriesthood is thus counted as includingbishops; if the latter be numbered separately we have eight; and if we add firsttonsure, which was at one time regarded as an order, we have nine. We meet with different numberings in different Churches, and it would seem thatmystical reasons influenced them to some extent (Martène, "De antiq. eccl. rit.", I, viii, l, 1;Denzinger, "Rit. orient.", II, 155). The "Statuta ecclesiæ antiqua" enumerate nine orders, adding psalmists and countingbishops andpriests separately. Others enumerate eight orders, thus, e.g. the author of "De divin. offic.", 33, andSt. Dunstan's and theJumièges pontificals (Martène, I, viii, 11), the latter not countingbishops, and addingcantor.Innocent III, "De sacro alt. minister.", I, i, counts six orders, as do also theIrish canons, whereacolytes were unknown. Besides the psalmista orcantor, several other functionaries seem to have been recognized as holding orders, e.g.,fossarii (fossores) grave diggers,hermeneutoe (interpreters),custodes martyrum etc. Some consider them to have been real orders (Morin, "Comm. de sacris eccl. ordin.", III, Ex. 11, 7); but it is more probable that they were merely offices, generally committed toclerics (Benedict XIV, "De syn. dioc.", VIII, ix, 7, 8). In the East there is considerable variety oftradition regarding the number of orders. TheGreek Church acknowledges five,bishops,priests,deacons,subdeacons, and readers. The same number is found inSt. John Damascene (Dial. contra manichæos, iii); in the ancientGreek Churchacolytes,exorcists, and doorkeepers were probably considered only as offices (cf.Denzinger, "Rit. orient.", I, 116).

In theLatin Church a distinction is made between major andminor orders. In the East thesubdiaconate is regarded as aminor order, and it includes three of the otherminor orders (porter,exorcist,acolyte). In theLatin Church thepriesthood,diaconate, andsubdiaconate are the major, or sacred, orders, so-called because they have immediate reference to what isconsecrated (St. Thomas,Supplement 37.3). Thehierarchical orders strictly so-called are of divine origin (Conc. Trid., Sess. XXIII, can. 6). We have seen that our Lord instituted a ministry in thepersons of HisApostles, who received fullness of authority and power. One of the first exercises of thisApostolic power was the appointment of others to help and succeed them. TheApostles did not confine their labors to any particularChurch, but, following the Divine command to makedisciples of allmen, they were the missionaries of the first generation. Others also are mentioned inHoly Scripture as exercising an itinerant ministry, such as those who are in a wider sense called Apostles (Romans 16:7), orprophets, teachers, and evangelists (Ephesians 4:11). Side by side with this itinerantministry provision is made for the ordinary ministrations by the appointment of localministers, to whom theduties of the ministry passed entirely when the itinerantministers disappeared (seeDEACON).

Besidesdeacons others were appointed to the ministry, who are calledpresbyteroi andepiskopoi. There is no record of their institution, but the names occur casually. Though some have explained the appointment of the seventy-twodisciples inLuke 10, as the institution of the presbyterate, it is generally agreed that they had only a temporary appointment. We findpresbyters in the Mother Church atJerusalem, receiving thegifts of the brethren of Antioch. They appear in close connection with theApostles, and the Apostles andpresbyters sent forth thedecree which freed thegentileconverts from the burden of theMosaic law (Acts 15:23). InSt. James (5:14-15) they appear as performingritual actions, and from St. Peter we learn that they are shepherds of the flock (1 Peter 5:2). Thebishops hold a position of authority (Philippians 1;1 Timothy 3:2;Titus 1:7) and have been appointed shepherds by theHoly Ghost (Acts 20:28). That the ministry of both was local appears fromActs 14:23, where we read that Paul and Barnabas appointedpresbyters in the various Churches which they founded during their first missionary journey. It is shown also by the fact that they had to shepherd the flock,wherein they have been appointed, thepresbyters have to shepherd the flock, that isamongst them (1 Peter 5:2). Titus is left in Crete that he might appointpresbyters in every city (kata eolin,Titus 1:5; cf. Chrysostom,Homily 2 on Titus).

We cannot argue from the difference of names to the difference of official position, because the names are to some extent interchangeable (Acts 20:17, 28;Titus 1:6-7). TheNew Testament does not clearly show the distinction betweenpresbyters andbishops, and we must examine its evidence in the light of later times. Toward the end of the second century there is a universal and unquestionedtradition, thatbishops and their superior authority date fromApostolic times (seeHIERARCHY OF THE EARLY CHURCH). It throws much light on the New-Testament evidence and we find that what appears distinctly at the time of Ignatius can be traced through thepastoral epistles of St. Paul, to the very beginning of the history of the Mother Church atJerusalem, whereSt. James, the brother of the Lord, appears to occupy the position ofbishop (Acts 12:17;15:13;21:18;Galatians 2:9); Timothy and Titus possess full episcopal authority, and were ever thus recognized in tradition (cf.Titus 1:5;1 Timothy 5:19 and 22). Nodoubt there is much obscurity in theNew Testament, but this is accounted for by many reasons. The monuments of tradition never give us the life of theChurch in all its fullness, and we cannot expect this fullness, with regard to the internal organization of theChurch existing in Apostolic times, from the cursory references in the occasional writings of theNew Testament. The position ofbishops would necessarily be much less prominent than in later times. The supreme authority of the Apostles, the great number of charismaticallygiftedpersons, the fact that various Churches were ruled by Apostolic delegates who exercised episcopal authority under Apostolic direction, would prevent that special prominence. The union betweenbishops andpresbyters was close, and the names remained interchangeable long after the distinction betweenpresbyters andbishops was commonly recognized, e.g., in Irenaeus,Against Heresies IV.26.2. Hence it would seem that already, in theNew Testament, we find, obscurely nodoubt, the same ministry which appeared so distinctly afterwards.

Which of the Orders are sacramental?

All agree that there is but oneSacrament of Order, i.e., the totality of the power conferred by the sacrament is contained in the supreme order, whilst the others contain only part thereof (St. Thomas,Supplement 37.1 ad 2um). Thesacramental character of thepriesthood has never been denied by anyone who admitted theSacrament of Order, and, though not explicitlydefined, it follows immediately from the statements of theCouncil of Trent. Thus (Sess. XXIII, can. 2), "If any one saith that besides thepriesthood there are not in theCatholicChurch other orders, both major andminor, by which as by certain steps, advance is made to thepriesthood, let him beanathema." In the fourth chapter of the same session, after declaring that theSacrament of Order imprints acharacter "which can neither be effaced nor taken away; the holy synod with reason condemns the opinion of those who assert thatpriests of theNew Testament have only a temporary power". Thepriesthood is therefore a sacrament.

With regard to theepiscopate theCouncil of Trent defines thatbishops belong to the divinely institutedhierarchy, that they are superior topriests, and that they have the power of confirming and ordaining which is proper to them (Sess. XXIII, c. iv, can. 6, 7). The superiority ofbishops is abundantly attested inTradition, and we have seen above that the distinction betweenpriests andbishops is of Apostolic origin. Most of the olderscholastics were of opinion that the episcopate is not a sacrament; this opinion finds able defenders even now (e.g., Billot, "De sacramentis", II), though the majority oftheologians hold it iscertain that abishop's ordination is a sacrament. With regard to thesacramental character of the other orders seeDEACONS;MINOR ORDERS;SUBDEACONS.

Matter and form

In the question of thematter andform of this sacrament we must distinguish between the three higher orders and thesubdiaconate andminor orders. TheChurch having instituted the latter, also determines theirmatter andform. With regard to the former, the received opinion maintains that theimposition of hands is the solematter. This has been undoubtedly used from the beginning; to it, exclusively and directly, the conferring of grace is ascribed by St. Paul and many Fathers and councils. TheLatin Church used it exclusively for nine or ten centuries, and theGreek Church to this day knows no other matter. Manyscholastictheologians have held that the tradition of the instruments was the sole matter even for the strictlyhierarchical orders, but this position has long been universally abandoned. Other scholastics held that bothimposition of hands and the tradition of the instruments constitute the matter of the sacrament; this opinion still finds defenders. Appeal is made to theDecree ofEugene IV to theArmenians, but thepope spoke "of the integrating and accessorymatter and form, which he wishedArmenians to add to theimposition of hands, long since in use amongst them, that they might thus conform to the usage of theLatin Church, and more firmly adhere to it, by uniformity ofrites" (Benedict XIV, "De syn. dioc.", VIII, x, 8). The real foundation of the latter opinion is the power of theChurch with regard to the sacrament.Christ, it is argued, instituted theSacrament of Order by instituting that in theChurch there should be an external rite, which would of its ownnature signify and confer thepriestly power and corresponding grace. As Christ did not ordain HisApostles byimposition of hands, it would seem that He left to theChurch the power of determining by which particular rite the power and grace should be conferred. TheChurch's determination of the particular rite would be the fulfilling of acondition required in order that the Divine institution should take effect. TheChurch determined the simpleimposition of hands for the East and added, in the course oftime, the tradition of the instruments for the West--changing its symbolical language according as circumstances of place or time required.

The question of theform of the sacrament naturally depends on that of thematter. If the tradition of the instruments be taken as the total or partial matter, the words which accompany it will be taken as the form. If the simpleimposition of hands be considered the sole matter, the words which belong to it are the form. The form which accompanies theimposition of hands contains the words "Accipe spiritum sanctum", which in the ordination ofpriests, however, are found with the secondimposition of hands, towards the end of the Mass, but these words are not found in the old rituals nor in the Greek Euchology. Thus the form is not contained in these words, but in the longerprayers accompanying the formerimposition of hands, substantially the same from the beginning. All that we have said about thematter and form is speculative; in practice, whatever has been prescribed by theChurch must be followed, and theChurch in this, as in othersacraments, insists that anything omitted should be supplied.

Effect of the Sacrament

The first effect of the sacrament is an increase ofsanctifying grace. With this, there is the sacramental grace which makes the recipient a fit andholy minister in the discharge of his office. As theduties ofGod'sministers are manifold and onerous, it is in perfect accord with the rulings ofGod's Providence to confer a special grace on Hisministers. Thedispensation ofsacraments requires grace, and the rightful discharge of sacred offices presupposes a special degree of spiritual excellence. The external sacramental sign or the power of the order can be received and may exist without this grace.Grace is required for the worthy, not the valid, exercise of the power, which is immediately and inseparably connected with thepriestly character. The principal effect of the sacrament is the character, a spiritual and indelible mark impressed upon thesoul, by which the recipient is distinguished from others, designated as a minister ofChrist, and deputed and empowered to perform certain offices of Divine worship (Summa III.63.2). Thesacramental character of order distinguishes the ordained from thelaity. It gives the recipient in thediaconate, e.g., the power to minister officially, in thepriesthood, the power to offer the Sacrifice and dispense thesacraments, in theepiscopate the power to ordain newpriests and to confirm thefaithful. TheCouncil of Trent defined the existence of a character (Sess. VII, can. 9). Its existence is shown especially by the fact that ordination likebaptism, if ever valid, can never be repeated. Though there have been controversies with regard to theconditions of the validity of ordination, and different views were held at different times in reference to them, "it has always been admitted that a valid ordination cannot be repeated. Reordinations do not suppose the negation of the inamissible character of Order--they presuppose an anterior ordination which was null. There can be nodoubt that mistakes were made regarding the nullity of the first ordination, but thiserror of fact leaves thedoctrine of the initerability of ordination untouched" (Saltet, "Les Réordinations", 392).

Minister

The ordinary minister of the sacrament is thebishop, who alone has this power in virtue of his ordination.Holy Scripture attributed the power to the Apostles and theirsuccessors (Acts 6:6;16:22;1 Timothy 5:22;2 Timothy 1:6;Titus 1:5), and the Fathers and councils ascribe the power to thebishop exclusively.First Council of Nicaea (Canon 4) andApostolic Constitutions VIII.28 — "Abishop lays on hands, ordains. . .apresbyter lays on hands, but does not ordain." A council held at Alexandria (340) declared the orders conferred by Caluthus, apresbyter, null and void (Athanas., "Apol. contra Arianos", ii). For the custom said to have existed in theChurch of Alexandria seeEGYPT. Nor can objection be raised from the fact thatchorepiscopi are known to have ordainedpriests, as there can be nodoubt that somechorepiscopi were inbishops' orders (Gillman, "Das Institut der Chorbischöfe im Orient,"Munich, 1903;Hefele-Leclercq, "Conciles", II, 1197-1237). No one but abishop can give any orders now without adelegation from thepope, but a simplepriest may be thus authorized to conferminor orders and thesubdiaconate. It is generally denied thatpriests can conferpriests' orders, and history, certainly, records no instance of the exercise of such extraordinary ministry. Thediaconate cannot be conferred by a simplepriest, according to the majority oftheologians. This is sometimes questioned, asInnocent VIII is said to have granted theprivilege toCistercianabbots (1489), but thegenuineness of the concession is verydoubtful. For lawful ordination thebishop must be aCatholic, in communion with theHoly See, free fromcensures, and must observe thelaws prescribed for ordination. He cannot lawfully ordain any except his own subjects without authorization (see below).

Subject

Everybaptized male can validly receive ordination. Though in former times there were several semi-clerical ranks ofwomen in theChurch (seeDEACONESSES), they were not admitted to orders properly so called and had no spiritual power. The first requisite for lawful ordination is aDivine vocation; by which is understood the action ofGod, whereby He selects some to be His specialministers, endowing them with the spiritual,mental,moral, and physicalqualities required for the fitting discharge of their order and inspiring them with a sincere desire to enter theecclesiastical state forGod'shonor and their own sanctification. The reality of this Divine call is manifested in general bysanctity of life, right faith,knowledge corresponding to the proper exercise of the order to which one is raised, absence of physical defects, the age required by the canons (seeIRREGULARITY). Sometimes this call was manifested in an extraordinary manner (Acts 1:15;13:2); in general, however, the "calling" was made according to thelaws of theChurch founded on the example of theApostles. Thoughclergy andlaity had a voice in the election of the candidates, the ultimate and definite determination rested with thebishops. The election of the candidates byclergy andlaity was in the nature of a testimony of fitness, thebishop had to personally ascertain the candidates' qualifications. A public inquiry was held regarding theirfaith and moral character and the electors were consulted. Only such as were personallyknown to theelecting congregation, i.e., members of the same Church, were chosen.

A specified age was required, and, though there was some diversity in different places, in general, fordeacons the age was twenty-five or thirty, forpriests thirty or thirty-five, forbishops thirty-five or forty or even fifty (Apostolic Constitutions II.1). Nor was physical age deemed sufficient, but there were prescribed specified periods oftime, during which the ordained should remain in a particular degree. The different degrees were considered not merely as steps preparatory to thepriesthood, but as real church offices. In the beginning no such periods, called interstices, were appointed, though the tendency to orderly promotion is attested already in the pastoral Epistles (1 Timothy 3:3, 16). The first rules were apparently made in the fourth century. They seem to have been enforced bySiricius (385) and somewhat modified by Zosimus (418), whodecreed that the office of reader orexorcist should last till the candidate was twenty, or for five years in case of thosebaptized as adults; four years were to be spent asacolyte orsubdeacon, five years asdeacon. This was modified byPope Gelasius (492), according to whom alayman who had been amonk might be ordainedpriest after one year, thus allowing three months to elapse between each ordination, and alayman who had not been amonk might be ordainedpriest after eighteen months. At present theminor orders are generally conferred together on one day.

Thebishops, who are theministers of the sacrament ex officio, must inquire about the birth,person, age, title,faith, andmoral character of the candidate. They must examine whether he is born ofCatholicparents, and is spiritually, intellectually,morally, and physically fit for the exercise of the ministry. The age required by the canons is forsubdeacons twenty-one, fordeacons twenty-two, and forpriests twenty-four years completed. Thepope may dispense from anyirregularity and thebishops generally receive some power ofdispensation also with regard to age, not usually forsubdeacons anddeacons, but forpriests.Bishops can generally dispense for one year, whilst thepope givesdispensation for over a year; adispensation for more than eighteen months is but very rarely granted. For admission tominor orders, the testimony from theparishpriest or from the master of theschool where the candidate waseducated--generally, therefore, the superior of theseminary--is required. For major orders further inquiries must be made. The names of the candidate must be published in the place of his birth and of hisdomicile and the result of such inquiries are to be forwarded to thebishop. Nobishop may ordain those not belonging to hisdiocese by reason of birth, domicile,benefice, orfamiliaritas, withoutdimissorial letters from the candidate'sbishop. Testimonial letters are also required from all thebishops in whosedioceses the candidate has resided for over six months, after the age of seven. Transgression of this rule is punished bysuspensionlatæ sententiæ against the ordainingbishop. In recent years several decisions insist on the strict interpretation of these rules.Subdeacons anddeacons should pass one full year in these orders and they may then proceed to receive thepriesthood. This is laid down by theCouncil of Trent (Sess. XXIII, c.xi.), which did not prescribe the time forminor orders. Thebishop generally has the power to dispense from these interstices, but it is absolutely forbidden, unless a specialindult be obtained, to receive two major orders or theminor orders and thesubdiaconate in one day.

For thesubdiaconate and the higher orders there is, moreover, required a title, i.e., theright to receive maintenance from a determined source. Again, the candidate must observe the interstices, or times required to elapse between the reception of various orders; he must also have receivedconfirmation and the lower orders preceding the one to which he is raised. This last requirement does not affect the validity of the order conferred, as every order gives a distinct and independent power. One exception is made by the majority oftheologians and canonists, who are of opinion that episcopalconsecration requires the previous reception ofpriest's orders for its validity. Others, however, maintain that episcopal power includes fullpriestly power, which is thus conferred by episcopalconsecration. They appeal to history and bring forward cases ofbishops who wereconsecrated without having previously receivedpriest's orders, and though most of the cases are somewhatdoubtful and can be explained on other grounds, it seems impossible to reject them all. It is further to be remembered thatscholastictheologians mostly required the previous reception ofpriest's orders for valid episcopalconsecration, because they did not considerepiscopacy an order, a view which is now generally abandoned.

Obligations

Forobligations attached to holy Orders seeBREVIARY;CELIBACY OF THE CLERGY.

Ceremonies of ordination

From the beginning thediaconate,priesthood, and episcopate were conferred with specialrites andceremonies. Though in the course oftime there was considerable development and diversity in different parts of theChurch, theimposition of hands andprayer were always and universally employed and date fromApostolic times (Acts 6:6;13:3;1 Timothy 4:14;2 Timothy 1:6). In the earlyRoman Church these sacred orders were conferred amid a great concourse ofclergy and people at asolemn station. The candidates, who had been previously presented to the people, were summoned by name at the beginning of the solemn Mass. They were placed in a conspicuous position, and anyone objecting to a candidate was called upon to state his objections withoutfear. Silence was regarded as approval. Shortly before the Gospel, after the candidates were presented to thepope, the entire congregation was invited toprayer. All prostrating, thelitanies were recited, thepope thenimposed his hands upon the head of each candidate and recited theCollect with aprayer ofconsecration corresponding to the order conferred. TheGallican Rite was somewhat more elaborate. Besides the ceremonies used in theRoman Church, the people approving the candidates by acclamation, the hands of thedeacon and the head and hands ofpriests andbishops were anointed with thesign of the Cross. After the seventh century the tradition of the instruments of office was added,alb andstole to thedeacon, stole and planeta to thepriest,ring andstaff to thebishop. In theEastern Church, after the presentation of the candidate to the congregation and their shout of approval, "He is worthy", thebishopimposed his hands upon the candidate and said theconsecratingprayer.

We now give a short description of the ordination rite forpriests as found in the present RomanPontifical. All the candidates should present themselves in the church withtonsure and inclerical dress, carrying thevestments of the order to which they are to be raised, and lightedcandles. They are all summoned by name, each candidate answering "Adsum". When a general ordination takes place thetonsure is given after theIntroit or Kyrie, theminor orders after the Gloria,subdiaconate after theCollect, thediaconate after the Epistle,priesthood afterAlleluia and Tract. After the Tract of the Mass thearchdeacon summons all who are to receive thepriesthood. The candidates, vested inamice,alb, girdle,stole, andmaniple, with foldedchasuble on left arm and acandle in their right hand, go forward andkneel around thebishop. The latter inquires of thearchdeacon, who is here the representative of theChurch as it were, whether the candidates are worthy to be admitted to thepriesthood. Thearchdeacon answers in the affirmative and his testimony represents the testimony of fitness given in ancient times by theclergy and people. Thebishop, then charging the congregation and insisting upon the reasons why "the Fathers decreed that the people also should be consulted", asks that, if anyone has anything to say to the prejudice of the candidates, he should come forward and state it.

Thebishop then instructs and admonishes the candidates as to theduties of their new office. He kneels down in front of thealtar; theordinandi lay themselves prostrate on the carpet, and theLitany of the Saints ischanted or recited. On the conclusion of theLitany, all arise, the candidates come forward, andkneel in pairs before thebishop while he lays both hands on the head of each candidate in silence. The same is done by allpriests who are present. Whilstbishop andpriests keep their right hands extended, the former alone recites aprayer, inviting all topray toGod for ablessing on the candidates. After this follows the Collect and then thebishop says thePreface, towards the end of which occurs theprayer, "Grant, we beseech Thee etc." Thebishop then with appropriate formulæ crosses thestole over the breast of each one and vests him with thechasuble. This is arranged to hang down in front but is folded behind. Though there is no mention of thestole in many of the most ancient Pontificals, there can be nodoubt of its antiquity. The vesting with thechasuble is also very ancient and found already inMabillon "Ord. VIII and IX." Afterwards thebishop recites aprayer calling downGod's blessing on the newly-ordained. He then intones the"Veni Creator", and whilst it is being sung by the choir he anoints the hands of each with the oil ofcatechumens.

InEngland the head also was anointed in ancient times. The anointing of the hands, which in ancient times was done withchrism, or oil andchrism, was not used by theRoman Church, saidNicholas I (A.D. 864), though it is generally found in all ancient ordinals. It probably became a general practice in the ninth century and seems to have been derived from theBritish Church (Haddan and Stubbs, "Councils and Eccl. Documents", I, 141). Thebishop then hands to each thechalice, containingwine and water, with apaten and a host upon it. This rite, with its corresponding formula, which asHugo of St. Victor says ("Sacr.", III, xii), signifies the power which has already been received, is not found in the oldest rituals and probably dates back not earlier than the ninth or tenth century. When thebishop has finished theOffertory of the Mass, he seats himself before the middle of the altar and each of those ordained make anoffering to him of a lightedcandle. The newly-ordainedpriests then repeat the Mass with him, all saying the words ofconsecration simultaneously. Before the Communion thebishop gives thekiss of peace to one of the newly-ordained. After the Communion thepriests again approach thebishop and say theApostle's Creed. Thebishop laying his hands upon each says: "Receive ye theHoly Ghost, whosesins you shall forgive they are forgiven them; and whosesins you shall retain, they are retained." Thisimposition of hands was introduced in the thirteenth century. Thechasuble is then folded, the newly-ordained make a promise of obedience and having received thekiss of peace, return to their place.

Time and place

During the first centuries ordination took place whenever demanded by the needs of theChurch. TheRoman pontiffs generally ordained in December (Amalarius, "De offic.", II, i).Pope Gelasius (494) decreed that the ordination ofpriests anddeacons should be held at fixed times and days, viz., on thefasts of the fourth, seventh, and tenth months, also on thefasts of the beginning and midweek (Passion Sunday) ofLent and on(holy) Saturday about sunset (Epist. ad ep. Luc., xi). This but confirmed whatLeo the Great laid down, for he seems to speak of ordination on Ember Saturdays as anApostolic tradition (Serm. 2, de jejun. Pentec.) The ordination may take place either after sunset on the Saturday or early onSunday morning. The ordination to major orders took place before the Gospel.

Minor orders might be given at any day or hour. They were generally given afterholy communion. At presentminor orders may be given onSundays and days ofobligation (suppressed included) in the morning. For the sacred orders, aprivilege to ordain on other days than those appointed by the canons, provided the ordination takes place on Sunday or day ofobligation (suppressed days included), is very commonly given. Though it was always the rule that ordinations should take place in public, in time ofpersecution they were sometimes held in private buildings. The place of ordinations is the church. Minor orders may be conferred in any place, but it is understood that they are given in the church. ThePontifical directs that ordinations to sacred orders must be held publicly in thecathedral church in presence of thecathedral chapter, or if they be held in some other place, theclergy should be present and the principle church, as far as possible, must be made use of (cf. Conc. Trid., Sess. XXIII, c. vii). (SeeSUBDEACON,DEACONS,HIERARCHY,MINOR ORDERS,ALIMENTATION).

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