Order is the appropriate disposition of things equal and unequal, by giving each its proper place (St. Aug., "De civ. Dei," XIX, xiii). Order primarily means a relation. It is used to designate that on which the relation is founded and thus generally means rank (St. Thom., "Suppl.", Q. xxxiv, a.2, ad 4um). In this sense it was applied to clergy and laity (St. Jer., "In Isaiam", XIX, 18; St. Greg. the Great, "Moral.", XXXII, xx). The meaning was restricted later to the hierarchy as a whole or to the various ranks of the clergy. Tertullian and some early writers had already used the word in that sense, but generally with a qualifying adjective (Tertullian, "De exhort. cast.", vii, ordo sacerdotalis, ordo ecclesiasticus; St. Greg. of Tours, "Vit. patr.", X, i, ordo clericorum). Order is used to signify not only the particular rank or general status of the clergy, but also the outward action by which they are raised to that status, and thus stands for ordination. It also indicates what differentiates laity from clergy or the various ranks of the clergy, and thus means spiritual power. The Sacrament of Order is the sacrament by which grace and spiritual power for the discharge of ecclesiastical offices are conferred.

Christ founded His Church as a supernatural society, the Kingdom of God. In this society there must be the power of ruling; and also the principles by which the members are to attain their supernatural end, viz., supernatural truth, which is held by faith, and supernatural grace by which man is formally elevated to the supernatural order. Thus, besides the power of jurisdiction, the Church 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 His Apostles, who were to continue His work and to be His earthly representatives. The Apostles received their power from Christ: "as the Father hath sent me, I also send you" (John, xx, 21). Christ possessed fullness of power in virtue of His priesthood--of His office as Redeemer and Mediator. He merited the grace which freed man from the bondage of sin, which grace is applied to man mediately by the Sacrifice of the Eucharist and immediately by the sacraments. He gave His Apostles the power to offer the Sacrifice (Luke, xxii, 19), and dispense the sacraments (Matt., xxviii, 18; John, xx, 22, 23); thus making them priests. It is true that every Christian receives sanctifying grace which confers on him a priesthood. Even as Israel under the Old dispensation was to God "a priestly kingdom" (Exod., xix, 4-6), thus under the New, all Christians are "a kingly priesthood" (I Pet., ii, 9); but now as then the special and sacramental priesthood strengthens and perfects the universal priesthood (cf. II Cor., iii, 3, 6; Rom., xv, 16).

SACRAMENT OF ORDER

From Scripture we learn that the Apostles appointed others by an external rite (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 that cheirontonein, cheirotonia, which meant electing by show of hands, had acquired the technical meaning of ordination by imposition 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 the deacons, how the Apostles "praying, imposed hands upon them" (Acts, vi, 6). In II Tim., i, 6 St. Paul reminds Timothy that he was made a bishop by the imposition of St. Paul's hands (cf. I Tim., iv, 4), and Timothy is exhorted to appoint presbyters by the same rite (I Tim., v, 22; cf. Acts, xiii, 3; xiv, 22). In Clem., "Hom.", III, lxxii, we read of the appointment of Zachæus as bishop by the imposition of Peter's hands. The word is used in its technical meaning by Clement of Alexandria ("Strom.", VI, xiii, cvi; cf. "Const. Apost.", II, viii, 36). "A priest lays on hands, but does not ordain" (cheirothetei ou cheirotonei) "Didasc. Syr.", IV; III, 10, 11, 20; Cornelius, "Ad Fabianum" in Euseb., "Hist. Eccl.", VI, xliii.

Grace was attached to this external sign and conferred by it. "I admonish thee, that thou stir up the grace of God which is in thee, through (dia) the imposition of my hands" (II Tim., i, 6). The context clearly shows that there is question here of a grace which enables Timothy to rightly discharge the office imposed upon him, for St. Paul continues "God hath not given us the spirit of fear: but of power, and of love, 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 from I Tim., iv, 14, where St. Paul says, "Neglect not the grace that is in thee, which was given thee by prophecy, with (meta) imposition of hands of the priesthood." This text shows that when St. Paul ordained Timothy, the presbyters also laid their hands upon him, even as now the presbyters 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 charismatic gift, but a gift of the Holy Spirit for the rightful discharge of official duties. The Sacrament of Order has ever been recognized in the Church as such. This is attested by the belief in a special priesthood (cf. St. John Chrys., "De sacerdotio"; St. Greg. of Nyss., "Oratio in baptism. Christi"), which requires a special ordination. St. Augustine, speaking about baptism and order, says, "Each is a sacrament, and each is given by a certain consecration, . . .If both are sacraments, which no one doubts, how is the one not lost (by defection from the Church) and the other lost?" (Contra. Epist. Parmen., ii, 28-30). The Council of Trent says, "Whereas, by the testimony of Scripture, by Apostolic 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 outward signs, no one ought to doubt that Order is truly and properly one of the Seven Sacraments of Holy Church" (Sess. XXIII, c. iii, can. 3).

Please contact Father Howard Remski, F.S.S.P. if you have questions regarding the Holy Orders.

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