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Orders that kept the Seven Steps to the Altar

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Institute of Christ the King

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Holy Orders:

The power of orders has for its object the real body of Christ our Lord in the Blessed Eucharist. The power of jurisdiction refers altogether to the mystical body of Christ. The scope of this power is to govern and rule the Christian people, and lead them to the unending bliss of heaven.

The Powers of Holy Orders

The power of orders not only embraces the power of consecrating the Eucharist, but also fits and prepares the souls of men for its reception. It also embraces all else that can have any reference to the Eucharist. Regarding this power numerous passages of Sacred Scripture may be adduced; but the weightiest and most striking are those which are read in St. John and St. Matthew: "As the Father, says our Lord, hath sent me I also send you... Receive ye the Holy Ghost; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained; And: Amen, I say to you, whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth shall be loosed also in heaven. ((John xx. 21-23; Matt. xviii. 18. 'Heb. vii. 12) These texts, when expounded by pastors, in accordance with the teaching and authority of the Fathers, will throw great light on this truth.

Greatness of this Power

This power far excels that given under the law of nature to certain ones who had charge of sacred things. The period previous to the written law must have had its priesthood and its spiritual power,(According to St. Jerome, Abel and all the first-born were priests (In Tradit. Haebr.) since it is certain that it had its law; for these two, as the Apostle testifies, are so closely connected that if the priesthood is transferred, the law must necessarily be transferred also. Guided, therefore, by a natural instinct, men recognized that God is to be worshiped; and hence it follows that in every nation some, whose power might in a certain sense be called spiritual, were given the care of sacred things and of divine worship.

This power was also possessed by the Jews; but though it was superior in dignity to that with which priests were invested under the law of nature, yet it must be regarded as far inferior to the spiritual power that is found in the New Law. For the latter is heavenly, and surpasses all the power of Angels; it is derived not from the Mosaic priesthood, but from Christ our Lord who was a priest, not according to the order of Aaron, but according to the order of Melchizedek.(Heb. vii. II) For He it is who, Himself endowed with the supreme power of granting grace and remitting sins, left to His Church this power, although He limited it in extent and attached it to the Sacraments.

Names of this Sacrament

Hence to exercise this power certain ministers are appointed and solemnly consecrated, which consecration is called the Sacrament of Orders, or Sacred Ordination. The Fathers used this word, which in itself has a most extensive signification, to show the dignity and excellence of God's ministers. In fact, order, when understood in its strict meaning and acceptation, is the arrangement of superior and inferior things so disposed as to stand in mutual relation towards each other. Now as in this ministry there are many grades and various functions, and as all these are disposed and arranged according to a definite plan, the name Order has been well and properly applied to it.

Holy Orders Is a Sacrament

That Sacred Ordination is to be numbered among the Sacraments of the Church, the Council of Trent (Sess. xxiii. cap. 3.) has established by the same line of reasoning as we have already used several times. Since a Sacrament is a sign of a sacred thing, and since the outward action in this consecration denotes the grace and power bestowed on him who is consecrated, it becomes clearly evident that Order must be truly and properly regarded as a Sacrament. Thus the Bishop, handing to him who is being ordained a chalice with wine and water, and a paten with bread, says: “Receive the power of offering sacrifice, etc”. In these words, pronounced along with the application of the matter, the Church has always taught that the power of consecrating the Eucharist is conferred, and that a character is impressed on the soul which brings with it grace necessary for the due and proper discharge of that office, as the Apostle declares thus: I admonish thee that thou stir up the grace of God which is in thee, by the imposition of my hands; for God hath not given us the spirit of fear, but of power, and of love, and of sobriety.

Number of Orders

Now, to use the words of the holy Council: "The ministry of so sublime a priesthood being a thing all divine, it is but befitting its worthier and more reverent exercise that in the Church's well ordered disposition there should be several different orders of ministers destined to assist the priesthood by virtue of their office; orders arranged in such a way that those who have already received clerical tonsure should be raised, step by step, from the lower to the higher orders."(1 Sess. xxiii. De Ord. c.)

It should be taught, therefore, that these orders are seven in number, and that this has been the constant teaching of the Catholic Church. These orders are those of porter, lector, exorcist, acolyte, subdeacon,deacon and priest.That the number of ministers was wisely established thus may be proved by considering the various offices that are necessary for the celebration of the Holy Sacrifice of the Mass and the consecration and administration of the Blessed Eucharist, this being the principal scope of their institution.They are divided into major or sacred, and minor orders. The major or sacred orders are priesthood, deaconship and subdeaconship; while the minor orders are those of acolyte, exorcist, lector and porter,concerning each of which we shall now say a few words so that the pastor may be able to explain them to those especially whom he knows to be about to receive any of the orders in question."

Tonsure

In the beginning should be explained first tonsure, and it should be shown that this is a sort of preparation for the reception of orders. As men are prepared for Baptism by exorcisms and for Matrimony by engagement, so to those who dedicate themselves to God by tonsure the way is opened that leads to the Sacrament of Orders; for by the cutting off of hair is signified the character and disposition of him who desires to devote himself to the sacred ministry.

The Name "Cleric"

Regarding the name cleric, which is then given him for the first time, it is derived from the fact that he thereby begins to take the Lord for his lot and inheritance, just as those, who among the Jews were attached to the service of God, were forbidden by the Lord to have any part of the ground that would be distributed in the land of promise:"I, he said, am thy portion and inheritance.(Num. xviii. 20.) And although these words are true of all the faithful, yet it is certain that they apply in a special way to those who consecrate themselves to the service of God.

Origin and Meaning of Tonsure

The hair of the head is cut off in the form of a crown. It should be always worn thus, and should be enlarged according as one is advanced to higher orders. The Church teaches that this usage is derived from Apostolic origin, as mention is made of it by the most ancient and authoritative Fathers, such as St. Denis the Areopagite, St. Augustine and St. Jerome. It is said that the Prince of the Apostles first introduced this usage in memory of the crown of thorns which was put upon our Savior's head, so that the devices resorted to by the impious for the ignominy and torture of Christ might be used by His Apostles as a sign of honor and glory, as well as to signify that the ministers of the Church should strive to resemble Christ our Lord and represent Him in all things.

Some, however, assert that by tonsure is denoted the royal dignity, that is, the portion reserved especially for those who are called to the inheritance of the Lord. It will readily be seen that what the Apostle Peter says of all the faithful: "You are a chosen generation, a kingly priesthood, a holy nation, (i Peter ii. 9.) applies especially and with much greater reason to the ministers of the Church.

Still there are some who consider that by the circle, which is the most perfect of all figures, is signified the profession of a more perfect life undertaken by ecclesiastics; while in view of the fact that the hair of their heads, which is a kind of bodily superfluity, is cut off, others think that it denotes contempt for external things, and detachment of soul from all human cares.

The Minor Orders

Porter

After tonsure it is customary to advance to the first order, which is that of porter. The function (of porter) is to guard the keys and doors of the church, and to allow no one to enter there to whom access has been forbidden. Formerly the porter used to assist at the Holy Sacrifice of the Mass, to see that no one approached too near the altar, or disturbed the priest during the celebration of the divine mysteries.

Other duties were also assigned to him, as may be seen from the ceremonies used at his ordination.

Thus the Bishop, taking the keys from the altar, hands them to him who is being made porter, and says: "Let your conduct be that of one who has to render to God an account of those things that are kept under these keys."

How great was the dignity of this order in the ancient Church may be inferred from a usage which exists in the Church in these times. For the office of treasurer, which is still numbered among the more honorable functions of the Church, was entrusted to porters, and carried with it also the guardianship of the sacristy.

Reader

  The second degree of orders is the office of reader, whose duty it is to read in the church in a clear and distinct voice the books of the Old and of the New Testament, and especially those which are read during the nocturnal psalmody. Formerly it was also his duty to teach the faithful the first rudiments of the Christian religion.

   Hence it is that when ordaining him, the Bishop, in the presence of the people, handing him a book in which are set down all that regards this office, says: "Take, and be you an announcer of the word of God; if you faithfully and profitably discharge your office, you shall have a part with those who from the beginning have well ministered the word of God."

Exorcist

  The third order is that of exorcists, to whom is given the power to invoke the name of the Lord over those who are possessed by unclean spirits. Hence the Bishop when ordaining them presents to them a book in which the exorcisms are contained, and at the same time pronounces this form of words : "Take, and commit to memory, and have the power of imposing hands over the possessed, whether baptized or catechumen."

Acolyte

  The fourth degree is that of acolytes, and it is the last of the orders that are called minor and not sacred. Their duty is to attend and serve the ministers who are in major orders, that is, the deacon and subdeacon, in the Sacrifice of the altar. (The term "acolyte” is taken from the Greek, and means follower or companion.) They also carry and attend to the lights during the celebration of the Sacrifice of the Mass, and especially during the reading of the Gospel, from which fact they are also called candle-bearers.

Therefore at the ordination of acolytes the Bishop observes the following rite: First of all he carefully warns them of the nature of their office; then hands to each of them a light, saying: "Receive this candlestick and candle, and remember that henceforth you are given the charge of lighting the candles of the church, in the name of the Lord."

Then he hands them empty cruets in which are presented the wine and water for the Sacrifice, saying: "Receive these cruets to supply wine and water for the Eucharist of Christ's blood, in the name of the Lord."(The four minor orders, as well as the three major orders, are all mentioned in a letter of Pope Cornelius to Fabius of Antioch about the year 250. Individual minor orders are also mentioned by Tertullian, Cyprian and other early Fathers.)

The Major Orders

Subdeacon

From the minor orders, which are not sacred, and of which we have been speaking until now, one lawfully enters and ascends to major and Sacred Orders.

Now the subdiaconate is the first degree of (major orders). Its function, as the name itself indicates, is to serve the deacon at the altar. It is the subdeacon who should prepare the altar-linen, the vessels and the bread and wine necessary for the celebration of the Holy Sacrifice. He also it is who presents water to the Bishop or priest when he washes his hands during the Sacrifice of the Mass. It is also the subdeacon who now reads the Epistle which in former times was read at Mass by the deacon. He assists as witness at the Holy Sacrifice, and guards the celebrant from being disturbed by anyone during the sacred ceremonies.

The various duties that pertain to the subdeacon are indicated by the solemn ceremonies used at his ordination. In the first place the Bishop warns him that the obligation of perpetual continence is attached to this order, and declares that no one is to be admitted among the subdeacons who is not ready and willing to accept the obligation in question. Then, after the solemn recitation of the Litanies, the Bishop enumerates and explains the duties and functions of the subdeacon. Thereupon each one of those who are being ordained receives the chalice and sacred paten from the Bishop; and, to show that he is to serve the deacon, the subdeacon receives from the archdeacon cruets filled with wine and water, together with a basin and towel with which to wash and dry the hands. At the same time the Bishop pronounces these words: "See what sort of ministry is entrusted to you; I admonish you, therefore, to show yourself worthy to please God". Other prayers follow, and finally, when the Bishop has clothed the subdeacon with the sacred vestments, for each of which there are special words and ceremonies, he gives him the book of the Epistles, saying: "Receive the book of the Epistles, with power to read them in the Holy Church of God, as well for the living as for the dead". (Subdeacons are mentioned explicitly in the letter of Pope Cornelius referred to above. It cannot be doubted, however, that the subdiaconate is older than the third century.)

Deacon

The second degree of Sacred Orders is that of the deacons,(The word deacon is derived from the Greek, meaning minister), whose functions are much more extensive and have always been regarded as more holy. His duty it is to be always at the side of the Bishop, guard him while he preaches, serve him and the priest during the celebration of the divine mysteries, as well as during the administration of the Sacraments, and to read the Gospel in the Sacrifice of the Mass. In former times he frequently warned the faithful to be attentive to the holy mysteries; he administered our Lord's blood in those churches in which the custom existed that the faithful should receive the Eucharist under both species; and to him was entrusted the distribution of the Church's goods, as well as the duty of providing for all that was necessary to each one's sustenance. To the deacon also, as the eye of the Bishop, it belongs to see who they are in the city that lead a good and holy life, and who not; (The deacons, being in attendance on the Bishop, would naturally be found in the cities. Most churches in the first centuries had only seven deacons, even where the Christian community was large. At Rome Pope Fabian divided the city into seven regions, each of which had its deacon.) who are present at the Holy Sacrifice and sermons at appointed times, and who not; so that he may be able to give an account of all to the Bishop, and enable him to admonish and advise each one privately, or to rebuke and correct publicly, according as he may deem more profitable. He should also read out the list of the catechumens and present to the Bishop those who are to be admitted to orders. Finally in the absence of a Bishop or priest, he can explain the Gospel, but not from the pulpit, thus letting it be seen that this is not his proper office.

The Apostle shows the great care that should be taken that no one unworthy of the diaconate be promoted to this order, when in his Epistle to Timothy 17 he sets forth a deacon's character, virtues and integrity. The same point is also gathered from the rites and solemn ceremonies which the Bishop employs when ordaining him. The Bishop uses more numerous and more solemn prayers at the ordination of a deacon than at that of a subdeacon, and he also adds other kinds of sacred vestments. Moreover, he imposes hands on him, just as we read the Apostles used to do when ordaining the first deacons. Finally, he hands him the book of the Gospels, with these words: "Receive the power to read the Gospel in the Church of God, both for the living and the dead, in the name of the Lord."

Priest

The third and highest degree of all Sacred Orders is the priesthood. The Fathers of the first centuries usually designated those who had received this order by two names. At one time they called them presbyters, a Greek word signifying elders, not only because of the ripe years very necessary for this order, but much more on account of their gravity, knowledge and prudence; for it is written:"Venerable old age is not that of long time, nor counted by the number of years; but the understanding of a man is grey hairs, and an unspotted life is old age." At other times they call them priests, (The word used here in the Latin text is “sacerdos,” which is derived from "sacer,” holy, and "dare," to give.) both because they are consecrated to God, and because to them it belongs to administer the Sacraments and take charge of things sacred and divine.

Two fold Priesthood

But as Sacred Scripture describes a twofold priesthood, one internal and the other external, it will be necessary to have a distinct idea of each to enable pastors to explain the nature of the priesthood now under discussion.

The Internal Priesthood

Regarding the internal priesthood, all the faithful are said to be priests, once they have been washed in the saving waters of Baptism. Especially is this name given to the just who have the Spirit of God, and who, by the help of divine grace, have been made living members of the great High-priest, Jesus Christ; for, enlightened by faith which is inflamed by charity, they offer up spiritual sacrifices to God on the altar of their hearts. Among such sacrifices must be reckoned every good and virtuous action done for the glory of God.

Hence we read in the Apocalypse: Christ hath washed us from our sins in his own blood, and hath made us a kingdom, and priests to God and his Father. In like manner was it said by the Prince of the Apostles:"Be you also as living stones built up, a spiritual house, a holy priesthood, offering up spiritual sacrifices acceptable to God by Jesus Christ"; while the Apostle exhorts us "to present our bodies a living sacrifice, holy, pleasing unto God, your reasonable service." And long before this David had said: "A sacrifice to God is an afflicted spirit: a contrite and humble heart, O God, thou wilt not despise". All this clearly regards the internal priesthood.

The External Priesthood

The external priesthood, on the contrary, does not pertain to the faithful at large, but only to certain men who have been ordained and consecrated to God by the lawful imposition of hands and by the solemn ceremonies of holy Church, and who are thereby devoted to a particular sacred ministry.

This distinction of the priesthood can be seen even in the Old Law. That David spoke of the internal priesthood, we have just shown. On the other hand, everyone knows the many and various precepts given by the Lord to Moses and Aaron regarding the external priesthood. Along with this He appointed the whole tribe of Levi to the ministry of the Temple, and He forbade by law that anyone belonging to another tribe should dare to intrude himself into that function. Hence it was that King Ozias was afflicted with leprosy by the Lord for having usurped the sacerdotal ministry, and had to suffer grave chastisements for his arrogance and sacrilege.

Now as the same distinction (of a twofold) priesthood may be noted in the New Law, the faithful should be cautioned that what we are now about to say concerns that external priesthood which is conferred on certain special individuals. This alone belongs to the Sacrament of Holy Orders.

Functions of the Priesthood

The office of a priest, then, is to offer Sacrifice to God and to administer the Sacraments of the Church. This is proved by the very ceremonies used at his ordination. When ordaining a priest, the Bishop first of all imposes hands on him, as do all the other priests who are present. Then he puts a stole on his shoulders and arranges it over his breast in the form of a cross, declaring thereby that the priest is clothed with power from on high, enabling him to carry the cross of Christ our Lord and the sweet yoke of God's law, and to inculcate this law not only by words, but also by the example of a most holy and virtuous life.

He next anoints his hands with holy oil, and then gives him the chalice with wine and the paten with a host, saying at the same time: "Receive the power to offer Sacrifice to God, and to celebrate Masses, both for the living and for the dead". By these words and ceremonies the priest is constituted an interpreter and mediator between God and man, which indeed must be regarded as the principal function of the priesthood.

Lastly, placing his hands a second time on the head (of the person ordained the Bishop) says: "Receive the Holy Ghost; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained, thus communicating to him that divine power of forgiving and retaining sin which was given by our Lord to His disciples. Such, then, are the special and principal functions of the sacerdotal order.

Source: Catechism of the Council of Trent for Parish Priests: Issued by Order of Pope Pius V, 1947