The outward and visible sign of the sacrament is the imposition of hands by a bishop, sometimes accompanied by the transmission of an object or objects associated with the order, such as a chalice and paten for a priest.外向和可視性標誌的聖餐是強加之手，由一位主教，有時伴隨著傳遞一個物體或物體與秩序，如一個chalice和專利為一名牧師。 The sacramental inward grace conferred by ordination is the spiritual power and authority proper to the respective orders.聖外來恩典所賦予的統籌，是強大的精神力量和權威，正確的，以各自的命令。
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Holy orders usually refers to the major orders of the ministry in an episcopal church.神聖的命令，通常是指以大訂單，該部在一個聖公會。 In the Anglican and the Orthodox churches these are the bishops, priests, and deacons.在聖公會和東正教教堂，這是主教，司鐸和執事。 In the Roman Church, where the episcopate and the presbyterate are counted as one order, the three are bishop-priests, deacons, and subdeacons.在羅馬的教堂，那是主教和presbyterate算為一階，但三者之間的主教-牧師，執事，和耶穌。 The minor orders are not usually included in the term "holy orders," for they really refer to laymen set apart for special tasks rather than to clergy in the proper sense of the term.未成年人的命令，通常不包括在"神聖的命令， "他們真的是指外行設置除了為特殊任務而不是神職人員，在適當的意義上來說的。 Admission to holy orders is by ordination, the important ceremony being the laying on of hands.入場，進入神聖的命令，是由統籌，最重要的儀式正在鋪設上的手中。 It is this which distinguishes ordination to the major orders from that to the minor orders.正是這種區別，以大訂單，為未成年人的命令。 In the former the minister of ordination is always the bishop (though certain exceptions appear to have occurred occasionally), but the minor orders may sometimes be conveyed by others.在原部長協調，始終是主教（雖然在某些例外情況似乎已經發生了，偶爾） ，但小訂單，有時也能夠傳達等。
Unlike Roman Catholics and the Orthodox, Anglicans do not officially regard ordination as a sacrament (though some Anglicans do in point of fact hold this view).不像羅馬天主教徒和東正教，英國聖公會不正式把統籌作為一個聖餐（雖然有些教徒做點其實持這種觀點） 。 The official formularies restrict sacraments to ordinances instituted by Christ.官方處方限制聖禮條例由基督。 Since there is no conclusive evidence that he enjoined ordination, it is not properly a sacrament.因為沒有確鑿的證據證明他是受命於顧，這是不妥當從樓上掉了。 It would naturally be expected that a man cannot receive orders outside the church; but, especially in the West, it is usually held that a validly consecrated bishop conveys valid orders, even though he be in heresy or schism.它自然會預料到這樣的人不能接受的訂單教會之外，但是，尤其是在西方，這是通常認為的具有法律效力的consecrated主教傳達有效的訂單，即使他被邪說，或裂。 On this principle the Roman Church does not reordain those it receives from Orthodoxy.在這個原則的羅馬教會並不reordain那些它從正統。
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Minor Orders are those orders of ministry below the major orders in the Roman and Orthodox churches.小訂單，這些訂單的部下面主要訂單數量在羅馬和東正教教堂。 In the former, subdeacons were usually reckoned as a minor order until they were officially classed as a major order in 1207.在前者，耶穌通常來說算是輕微的治安，直到他們被正式列為重大治安1207 。 The minor orders since then are acolytes, exorcists, readers or lectors, and doorkeepers or porters.未成年人的命令，從那時起，是追隨者， exorcists ，讀者或講師，並doorkeepers或搬運工。 In the Eastern church acolytes, exorcists, and doorkeepers have been merged with the subdiaconate, but readers and cantors remain.在東部教會的追隨者， exorcists ， doorkeepers已經合併與subdiaconate ，但讀者和cantors依然存在。 The functions of the acolyte were lighting the candles, carrying them in procession, preparing the water and wine for the Holy Communion, and generally assisting the higher orders.職能的徒弟打被照明蠟燭，他們將在遊行時，準備了水和酒為聖餐，並普遍協助較高的訂單。 The exocist originally was concerned with casting out demons.該exocist ，原本是關心鑄造出魔鬼。 Later he looked after the catechumens.後來他看後，慕道者。 The reader, or lector, as his name denotes, read from the Scriptures.讀者，或讀者，因為他的名字是指，從經文。 The doorkeeper, or porter, originally had the duty of excluding unauthorized persons.該doorkeeper ，還是波特，本來有責任排除閒雜人等。
Nowadays practically nothing of the functions of any of the minor orders survives.如今實際上一無所有的職能，任何輕微的訂單生存。 They are little more than a steppingstone to the higher orders and are all conferred at the one time.他們多一點steppingstone以較高的訂單，都是授予在同一時間。 They are conferred usually by the bishop (though others on occasion may do so).他們通常授予由主教（雖然其他場合可以這樣做） 。 There is no laying on of hands, but some symbol of office is delivered, eg, a candlestick for the acolyte, a key for the doorkeeper.有沒有鋪設就舉手表決，但一些象徵辦公室發表的，例如，一個燭台，為徒弟打，其中一個關鍵，為doorkeeper 。
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
A bishop (from the Greek word meaning "overseer" or "superintendent") is a member of the highest ranking order of the Christian ministry.一位主教（來自希臘字，意思是"監督員" ， "警司" ）的一員，最高排名的順序基督教部。 The word was first applied to the elders, or presbyters, of local churches in the New Testament.這個詞最初是應用於長老，或長老，地方教會在新約聖經。 By the 2d century the office of bishop had become distinct from and superior to the office of elder.由二維世紀辦公室主教已成為有別於並優於辦公室長輩。
Order is the appropriate disposition of things equal and unequal, by giving each its proper place (St. Aug., "De civ. Dei," XIX, xiii).秩序，是適當的處置事物的平等和不平等的，由相互給予其適當的位置（聖8月， "德civ 。 dei ， "十九，十三） 。 Order primarily means a relation.命令主要是指關係。 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).它是用來指定這其中的關係，是建所以通常指職級（聖（ Thom ， "補編" ，問：三十四， 37.2 ，專案4um ） 。 In this sense it was applied to clergy and laity (St. Jer., "In Isaiam", XIX, 18; St. Greg. the Great, "Moral.", XXXII, xx).從這個意義上講，它是適用於教士和俗人（聖哲， " isaiam " ， 19條，第18條;聖格雷戈。偉大的， "道義" ，三十二，二十） 。 The meaning was restricted later to the hierarchy as a whole or to the various ranks of the clergy.意思是限制後，向領導層作為一個整體還是各個級別的教士。 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).戴爾都良和一些早期作家就曾使用這個詞，在這個意義上，但一般來說，同一個資格形容詞（戴爾都良， "德告誡脫胎換骨" ，第七章集體訴訟sacerdotalis ，集體訴訟ecclesiasticus聖格雷戈。旅行團， "維生素。 patr " ，第十，我和集體訴訟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.秩序，是用來標誌不僅尤其是職級或一般狀況的神職人員，而且還向外行動，由他們所提出的，以該身份，因此主張統籌。 It also indicates what differentiates laity from clergy or the various ranks of the clergy, and thus means spiritual power.它也表明，有什麼區別俗人，由牧師或各職級的神職人員，並因此意味著強大的精神力量。 The Sacrament of Order is the sacrament by which grace and spiritual power for the discharge of ecclesiastical offices are conferred.聖事的秩序是聖餐其中寬限期和強大的精神力量，為履行教會辦公室授予的。
Christ founded His Church as a supernatural society, the Kingdom of God.基督創立教會作為一個超自然的社會，神的國度。 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.在這個社會中必須有權力的執政黨;也是原則，其中的成員都是實現自己的超自然的目的，即，超自然的真理，而這正是由信仰，超自然的寬限期，其中一名是正式提升到超自然秩序。 Thus, besides the power of jurisdiction, the Church has the power of teaching (magisterium) and the power of conferring grace (power of order).因此，除了權力的管轄範圍內，教會有權力的教學（ magisterium ）和權力授予的恩典（電力規程） 。 This power of order was committed by our Lord to His Apostles, who were to continue His work and to be His earthly representatives.這種權力的命令是由我們的主，以他的門徒，他要繼續他的工作，並得到他的俗世的代表。 The Apostles received their power from Christ: "as the Father hath sent me, I also send you" (John 20:21).使徒保羅也收到了他們的權力來自基督說： "作為父親差遣了我，我也送你" （約翰20時21分） 。 Christ possessed fullness of power in virtue of His priesthood--of His office as Redeemer and Mediator.基督擁有豐滿的權力憑藉其神職人員-他的辦公室作為救世主和調停者。 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.他值得的恩典，這名男子獲釋脫離罪的，其中Grace是應用於人類治療中所犧牲的聖體聖事，並立即由聖禮。 He gave His Apostles the power to offer the Sacrifice (Luke 22:19), and dispense the sacraments (Matthew 28:18; John 20:22, 23); thus making them priests.他給他的門徒的權力，提供犧牲（盧克22時19分） ，並免除聖禮（馬太28:18 ;約翰20時22分， 23 ） ;從而使它們神父。 It is true that every Christian receives sanctifying grace which confers on him a priesthood.這是事實，每一個基督徒收到sanctifying寬限期，即賦予他一個神父。 Even as Israel under the Old dispensation was to God "a priestly kingdom" (Exodus 19:4-6), thus under the New, all Christians are "a kingly priesthood" (1 Peter 2:9); but now as then the special and sacramental priesthood strengthens and perfects the universal priesthood (cf. 2 Corinthians 3:3, 6; Romans 15:16).即使以色列根據舊省卻是上帝"司鐸王國" （出埃及記19:4-6 ） ，因此根據新的，所有基督徒的是"王道聖職" （ 1彼得2時09分） ，但現在卻因為那麼特殊和聖司鐸充實和完善普遍司祭（參見哥林多後3時03分， 6條;羅馬書15:16 ） 。
SACRAMENT OF ORDER聖餐規程
From Scripture we learn that the Apostles appointed others by an external rite (imposition of hands), conferring inward grace.從經文中，我們得知，使徒們任命的其他外部成年禮（強加手） ，授予外來恩典。 The fact that grace is ascribed immediately to the external rite, shows that Christ must have thus ordained.事實Grace是得益於立即向外部成年禮，表明基督必須就此受戒。 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.事實cheirontonein ， cheirotonia ，這意味著選舉採用舉手方式，已經獲得了技術含義的，由作出徵收前，雙手中的第三個世紀，表明政府委任為各種命令是由外在的儀式。 We read of the deacons, how the Apostles "praying, imposed hands upon them" (Acts 6:6).我們讀到的執事們，如何傳道者"祈禱，雙手強加給他們" （使徒6時06分） 。 In II Tim., i, 6 St. Paul reminds Timothy that he was made a bishop by the imposition of St. Paul's hands (cf. 1 Timothy 4:4), and Timothy is exhorted to appoint presbyters by the same rite (1 Timothy 5:22; cf. Acts 13:3; 14:22).在第二添。來說，我和六聖保祿提醒提摩太說，他是一位主教所施加的聖保羅的手（參見一日蒂莫西4時04分） ，並提摩太是告誡任命長老由同一成年禮（ 1蒂莫西5時22分;比照行為， 13時03分; 14時22分） 。 In Clem., "Hom.", III, lxxii, we read of the appointment of Zachæus as bishop by the imposition of Peter's hands.在克蘭姆， "磡" ，三， lxxii ，我們讀到的任命zachæus作為主教所施加的彼得的手。 The word is used in its technical meaning by Clement of Alexandria ("Strom.", VI, xiii, cvi; cf. "Const. Apost.", II, viii, 36).這個詞是用來在其技術含義，克萊門特的亞歷山德里亞（ " strom " ，六，十三， CVI的;比照"常量。 apost "第一，二，八， 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. "一名神父奠定了手，但不阿拉維" （ cheirothetei歐cheirotonei ） " didasc 。 syr " ，四，三，第10 ，第11 ，第20節;科尼利厄斯， "專案fabianum " euseb ， "歷史。 eccl " 。 ，六，四十三。
Grace was attached to this external sign and conferred by it.寬限期重視這一外部標誌，並賦予它。 "I admonish thee, that thou stir up the grace of God which is in thee, through (dia) the imposition of my hands" (2 Timothy 1:6). "我警告你，那你挑起天主的恩典，這是祢，通過（直徑）施加的我的手" （提摩太後1時06分） 。 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."上下文清楚地表明，有問題，這裡的寬限期，使提摩太，以正確履行辦公室強加給他，為聖保祿繼續"上帝祂所沒有給我們的精神恐懼：但權力和愛心，以及清醒" 。 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."這個寬限期是永久性的，因為看來從話"你挑起的恩典，這是祢" ，我們得出同樣的結論，從I添，四， 14 ，而聖保羅說， "忽視不恩典說是你，這是給你所預言，隨著（梅塔）施加手中的神職人員" 。 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.這一案文表明，當聖保祿受戒提摩太後，眾長老，也奠定了自己的手後，他甚至像現在長老協助，在統籌奠定自己的手放在候選人。 St. Paul here exhorts Timothy to teach and command, to be an example to all.聖保祿在這裡勸告提摩太教導和指揮，是一個例子。 To neglect this would be to neglect the grace which is in him.忽視這將是一種忽視的恩典，是他。 This grace therefore enables him to teach and command, to discharge his office rightly.此寬限期，因而使他的教導和指揮，以履行他的辦公室是正確的。 The grace then is not a charismatic gift, but a gift of the Holy Spirit for the rightful discharge of official duties.寬限期，然後是不是一個有魅力的禮物，但禮物的聖靈為正當履行公務。 The Sacrament of Order has ever been recognized in the Church as such.聖事的秩序已被公認在教會等。 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.這是核簽所信仰處於一個特殊的神職人員（參見聖約翰chrys ， "德sacerdotio " ;聖格雷戈的。 nyss ， "地址中的洗禮。基督教" ） ，這需要一個專門的協調。 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?"聖奧古斯丁，在談到洗禮和秩序，他說， "每一個都是聖餐，每次都給予一定consecration ， … … 。如果雙方都是聖禮，沒有人懷疑，又是怎樣一個沒有喪失（從叛逃教堂）及其他損失" ？ (Contra. Epist. Parmen., ii, 28-30). （ contra. epist 。 parmen 。第一，二， 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).安理會的遄達說， "而中，見證著經文中，使徒傳統，並一致同意的父親，很清楚， Grace是賦予的神聖工作，其中，是由字及離港的跡象，沒有人應無疑秩序，是真真正正地和適當地之一七個聖禮的聖教會" （ sess.二十三，丙三，可3段） 。
NUMBER OF ORDERS訂貨數量
The Council of Trent (Sess. XXIII, can. 3) defined that, besides the priesthood, there are in the Church other orders, both major and minor.安理會的遄達（ sess.二十三，可3 ）確定了，除了神職人員，還有在教會其他命令，無論是主要和次要的。 Though nothing has been defined with regard to the number of orders it is usually given as seven: priests, deacons, subdeacons, acolytes, exorcists, readers, and doorkeepers.雖然沒有被界定方面的訂單數量，它通常是由於七：牧師，執事，耶穌，追隨者， exorcists ，讀者， doorkeepers 。 The priesthood is thus counted as including bishops; if the latter be numbered separately we have eight; and if we add first tonsure, which was at one time regarded as an order, we have nine.神職人員，因此算作包括主教;如果是後者，頁數，分別有八人;若我們第一次剃度，這是在同一時間被視為一聲令下，我們有九年。 We meet with different numberings in different Churches, and it would seem that mystical reasons influenced them to some extent (Martène, "De antiq. eccl. rit.", I, viii, l, 1; Denzinger, "Rit. orient.", II, 155).我們滿足不同的號碼在不同的教會，它似乎神秘原因的影響，他們在一定程度上（ martène ， "德antiq 。 eccl 。 rit 。 " ，我想，八， L時， 1 ;登青格， " rit 。東方" 。第一，二， 155 ） 。 The "Statuta ecclesiæ antiqua" enumerate nine orders, adding psalmists and counting bishops and priests separately. " statuta ecclesiæ antiqua " ，列舉九個訂單，加上psalmists和點票主教和司鐸分開。 Others enumerate eight orders, thus, eg the author of "De divin. offic.", 33, and St. Dunstan's and the Jumièges pontificals (Martène I, viii, 11), the latter not counting bishops, and adding cantor.另列舉八項訂單，因此，如作者的"時點divin 。 offic " ，今年33歲，和聖dunstan的和jumièges pontificals （ martène ，第八章，第11條） ，後者不計主教，並加入康托。 Innocent III, "De sacro alt. minister.", I, i, counts six orders, as do also the Irish canons, where acolytes were unknown.無辜第三， "德骶供選部長" ，我，我，計數6個訂單，因為這樣做也是愛爾蘭門炮，而追隨者都是未知之數。 Besides the psalmista or cantor, several other functionaries seem to have been recognized as holding orders, eg, 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 to clerics (Benedict XIV, "De syn, dioc.", VIII, ix, 7, 8).除了psalmista或康托，還有一些其他公務人員，似乎已被確認為控股訂單，如fossarii （ fossores ）嚴重挖礦， hermeneutoe （口譯） ， custodes martyrum等，有些人認為他們已真正令（桑色素， "委員會。德sacris eccl 。 ordin " ，第三，前11 ， 7 ） ;但更可能因為他們只是把辦公室，普遍致力於教士（本篤十四， "德順， dioc " ，第八，第九，第7 ，第8 ） 。 In the East there is considerable variety of tradition regarding the number of orders.在東部地區有相當多的各種傳統的訂單數量。 The Greek Church acknowledges five, bishops, priests, deacons, subdeacons, and readers.希臘教會承認，五人，主教，神父，執事，耶穌，並以饗讀者。 The same number is found in St. John Damascene (Dial. contra manichæos, iii); in the ancient Greek Church acolytes, exorcists, and doorkeepers were probably considered only as offices (cf. Denzinger, "Rit. orient.", I, 116).同樣數量的是，發現在聖約翰大馬士革（ dial.矛盾manichæos ，三） ;在古希臘教會的追隨者， exorcists ， doorkeepers大概只辦事處（參見登青格， " rit 。東方" ，我想， 116 ） 。
In the Latin Church a distinction is made between major and minor orders.在拉丁美洲教會區分主要和次要的命令。 In the East the subdiaconate is regarded as a minor order, and it includes three of the other minor orders (porter, exorcist, acolyte).在東部subdiaconate被視為輕微秩序，它包括三個方面的其他輕微令（波特，驅魔，徒弟打） 。 In the Latin Church the priesthood, diaconate, and subdiaconate are the major, or sacred, orders, so-called because they have immediate reference to what is consecrated (St. Thom., "Suppl.", Q. xxxvii, a. 3).在拉丁美洲教會神職人員， diaconate ， subdiaconate是主要的，還是神聖的，訂單，即所謂的，因為他們有切身參考什麼是consecrated （聖（ Thom ， "補編" ，問：第三十七卷，甲三日） 。 The hierarchical orders strictly so-called are of divine origin (Conc. Trid., Sess. XXIII, can. 6).分層訂單嚴格，所以所謂的是神聖的起源（ conc. trid ， sess 。二十三，可6段） 。 We have seen that our Lord instituted a ministry in the persons of His Apostles, who received fullness of authority and power.我們已經看到，我們的主提起的一個部，在人，他的門徒，他們收到了豐滿的權威和權力。 One of the first exercises of this Apostolic power was the appointment of others to help and succeed them.其中首次舉行這種演習使徒權力任命其他人的幫助和接替他們。 The Apostles did not confine their labors to any particular Church, but, following the Divine command to make disciples of all men, they were the missionaries of the first generation.使徒們並不局限於自己的勞動力，以任何特定的教會，但是，隨著神的指揮，使弟子的所有男子，他們分別是傳教士的第一代。 Others also are mentioned in Holy Scripture as exercising an itinerant ministry, such as those who are in a wider sense called Apostles (Romans 16:7), or prophets, teachers, and evangelists (Ephesians 4:11).其他人也都提到，在神聖的經文作為行使巡迴部，如那些在更廣泛的意義上的所謂使徒（羅馬書16時07分） ，或先知，教師和傳道士（以弗所4點11分） 。 Side by side with this itinerant ministry provision is made for the ordinary ministrations by the appointment of local ministers, to whom the duties of the ministry passed entirely when the itinerant ministers disappeared (see DEACON).並排這個流動財政部編列的經費用於普通ministrations通過任命地方部長，給誰的職責，該部通過時，完全流動部長消失（見執事） 。
Besides deacons others were appointed to the ministry, who are called presbyteroi and episkopoi.此外執事等人被委任為內政部，他們是所謂的presbyteroi和episkopoi 。 There is no record of their institution, but the names occur casually.有沒有記錄它們的機構，但名稱發生隨便說說的。 Though some have explained the appointment of the seventy-two disciples in Luke 10, as the institution of the presbyterate, it is generally agreed that they had only a temporary appointment.雖然有些人已經解釋過，任命了72弟子在路加10 ，因為該協會的presbyterate ，人們普遍認為，他們只是一個臨時任命。 We find presbyters in the Mother Church at Jerusalem, receiving the gifts of the brethren of Antioch.我們發現眾長老在母親教會在耶路撒冷接受這些禮品的弟兄安提。 They appear in close connection with the Apostles, and the Apostles and presbyters sent forth the decree which freed the gentile converts from the burden of the Mosaic law (Acts 15:23).他們似乎相結合，緊密結合使徒，使徒和長老發出了命令，其中釋放gentile轉換從負擔的鑲嵌法（使徒行15:23 ） 。 In St. James (5:14-15) they appear as performing ritual actions, and from St. Peter we learn that they are shepherds of the flock (1 Peter 5:2).在聖雅各福群會（ 5:14-15 ） ，他們似乎是作為表演禮儀行動，並從聖彼得大教堂，我們得知他們是牧羊人的羊群（ 1彼得5時02分） 。 The bishops hold a position of authority (Philippians 1; 1 Timothy 3:2; Titus 1:7) and have been appointed shepherds by the Holy Ghost (Acts 20:28).主教們舉行一項權威地位（ philippians一日1蒂莫西3:2 ;弟兄1時07分） ，並已被任命為牧羊人由聖靈（使徒20時28分） 。 That the ministry of both was local appears from Acts 14:23, where we read that Paul and Barnabas appointed presbyters in the various Churches which they founded during their first missionary journey.該部均是當地出現的，由行為14時23分，當我們讀到保羅和巴納巴斯任命長老在各教會，他們在創立自己的第一次傳教之旅。 It is shown also by the fact that they had to shepherd the flock, wherein they have been appointed, the presbyters have to shepherd the flock, that is amongst them (1 Peter 5:2).這也表明，由一個事實，即他們不得不牧羊人的羊群，那是他們獲委任，而長老有牧羊人的羊群，這是他們之間出現（ 1彼得5時02分） 。 Titus is left in Crete that he might appoint presbyters in every city (kata eolin, Tit., i, 5; cf. Chrys., "Ad Tit., homil.", II, i).提的是留在克里特表示，他可能任命長老在每一個城市（字eolin ，山雀，一，五;比照chrys ， "專案山雀， homil "第一，二，一） 。
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).我們不能說，從差異名目的差異官方地位，但由於該名稱在一定程度上可以互換（使徒行20:17 28 ;弟兄1:6-7 ） 。 The New Testament does not clearly show the distinction between presbyters and bishops, and we must examine its evidence in the light of later times.新約聖經並沒有清楚表明區分長老和主教，我們必須深入研究其證據，在考慮到稍後的時間。 Toward the end of the second century there is a universal and unquestioned tradition, that bishops and their superior authority date from Apostolic times (see HIERARCHY OF THE EARLY CHURCH).年底對在公元二世紀有一個普遍的和不容置疑的傳統，即主教和他們的上級機關日期從使徒時代（見層次的早期教會） 。 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 the pastoral epistles of St. Paul, to the very beginning of the history of the Mother Church at Jerusalem, where St. James, the brother of the Lord, appears to occupy the position of bishop (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).它投擲了大量光後對新約聖經的證據，而我們卻發覺原來似乎明顯，在時間的伊格可追溯到通過畜牧書信的聖保羅，大家最初的歷史母親教會在耶路撒冷，聖詹姆斯，兄弟的主，似乎是佔領陣地的主教（使徒12時17分; 15時13分; 21時18分;加拉太2時09分） ;提摩太和提多擁有完全的主教的權力，並獲得前所未有的，因此確認傳統（參見1:5弟兄1蒂莫西5時19分和22 ） 。 No doubt there is much obscurity in the New Testament, but this is accounted for by many reasons.毫無疑問，有許多默默無聞，在新約聖經，但是，這是比重由很多原因。 The monuments of tradition never give us the life of the Church in all its fullness, and we cannot expect this fullness, with regard to the internal organization of the Church existing in Apostolic times, from the cursory references in the occasional writings of the New Testament.該紀念碑的傳統，從來沒有給我們在教會生活中的一切豐滿的，我們不能指望這豐滿，就以內部組織的教會存在的使徒時代，從粗粗地提到，在偶然的著作新約聖經。 The position of bishops would necessarily be much less prominent than in later times.立場主教一定會少了很多突出的，比在稍後的時間。 The supreme authority of the Apostles, the great number of charismatically gifted persons, the fact that various Churches were ruled by Apostolic delegates who exercised episcopal authority under Apostolic direction, would prevent that special prominence.最高權威的使徒，大量的charismatically天才的人，但事實上，各教堂被裁定由宗座代表誰行使主教管理局根據使徒方向，將防止這種情況特別突出。 The union between bishops and presbyters was close, and the names remained interchangeable long after the distinction between presbyters and bishops was commonly recognized, eg, in Iren., "Adv. hæres.", IV, xxvi, 2.該聯盟之間的主教和長老被關閉，並將地名仍可以互換後不久區分長老和主教被普遍承認的，例如，在iren ， "副hæres " ，四， 26 ， 2 。 Hence it would seem that already, in the New Testament, we find, obscurely no doubt, the same ministry which appeared so distinctly afterwards.因此，它似乎已經在新約全書，我們發現，隱晦地，毫無疑問，該部出現如此明顯。
Which of the Orders are Sacramental?其中的命令是聖事？
All agree that there is but one Sacrament of Order, ie, the totality of the power conferred by the sacrament is contained in the supreme order, whilst the others contain only part thereof (St. Thomas, "Supplem.", Q. xxxvii, a. i, ad 2um).大家都同意，有一個神聖的秩序，即全部所賦予的權力，由聖餐載於最高法院命令，而其他人只包含部分（聖托馬斯， " supplem " ，問：三十七，答：我，專案2um ） 。 The sacramental character of the priesthood has never been denied by anyone who admitted the Sacrament of Order, and, though not explicitly defined, it follows immediately from the statements of the Council of Trent.聖字的神職人員從來沒有被剝奪任何人承認聖事的秩序，而且，雖然沒有明確地界定，它緊隨其後，從報表安理會的遄達。 Thus (Sess. XXIII, can. 2), "If any one saith that besides the priesthood there are not in the Catholic Church other orders, both major and minor, by which as by certain steps, advance is made to the priesthood, let him be anathema."因此（ sess.二十三，可2 ） ， "如果任何一個仰表示，除了神職人員，有沒有在天主教教會其他命令，無論是主要和次要的，其中由於受某些步驟，預先作出神職人員，讓他被詛咒" 。 In the fourth chapter of the same session, after declaring that the Sacrament of Order imprints a character "which can neither be effaced nor taken away; the holy synod with reason condemns the opinion of those who assert that priests of the New Testament have only a temporary power".在第四章中的同屆會議後，宣布了聖秩序imprints一個人物" ，既不能被effaced也不帶走;教廷主教與理由譴責意見的人士斷言，牧師的新約全書只有臨時用電" 。 The priesthood is therefore a sacrament.神職人員，因此從樓上掉了。
With regard to the episcopate the Council of Trent defines that bishops belong to the divinely instituted hierarchy, that they are superior to priests, and that they have the power of confirming and ordaining which is proper to them (Sess. XXIII, c. iv, can. 6, 7).至於主教理事會遄規定：主教屬於這個神聖的設置層次，即他們是優於牧師，並認為他們有權力的確認和ordaining是適當向他們（ sess.二十三，四，三，可第六條，第七條） 。 The superiority of bishops is abundantly attested in Tradition, and we have seen above that the distinction between priests and bishops is of Apostolic origin.優越性主教是非常核簽在傳統中，我們已經看到上述認為兩者之間的區別神父和主教是宗徒的起源。 Most of the older scholastics were of opinion that the episcopate is not a sacrament; this opinion finds able defenders even now (eg, Billot, "De sacramentis", II), though the majority of theologians hold it is certain that a bishop's ordination is a sacrament.大部分的老年人scholastics則認為，主教是不是從樓上掉了，這輿論認定，能夠捍衛者，即使現在（例如， billot ， "德sacramentis " ，第二章） ，雖然大部分的神學家舉行，這是肯定的，就是主教的做法是從樓上掉了。 With regard to the sacramental character of the other orders see DEACONS; MINOR ORDERS; SUBDEACONS.對於聖事的性質的其他命令見執事;輕微的命令;耶穌。
Matter and Form此事，並形成
In the question of the matter and form of this sacrament we must distinguish between the three higher orders and the subdiaconate and minor orders.在質詢的問題和形式，這聖餐，我們必須區分三個更高的訂單和subdiaconate和小規模的訂單。 The Church having instituted the latter, also determines their matter and form.教會有提起後，也決定了他們的事，並表。 With regard to the former, the received opinion maintains that the imposition of hands is the sole matter.對於前者，所收到的意見，主張強加的手，也是唯一的事情。 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.這一點已毫無疑問，用於從一開始給它，完全和直接，授予的恩典，是屬於聖保羅和許多父親和議會。 The Latin Church used it exclusively for nine or ten centuries, and the Greek Church to this day knows no other matter.拉丁美洲教會用它專為九年或十年幾百年，與希臘教會在這一天，沒有其他事情。 Many scholastic theologians have held that the tradition of the instruments was the sole matter even for the strictly hierarchical orders, but this position has long been universally abandoned.許多學術上的神學家都認為，傳統的手段是唯一的問題，即使是嚴格的等級命令，但這一立場早已被各國普遍放棄了。 Other scholastics held that both imposition of hands and the tradition of the instruments constitute the matter of the sacrament; this opinion still finds defenders.其他scholastics舉行這兩個強加的雙手和傳統儀器構成此事的聖餐;這種看法仍認定維護者。 Appeal is made to the Decree of Eugene IV to the Armenians, but the pope spoke "of the integrating and accessory matter and form, which he wished Armenians to add to the imposition of hands, long since in use amongst them, that they might thus conform to the usage of the Latin Church, and more firmly adhere to it, by uniformity of rites" (Benedict XIV, "De syn. dioc.", VIII, x, 8).上訴提出該法令的尤金第四至亞美尼亞人，但教宗以"整合及配件問題，並表，其中，他希望亞美尼亞放入強加手中，因為長期使用，其中，他們可能因此符合使用該拉丁教會的合一，更堅定地堅持下去，由均勻禮記" （本篤十四， "德順。 dioc " ，八，十， 8 ） 。 The real foundation of the latter opinion is the power of the Church with regard to the sacrament.真正的立黨之本，後者認為這是權力的教會就以聖餐。 Christ, it is argued, instituted the Sacrament of Order by instituting that in the Church there should be an external rite, which would of its own nature signify and confer the priestly power and corresponding grace.基督，有論，建立了聖體，以便通過制定，在教會應該有一個外部的儀式，這將它自己的性質標誌，並授予司鐸的權力和相應的寬限期。 As Christ did not ordain His Apostles by imposition of hands, it would seem that He left to the Church the power of determining by which particular rite the power and grace should be conferred.作為基督沒有阿拉維他的門徒所施加的手中，看來他留給教會的力量，確定由哪一個成年禮的權力和恩典，應賦予。 The Church's determination of the particular rite would be the fulfilling of a condition required in order that the Divine institution should take effect.教會的決心的，尤其是成年禮，將滿足一個條件要求，以使該神學院應該生效。 The Church determined the simple imposition of hands for the East and added, in the course of time, the tradition of the instruments for the West--changing its symbolical language according as circumstances of place or time required.教會決定了簡單的強加之手，為東亞和補充，在這個過程中的時間，傳統的文書，為西-改變它的語言符號作為根據的情況下發生，或所需時間。 The question of the form of the sacrament naturally depends on that of the matter.形式問題的聖餐自然取決於這一點的這件事。 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.如果傳統的文書是否可作為全部或部分的事，換句話說，其中伴隨著它會採取措施的形式。 If the simple imposition of hands be considered the sole matter, the words which belong to it are the form.如果簡單強加雙手被視為唯一的事，換言之，這屬於它的是形式。 The form which accompanies the imposition of hands contains the words "Accipe spiritum sanctum", which in the ordination of priests, however, are found with the second imposition of hands, towards the end of the Mass, but these words are not found in the old rituals nor in the Greek Euchology.形式伴隨著強加手中包含改為" accipe spiritum密室" ，即在統籌的神父，不過，被發現與第二強加的手，在接近年底的群眾，但這些話都沒有出現在舊禮儀，也沒有在希臘語euchology 。 Thus the form is not contained in these words, but in the longer prayers accompanying the former imposition of hands, substantially the same from the beginning.因此，形式是不包含在上面這些話，但在較長的祈禱陪同前施加的雙手，大致相同，從一開始的。 All that we have said about the matter and form is speculative; in practice, whatever has been prescribed by the Church must be followed, and the Church in this, as in other sacraments, insists that anything omitted should be supplied.我們的一切都表示，關於此事，並形成屬投機性質，在實踐中，無論已訂明由教會所必須遵循的，和教會在這方面，正如在其他聖禮，堅持有所遺漏，應該予以提供。
Effect of the Sacrament效力聖
The first effect of the sacrament is an increase of sanctifying grace.首因效應的聖餐是增加了sanctifying恩典。 With this, there is the sacramental grace which makes the recipient a fit and holy minister in the discharge of his office.這個問題，就是聖事的恩典，使受援國的合適和神聖部長在履行他的辦公室。 As the duties of God's ministers are manifold and onerous, it is in perfect accord with the rulings of God's Providence to confer a special grace on His ministers.由於職務的上帝的部長是多方面和繁重的，而且是完美的，符合裁決上帝的眷顧，賦予一個特別的恩典對他的部長們。 The dispensation of sacraments requires grace, and the rightful discharge of sacred offices presupposes a special degree of spiritual excellence.豁免的聖禮規定的寬限期，並合法地履行神聖辦事處預示著一個特殊程度的精神，精益求精。 The external sacramental sign or the power of the order can be received and may exist without this grace.外部聖簽署或權力的命令，可以被接受以及可能存在的，沒有這個恩典。 Grace is required for the worthy, not the valid, exercise of the power, which is immediately and inseparably connected with the priestly character. Grace是需要為值得，而不是有效的，權力的行使，這是立即和不可分割的聯繫與司鐸性格。 The principal effect of the sacrament is the character, a spiritual and indelible mark impressed upon the soul, by which the recipient is distinguished from others, designated as a minister of Christ, and deputed and empowered to perform certain offices of Divine worship (Summa, III, Q. lxiii, a. 2).主要作用的聖餐，是我們黨的性質，一種精神和不可磨滅的印記留下深刻印象後，靈魂，其中受贈人，是區別於其他人，被指定為部長的基督，並deputed和授權履行某些辦事處的神崇拜（總結，三，問： lxiii ，甲2 ） 。 The sacramental character of order distinguishes the ordained from the laity.聖事的性質，以便區別受戒，從俗人。 It gives the recipient in the diaconate, eg, the power to minister officially, in the priesthood, the power to offer the Sacrifice and dispense the sacraments, in the episcopate the power to ordain new priests and to confirm the faithful.它使受援國在diaconate ，如電力部長正式，在神職人員中，電源提供的犧牲和免除聖禮，在主教的權力，阿拉維的新司鐸，並確定忠貞不渝。 The Council of Trent defined the existence of a character (Sess. VII, can. 9).安理會的遄達界定存在著一種品格（ sess.七，可以9段） 。 Its existence is shown especially by the fact that ordination like baptism, if ever valid, can never be repeated.它的存在是表現出特別是一個事實，即統籌喜歡的洗禮，如果有效，但絕不能重演。 Though there have been controversies with regard to the conditions 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 no doubt that mistakes were made regarding the nullity of the first ordination, but this error of fact leaves the doctrine of the initerability of ordination untouched" (Saltet, "Les Réordinations", 392).雖然有爭論與條件方面的有效性，並顧，和不同看法，分別舉行不同的時間，在談到他們" ，它一直是承認一個有效的統籌不能重演。 reordinations不假設的否定該inamissible性格的秩序-它們預先假定一個前壁排序是無效的。不可能有任何疑問的錯誤作了關於無效的首次排序，但這個錯誤的，事實上葉學說的i niterability的統籌不放過" （薩爾泰"就業輔導組réordinations " ， 392 ） 。
The ordinary minister of the sacrament is the bishop, who alone has this power in virtue of his ordination.普通部長聖事是主教，誰就有這個權力，在憑藉其統籌。 Holy Scripture attributed the power to the Apostles and their successors (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 the bishop exclusively.聖經歸咎於權力使徒和他們的繼任者（使徒6時06分; 16時22分， 1蒂莫西5時22分;提摩太後1時06分;弟兄1:5 ） ，以及父親和議會賦予的權力，向主教專。 Con.結論。 Nic. NIC的。 I, can.我可以的。 4, Apost. 4 ， apost 。 Const.常量。 VIII, 28 "A bishop lays on hands, ordains. . .a presbyter lays on hands, but does not ordain."第八， 28條"主教奠定手， ordains 。 。 。 presbyter了手，但不阿拉維的" 。 A council held at Alexandria (340) declared the orders conferred by Caluthus, a presbyter, null and void (Athanas., "Apol. contra Arianos", ii).安理會舉行亞歷山大（ 340 ）宣布，該命令所賦予的caluthus ， presbyter ，無效（ athanas. ， " apol 。矛盾arianos " ，第二章） 。 For the custom said to have existed in the Church of Alexandria see EGYPT.為定制的，據說已存在於教會亞歷山大見埃及。 Nor can objection be raised from the fact that chorepiscopi are known to have ordained priests, as there can be no doubt that some chorepiscopi were in bishops' orders (Gillman, "Das Institut der Chorbischöfe im Orient," Munich, 1903; Hefele-Leclercq, "Conciles", II, 1197-1237).也不能反對時，從所提出的事實chorepiscopi已知有祝聖司鐸，因為不可能毫無疑問，一些chorepiscopi人主教令（伊爾曼"之研究所明鏡chorbischöfe的IM東方" ，慕尼黑， 1903年;黑弗勒-勒克萊爾" conciles " ，第二章， 1197年至1237年） 。 No one but a bishop can give any orders now without a delegation from the pope, but a simple priest may be thus authorized to confer minor orders and the subdiaconate.沒有人，但一名主教，可以給任何訂單，現在沒有一個代表團，由教宗，但一個簡單的神父可能因此授權賦予輕微訂單和subdiaconate 。 It is generally denied that priests can confer priests' orders, and history, certainly, records no instance of the exercise of such extraordinary ministry.人們普遍否認祭司可以授予司鐸的命令，並進行歷史記錄，當然，記錄，沒有任何實例行使這種超常部。 The diaconate cannot be conferred by a simple priest, according to the majority of theologians.該diaconate不能由一個簡單的神父，根據大多數人的神學家。 This is sometimes questioned, as Innocent VIII is said to have granted the privilege to Cistercian abbots (1489), but the genuineness of the concession is very doubtful.這是有時會質疑，因為無辜第八據說已授予特權在修道院中的方丈都很（ 1489 ） ，但道地的特許權，是很大的疑問。 For lawful ordination the bishop must be a Catholic, in communion with the Holy See, free from censures, and must observe the laws prescribed for ordination.為合法統籌主教必須是一個天主教徒，在與聖座共融，不受責難，並應遵守法律，為統籌。 He cannot lawfully ordain any except his own subjects without authorization (see below).他不能合法阿拉維任何除他自己的科目，未經批准（見下文） 。
Every baptized male can validly receive ordination.每個男性的洗禮，才能有效地得到協調。 Though in former times there were several semi-clerical ranks of women in the Church (see DEACONESSES), they were not admitted to orders properly so called and had no spiritual power.雖然在以前，有幾個半職級文職婦女在教會（見deaconesses ） ，他們並不承認，以訂單妥善所謂，也沒有強大的精神力量。 The first requisite for lawful ordination is a Divine vocation; by which is understood the action of God, whereby He selects some to be His special ministers, endowing them with the spiritual, mental, moral, and physical qualities required for the fitting discharge of their order and inspiring them with a sincere desire to enter the ecclesiastical state for God's honor and their own sanctification.第一個條件，合法的工作是一項神聖的天職;所理解的行動，上帝，讓他挑選一些能夠做他的特別部長會議，賦予他們的精神，心理，道德和身體素質需要裝修履行自己的為了和感召力，與他們真誠願望，進入教會國家為神的榮耀和自身的成聖。 The reality of this Divine call is manifested in general by sanctity 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 (see IRREGULARITY).這一現實，神聖的呼籲是體現在一般由神聖的生命權，信仰，知識相對應的適當行使的，以哪一個是提出的，沒有生理缺陷，其年齡必須根據炮（見不平順） 。 Sometimes this call was manifested in an extraordinary manner (Acts 1:15; 13:2); in general, however, the "calling" was made according to the laws of the Church founded on the example of the Apostles.有時這一要求體現在平凡的方式（使徒1:15 ; 13時02分） ，不過，一般來講， "來電" ，是按規律辦事的教會成立於舉例提到使徒。 Though clergy and laity had a voice in the election of the candidates, the ultimate and definite determination rested with the bishops.雖然教士和俗人有一個聲音在這次選舉中的候選人，最終的和明確的決心，在於主教。 The election of the candidates by clergy and laity was in the nature of a testimony of fitness, the bishop had to personally ascertain the candidates' qualifications.選舉的候選人，由教士和俗人是，在性質上也證明了健身，這位主教曾親自確定候選人的資格。 A public inquiry was held regarding their faith and moral character and the electors were consulted.公開調查舉行了關於他們的信仰和思想品德和選民的意見。 Only such as were personally known to the electing congregation, ie, members of the same Church, were chosen.只有這樣，因為親自向選舉聚集，即成員對同一教會，被挑選的。 A specified age was required, and, though there was some diversity in different places, in general, for deacons the age was twenty-five or thirty, for priests thirty or thirty-five, for bishops thirty-five or forty or even fifty (Apost. Const., II, i). A specified age was required, and, though there was some diversity in different places, in general, for deacons the age was twenty-five or thirty, for priests thirty or thirty-five, for bishops thirty-five or forty or even fifty ( Apost. Const., II, i). Nor was physical age deemed sufficient, but there were prescribed specified periods of time, during which the ordained should remain in a particular degree. The different degrees were considered not merely as steps preparatory to the priesthood, 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 by Siricius (385) and somewhat modified by Zosimus (418), who decreed that the office of reader or exorcist should last till the candidate was twenty, or for five years in case of those baptized as adults; four years were to be spent as acolyte or subdeacon, five years as deacon. They seem to have been enforced by Siricius (385) and somewhat modified by Zosimus (418), who decreed that the office of reader or exorcist should last till the candidate was twenty, or for five years in case of those baptized as adults; four years were to be spent as acolyte or subdeacon, five years as deacon. This was modified by Pope Gelasius (492), according to whom a layman who had been a monk might be ordained priest after one year, thus allowing three months to elapse between each ordination, and a layman who had not been a monk might be ordained priest after eighteen months. This was modified by Pope Gelasius (492), according to whom a layman who had been a monk might be ordained priest after one year, thus allowing three months to elapse between each ordination, and a layman who had not been a monk might be ordained priest after eighteen months. At present the minor orders are generally conferred together on one day.
The bishops, who are the ministers of the sacrament ex officio, must inquire about the birth, person, age, title, faith, and moral character of the candidate. They must examine whether he is born of Catholic parents, and is spiritually, intellectually, morally, and physically fit for the exercise of the ministry. The age required by the canons is for subdeacons twenty-one, for deacons twenty-two, and for priests twenty-four years completed. The pope may dispense from any irregularity and the bishops generally receive some power of dispensation also with regard to age, not usually for subdeacons and deacons, but for priests. Bishops can generally dispense for one year, whilst the pope gives dispensation for over a year; a dispensation for more than eighteen months is but very rarely granted. For admission to minor orders, the testimony from the parish priest or from the master of the school where the candidate was educated--generally, therefore, the superior of the seminary--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 his domicile and the result of such inquiries are to be forwarded to the bishop. No bishop may ordain those not belonging to his diocese by reason of birth, domicile, benefice, or familiaritas, without dimissorial letters from the candidate's bishop.
Testimonial letters are also required from all the bishops in whose dioceses the candidate has resided for over six months, after the age of seven. Transgression of this rule is punished by suspension latæ sententiæ against the ordaining bishop. In recent years several decisions insist on the strict interpretation of these rules. Subdeacons and deacons should pass one full year in these orders and they may then proceed to receive the priesthood. This is laid down by the Council of Trent (Sess. XXIII, c.xi.), which did not prescribe the time for minor orders. The bishop generally has the power to dispense from these interstices, but it is absolutely forbidden, unless a special indult be obtained, to receive two major orders or the minor orders and the subdiaconate in one day.
For the subdiaconate and the higher orders there is, moreover, required a title, ie, the right 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 received confirmation 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 of theologians and canonists, who are of opinion that episcopal consecration requires the previous reception of priest's orders for its validity. Others, however, maintain that episcopal power includes full priestly power, which is thus conferred by episcopal consecration. They appeal to history and bring forward cases of bishops who were consecrated without having previously received priest's orders, and though most of the cases are somewhat doubtful and can be explained on other grounds, it seems impossible to reject them all. It is further to be remembered that scholastic theologians mostly required the previous reception of priest's orders for valid episcopal consecration, because they did not consider episcopacy an order, a view which is now generally abandoned.
For obligations attached to holy Orders see BREVIARY; CELIBACY OF THE CLERGY.
Ceremonies of Ordination
From the beginning the diaconate, priesthood, and episcopate were conferred with special rites and ceremonies. Though in the course of time there was considerable development and diversity in different parts of the Church, the imposition of hands and prayer were always and universally employed and date from Apostolic times (Acts 6:6; 13:3; 1 Timothy 4:14; 2 Timothy 1:6). Though in the course of time there was considerable development and diversity in different parts of the Church, the imposition of hands and prayer were always and universally employed and date from Apostolic times (Acts 6:6; 13:3; 1 Timothy 4:14 ; 2 Timothy 1:6). In the early Roman Church these sacred orders were conferred amid a great concourse of clergy and people at a solemn 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 without fear. Silence was regarded as approval. Shortly before the Gospel, after the candidates were presented to the pope, the entire congregation was invited to prayer. All prostrating, the litanies were recited, the pope then imposed his hands upon the head of each candidate and recited the Collect with a prayer of consecration corresponding to the order conferred. The Gallican Rite was somewhat more elaborate. Besides the ceremonies used in the Roman Church, the people approving the candidates by acclamation, the hands of the deacon and the head and hands of priests and bishops were anointed with the sign of the Cross. After the seventh century the tradition of the instruments of office was added, alb and stole to the deacon, stole and planeta to the priest, ring and staff to the bishop. In the Eastern Church, after the presentation of the candidate to the congregation and their shout of approval, "He is worthy", the bishop imposed his hands upon the candidate and said the consecrating prayer.
We now give a short description of the ordination rite for priests as found in the present Roman Pontifical. All the candidates should present themselves in the church with tonsure and in clerical dress, carrying the vestments of the order to which they are to be raised, and lighted candles. They are all summoned by name, each candidate answering "Adsum". When a general ordination takes place the tonsure is given after the Introit or Kyrie, the minor orders after the Gloria, subdiaconate after the Collect, the diaconate after the Epistle, priesthood after Alleluia and Tract. After the Tract of the Mass the archdeacon summons all who are to receive the priesthood. The candidates, vested in amice, alb, girdle, stole, and maniple, with folded chasuble on left arm and a candle in their right hand, go forward and kneel around the bishop. The latter inquires of the archdeacon, who is here the representative of the Church as it were, whether the candidates are worthy to be admitted to the priesthood. The archdeacon answers in the affirmative and his testimony represents the testimony of fitness given in ancient times by the clergy and people. The bishop, 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.
The bishop then instructs and admonishes the candidates as to the duties of their new office. He kneels down in front of the altar; the ordinandi lay themselves prostrate on the carpet, and the Litany of the Saints is chanted or recited. On the conclusion of the Litany, all arise, the candidates come forward, and kneel in pairs before the bishop while he lays both hands on the head of each candidate in silence. The same is done by all priests who are present. Whilst bishop and priests keep their right hands extended, the former alone recites a prayer, inviting all to pray to God for a blessing on the candidates. After this follows the Collect and then the bishop says the Preface, towards the end of which occurs the prayer, "Grant, we beseech Thee etc." The bishop then with appropriate formulæ crosses the stole over the breast of each one and vests him with the chasuble. This is arranged to hang down in front but is folded behind. Though there is no mention of the stole in many of the most ancient Pontificals, there can be no doubt of its antiquity. The vesting with the chasuble is also very ancient and found already in Mabillon "Ord. VIII and IX." Afterwards the bishop recites a prayer calling down God'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 of catechumens.
In England the head also was anointed in ancient times. The anointing of the hands, which in ancient times was done with chrism, or oil and chrism, was not used by the Roman Church, said Nicholas I (AD 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 the British Church (Haddan and Stubbs, "Councils and Eccl. Documents", I, 141). The bishop then hands to each the chalice, containing wine and water, with a paten and a host upon it. This rite, with its corresponding formula, which as Hugo 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. This rite, with its corresponding formula, which as Hugo 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 the bishop has finished the Offertory of the Mass, he seats himself before the middle of the altar and each of those ordained make an offering to him of a lighted candle. The newly-ordained priests then repeat the Mass with him, all saying the words of consecration simultaneously. Before the Communion the bishop gives the kiss of peace to one of the newly-ordained. After the Communion the priests again approach the bishop and say the Apostle's Creed. The bishop laying his hands upon each says: "Receive ye the Holy Ghost, whose sins you shall forgive they are forgiven them; and whose sins you shall retain, they are retained." This imposition of hands was introduced in the thirteenth century. The chasuble is then folded, the newly-ordained make a promise of obedience and having received the kiss of peace, return to their place.
Time and Place
During the first centuries ordination took place whenever demanded by the needs of the Church. The Roman pontiffs generally ordained in December (Amalarius, "De offic.", II, i). Pope Gelasius (494) decreed that the ordination of priests and deacons should be held at fixed times and days, viz., on the fasts of the fourth, seventh, and tenth months, also on the fasts of the beginning and midweek (Passion Sunday) of Lent and on (holy) Saturday about sunset (Epist. ad ep. Luc., xi). Pope Gelasius (494) decreed that the ordination of priests and deacons should be held at fixed times and days, viz., on the fasts of the fourth, seventh, and tenth months, also on the fasts of the beginning and midweek (Passion Sunday ) of Lent and on (holy) Saturday about sunset (Epist. ad ep. Luc., xi). This but confirmed what Leo the Great laid down, for he seems to speak of ordination on Ember Saturdays as an Apostolic tradition (Serm. 2, de jejun. Pentec.) The ordination may take place either after sunset on the Saturday or early on Sunday morning. This but confirmed what Leo the Great laid down, for he seems to speak of ordination on Ember Saturdays as an Apostolic tradition (Serm. 2, de jejun. Pentec.) The ordination may take place either after sunset on the Saturday or early on Sunday 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 after holy communion. At present minor orders may be given on Sundays and days of obligation (suppressed included) in the morning. For the sacred orders, a privilege to ordain on other days than those appointed by the canons, provided the ordination takes place on Sunday or day of obligation (suppressed days included), is very commonly given. Though it was always the rule that ordinations should take place in public, in time of persecution 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. The Pontifical directs that ordinations to sacred orders must be held publicly in the cathedral church in presence of the cathedral chapter, or if they be held in some other place, the clergy should be present and the principle church, as far as possible, must be made use of (cf. Conc. Trid., Sess. XXIII, c. vii). The Pontifical directs that ordinations to sacred orders must be held publicly in the cathedral church in presence of the cathedral chapter, or if they be held in some other place, the clergy should be present and the principle church, as far as possible, must be made use of (cf. Conc. Trid., Sess. XXIII, c. vii). (See SUBDEACON, DEACONS, HIERARCHY, MINOR ORDERS, ALIMENTATION).
Publication information Written by Hubert Ahaus. Transcribed by Robert B. Olson. Offered to Almighty God for the priests and brothers of the Legionaries of Christ and all the men ordained into the Priesthood of Our Lord Jesus Christ. The Catholic Encyclopedia, Volume XI. Published 1911. New York: Robert Appleton Company. Nihil Obstat, February 1, 1911. Remy Lafort, STD, Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
The subject of ORDER is treated in its various aspects in the general works on Dogmatic Theology (Church and Sacraments). BILLOT; PESCH, De Sacr., pars II (Freiburg, 1909); TANQUEREY; HURTER; WILHELM AND SCANNELL, A Manual of Catholic Theology, II (London, 1908), 494-509; EINIG; TEPL; TOURNELY; SASSE; PALMIERI, De Romano Pontifice; PETAVIUS, De Ecclesia; HIBRARCH in Dogm., III; DE AUGUSTINIS, HALTZCLAU in Wirceburgenses. BILLOT; PESCH, De Sacr., pars II (Freiburg, 1909); TANQUEREY; HURTER; WILHELM AND SCANNELL, A Manual of Catholic Theology, II (London, 1908), 494-509; EINIG; TEPL; TOURNELY; SASSE; PALMIERI , De Romano Pontifice; PETAVIUS, De Ecclesia; HIBRARCH in Dogm., III; DE AUGUSTINIS, HALTZCLAU in Wirceburgenses. In Moral Theology and Canon Law, LEHMKUHL; NOLDIN, De Sacr. (Innsbruck, 1906); AERTNYS; GENICOT; BALLERINI-PALMIERI; LAURENTIUS; DEVOTI; CRAISSON; LOMBARDI; EINIG in Kirchenlex., sv Ordo; FUNK in KRAUS, Real-Encyklopädie, sv Ordo; HATCH in Dictionary of Christian antiquities, sv Orders, Holy. (Innsbruck, 1906); AERTNYS; GENICOT; BALLERINI-PALMIERI; LAURENTIUS; DEVOTI; CRAISSON; LOMBARDI; EINIG in Kirchenlex., sv Ordo; FUNK in KRAUS, Real-Encyklopädie, sv Ordo; HATCH in Dictionary of Christian antiquities, sv Orders , Holy. Special: HALLIER, De Sacris Electionibus et Ordinationibus (Paris, 1636), and in MIGNE, Theol. Cursus, XXIV; MORIN, Comment. historico-dogmaticus de sacris ecclesioe ordinationibus (Paris, 1655); MARTENE, De Antiquis Ecclesioe Ritibus (Venice, 1733); BENEDICT XIV, De Synod. Diocoesana (Louvain, 1763); WITASSE, De Sacramento Ordinis (Paris, 1717); DENZINGER, Ritus Orientalium (Würzburg, 1863); GASPARRI, Tractatus Canonicus de Sacra Ordinatione (Paris, 1894); BRUDERS, Die Verfassung der Kirche (Mainz, 1904), 365; WORDSWORTH, The Ministry of Grace (London, 1901); IDEM, Ordination Problems (London, 1909); WHITHAM, Holy Orders in Oxford Library of Practical Theology (London, 1903); MOBERLEY, Ministerial Priesthood (London, 1897); SANDAY, Conception of Priesthood (London, 1898); IDEM, Priesthood and Sacrifice, a Report (London, 1900); HARNACK, tr. Diocoesana (Louvain, 1763); WITASSE, De Sacramento Ordinis (Paris, 1717); DENZINGER, Ritus Orientalium (Würzburg, 1863); GASPARRI, Tractatus Canonicus de Sacra Ordinatione (Paris, 1894); BRUDERS, Die Verfassung der Kirche (Mainz, 1904), 365; WORDSWORTH, The Ministry of Grace (London, 1901); IDEM, Ordination Problems (London, 1909); WHITHAM, Holy Orders in Oxford Library of Practical Theology (London, 1903); MOBERLEY, Ministerial Priesthood (London, 1897); SANDAY, Conception of Priesthood (London, 1898); IDEM, Priesthood and Sacrifice, a Report (London, 1900); HARNACK, tr. OWEN, Sources of the Apostolic Canons (London, 1895); SEMERIA, Dogma, Gerarchia e Culto (Rome, 1902); DUCHESNE, Christian Worship (London, 1903); SALTET, Les Réordinations (Paris, 1907); MERTENS, Hierarchie in de eerste seuwen des Christendoms (Amsterdam, 1908); GORE, Orders and Unity (London, 1909). OWEN, Sources of the Apostolic Canons (London, 1895); SEMERIA, Dogma, Gerarchia e Culto (Rome, 1902); DUCHESNE, Christian Worship (London, 1903); SALTET, Les Réordinations (Paris, 1907); MERTENS, Hierarchie in de eerste seuwen des Christendoms (Amsterdam, 1908); GORE, Orders and Unity (London, 1909). For St. Jerome's opinions see SANDERS, Etudes sur St. Jérome (Brussels, 1903), and the bibliography on Hierarchy, ibid., pp. 335-44).
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