Xlii. Of The Sacrament Of Holy Orders; Of Priests, Bishops, And The Sovereign Pontiff; And Of The Church, Mother Of Soul
XLII. OF THE SACRAMENT OF HOLY ORDERS; OF PRIESTS, BISHOPS, AND THE SOVEREIGN PONTIFF; AND OF THE CHURCH, MOTHER OF SOULS
(A)
What is the sacrament of Holy Orders?
It is that sacred rite instituted by Jesus Christ in order to confer on certain men a special power whereby they are enabled to consecrate His Body for the benefit of His mystical Body (XXXVII. 2).
Is this power that is conferred one or manifold?
It is manifold; but this does not prejudice the unity of the sacrament of Holy Orders, for the inferior orders are a participation of the higher order (XXXVII. 2).
What is this higher order?
It is the order of priests who receive at their consecration the power to consecrate the Holy Eucharist (XXXVII. 2).
And what are the inferior orders?
They are all the orders below the priesthood whose duty' it is to minister to the priest in the act of consecration. First of all come those who serve the priest at the altar, namely the deacons, sub-deacons and the acolytes: the first of these have the power of distributing the Holy Eucharist at least under the species of wine on those occasions when the Holy Eucharist is distributed under both species; the second prepare the matter of the sacrament in the holy vessels; and the third present this matter. Then come those whose office it is to prepare the recipients of the sacrament, not by sacramental absolution which the priest alone has the power to give, but by turning away those that are unworthy, or by instructing the catechumens, or by exorcising the possessed: all of which offices had their raison d'être in the primitive Church, and they have always been kept in the Church in order to safeguard the integrity of its hierarchy (XXXVII. 2).
Which of these orders are called major orders, and which minor orders?
The major orders are the priesthood, diaconate, and sub-diaconate. The minor orders are four in number, viz., the acolytes, the exorcists, the readers, and the doorkeepers (XXXVII. 2, 3).
Where are these orders to be found, as a general rule, with the exception of the priesthood?
They are to be found in ecclesiastical establishments, where the members of the clergy are educated and are prepared for the priesthood.
(B)
Has the priest a special character which distinguishes him from other men in the Church of God?
Not only the priest but all the members of the ecclesiastical hierarchy have a certain special character impressed upon their soul when they receive the sacrament of Orders. This character is more marked in the major orders, and more still upon those who have received the priesthood, to whom is given the power to consecrate the Body and Blood of Jesus Christ, and to remit sins.
In truth then the faithful owe all to the priest as regards the boons of grace and salvation that are attached to the sacraments?
Yes, with the one exception of the sacrament of Confirmation, which is ordinarily reserved to the bishop. It is the priest who gives to the faithful the sacraments which are ordained to the welfare of their individual life, viz., Baptism, the Holy Eucharist, Penance, and Extreme Unction. It is also the priest who has that supreme power of making really present among men and of offering up in sacrifice the Body and Blood of our Lord Jesus Christ.
Is it not also the priest who gives to the faithful that inestimable benefit which is the knowledge of the mysteries of the Christian religion, and of the truths of salvation?
Yes, it is the priest's office and duty to teach them all these truths.
(C)
From whom does the priest receive these powers?
He receives them from the bishop (XXXVIII. 1; XL. 4).
In what way is a bishop superior to a priest, and how can he give these powers to the priest?
The bishop is superior to the priest not as regards the consecration of the Body and Blood of Jesus Christ in the Holy Eucharist, but as regards what refers to the mystical Body of Jesus Christ, which are the faithful in the Church. It is for the welfare of this mystical Body that the episcopal power was instituted by Jesus Christ. This power comprises all that is necessary for the coming into being and the organization of the mystical Body in order to communicate in its fulness the life of grace through the sacraments. Consequently a bishop possesses the fulness of the priesthood, being able not only to consecrate the Body and Blood of our Lord as every priest is able to do, but also without reserve to administer all the other sacraments, including Confirmation; further, he gives to priests and to the lesser ministers their power of order by consecrating or ordaining them, and he gives them their power of jurisdiction over the faithful (XL. 4, 5).
In some sort then the whole life of the Church is concentrated in the person of the bishop?
Yes, this is so.
What is required for a bishop to be this principle of life in his diocese?
He must be in full and perfect communion with the Bishop of Rome, who is the head of all the Churches in the world over which he has supreme authority, and which form the Church of Jesus Christ (XL. 6).
(D)
Has the Bishop of Rome or the Sovereign Pontiff powers which other bishops have not?
As regards the administration of the sacraments his powers are the same as those of other bishops. But as regards the power of jurisdiction, which refers to the government of the Church, and to the administration of the sacraments to such and such particular individuals, his power is absolute and extends to the Church in the entire universe; whereas the power of jurisdiction of other bishops extends only to a part of the universal Church, viz., to their own diocese; but even as regards their own diocese, their power derives its nature and its exercise from the power of the Sovereign Pontiff (XL. 6).
Why does this supreme power in the order of jurisdiction belong to the Sovereign Pontiff?
Because the perfect unity of the Church demands that this supreme power should belong to him alone. For this reason Jesus Christ charged Simon Peter to feed His flock; and the Roman Pontiff is the one and only legitimate successor of St. Peter unto the end of time (XL. 6).
It is then from the Sovereign Pontiff that depends every man's union with Jesus Christ through the sacraments, and consequently his supernatural life and eternal salvation?
Yes; for although it is true that the grace of Jesus Christ is not in an absolute way dependent upon the reception of the sacraments themselves when it is impossible to receive them, at least in the case of adults -- and that the action of the Holy Ghost can supplement this defect provided the person is not in bad faith; it is, on the other hand, absolutely certain that no one who separates himself knowingly from communion with the Sovereign Pontiff can participate in the grace of Jesus Christ, and that in consequence if he dies in that state he is irremediably lost.
Is it then in this sense that it is said no one can be saved outside the Church?
Yes, for no one can hold God as his Father who does hold the Church for his Mother.