International Catholic University
I. Historical Development
A. Presbyter/bishop
1. The two terms not clearly distinguished in NT. Seemed to refer to a group that governed the Christian community in the absence of its apostolic founder
2. By Ignatius of Antioch (ca. 110) 3 orders clearly distinguished.
3. The three major orders of bishop, priest, deacon universal in Catholic & Orthodox East & West from 2nd century to the present.
4. Monepiscopate. My theory: no longer a traveling apostolic figure of superior dignity and authority to whom the presbyters are answerable, so one of their number succeeds to this role.
5. Bishop as leader of local church, assisted by college of presbyters & group of deacons. Only later, with growth of major urban Churches with members in outlying rural areas, do we get congregations led by presbyters.
B. "Apostolic succession"
1. 1 Clement 44:1-3. "Our apostles . . . knew that there was going to be strife over the title of bishop. It was for this reason and because they had been given an accurate knowledge of the future, that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry."
2. Irenaeus, Adv. Haer. III.2.2 "we appeal again to that tradition which has come down from the apostles and is guarded by the successions of elders in the churches." (Richardson, Early Christian Fathers, 371).
3. Original emphasis is historical succession as instrument and guarantee of preservation of apostolic truth. Eventually there also developed the idea of transmission of sacral power.
C. Sacral, cultic priesthood (tied to notion of sacrifice)
1. 1 Clement 40: implies 3-fold OT priesthood to prefigure Church's ministry. Ca. 95 AD. These were the ones who presided at the eucharist, referred to in terms of "sacrifice."
2. By the second century, bishop & presbyter seen universally to include cultic, sacrificial dimension of officiating at eucharist.
D. Protestant Reformers (16th Century) deny:
1. sacramental character of ordained person(a mere delegated function)
2. the transmission of any special sacral power in ordination: laity can officiate at Lord's Supper and any other service
3. No essential difference between priest & bishop: most groups abolish bishops. If retained, merely organizational officer.
4. Denial of the visible dimension of Church along with sacramental efficacy renders a sacramental idea of ministry untenable.
E. Trent dogmatically defines sacramental character of ordination
F. Vatican Council II
1. Minor orders of sub-deacon, lector, acolyte, porter suppressed for Latin Church by Vat II; some still exist in Eastern Churches
2. Restoration of permanent diaconate LG 29
II. Theological Reflections
A. Christ the sole priest. 2-fold sharing in His priesthood
1. "Only Christ is the true priest, the others being only his minsters." St. Thomas Aquinas, Comm. in Hebr. 8:4 cited in CCC 1545.
2. Priesthood of all Christians: self-offering, consecrating the world to God. CCC 1546, LG 34
3. Ministerial priesthood: acting in persona Christi at the service of the common priesthood.
B. Ordained ministry as service CCC 876 & 1551; LG 24 & 27
1. Ministers are truly "slaves of Christ." (Ro 1:1) in the image of him who freely took "the form of a slave for us." (Phil 2:7).
2. They are called to become the "slaves of all." (1 Cor 9:19)
C. Ordination more than mere designation by the community
1. Conveys a true charism or gift of the Holy Spirit that permits the exercise of a "sacred power" (sacra potestas, LG 10)
2. Nu 11:24-25. 70 Elders received gift of Holy Spirit.
3. 1 Sam 16: 13 "Then Samuel took the horn of oil, and anointed him in the midst of his brothers; and the Spirit of the Lord came mightily upon David from that day forward."
4. "spirit of power and love and self-control." 2 Tim 1:6; 1 Tim 4:14
D. Different dimensions of ordained, apostolic ministry
1. Pastoral Government (Kingly) Includes community building, unity
2. Ministry of the Word (Prophetic)
3. Sacramental Ministry (Priestly)
E. Collegial character of Pastoral Government CCC 876
1. Reflect and witness to the communion of the divine persons.
2. Episcopal college gathered around Peter's successor LG 19, 22 (CCC 880)
3. Presbyterium of the diocese gathered around bishop
F. Differing gifts & tasks of bishop, priest, deacon (CCC 1554)
1. Bishop
a. visible center & sign of the unity of local church (diocese)
b. fullness of the apostolic ministry: priesthood, governance, magisterium
c. "transmitters of the apostolic line." Our link with the church's apostolic foundations. LG 20
d. vicars of Christ, not of the Pope. Pontiffs. CCC 1558, 1560
e. Liturgical book to be used by a bishop = Roman Pontifical
2. Presbyter (priests of second rank)
a. receives a share in the ministerial priesthood of the bishop as well as in ministry of governance and proclamation. "Co-workers of the episcopal order." CCC 1562, PO 2, LG 28.
b. dependent upon the bishop for this: faculties. CCC 1567.
3. Deacon
a. shares in the apostolic ministry of the bishop, but not in the priesthood. LG 29, CCC 1569
b. ministry of liturgy, word, charity
c. restoration of permanent diaconate in order that men exercising a truly diaconal ministry in the church would be enriched by the grace of ordination. AG 16, 6.
G. Matter, Form, Minister & intention:
1. Bishop as ordinary minister (few historical exceptions: AT, abbots)
2. Matter: imposition of hands only, for validity. CF 1736.
3. Form: particular consecratory prayer for each of the three degrees
4. Illustrative but secondary rites (some reckon these "sacramentals")
a. handing book of gospels to deacon, chalice and paten to presbyter, etc. Aquinas thought these were essential matter as did the Council of Florence (1439). Settled by Pius XII, Apost. Const. Sacramentum Ordinis (1947) CF 1736.
b. Sacred chrism used only for presbyter & bishop. OT use.
H. Status of Orders in other Churches & ecclesial communities
1. Most Protestants: episcopal line not preserved-invalid
2. Separated Eastern Churches, Old Catholics, etc: valid
3. Anglican Orders: complicated!
a. preserved line of episcopal successors back to apostles.
b. Edwardine Ordinal (1552) deliberately expunged references to sacrificial priesthood. Defect of both form & intention.
c. Ordinal changed, but only after 100 years of invalid orders
d. Leo XIII's definitive judgment 1896 "null and utterly void"
e. recent valid co-consecrators?
I. Exclusively male priesthood CCC 1577, CIC 1024
1. CDF Inter Insigniores (1976)
2. JP II: Ordinatio Sacerdotalis (1994). Definitive.
3. CDF Response to Dubium following OS: infallible by virtue of universal ordinary episcopal magisterium. Pope simply definitively declaring what was already taught definitively. See explanatory letter of Ratzinger.
4. Unlike matrimony, holy orders not a right. Not an issue of personal fulfillment or opportunity. CCC 1578
5. Humbly submit desire to the authority of the church. CCC 1578
J. Celibate or married priesthood?
1. West: legally required of presbyters & bishops since 11th century. Customary ideal for all presbyters since about 6th century.
2. East: required for bishops, not presbyters, since about 5th century.
3. Paul VI, Encycl. Sacerdotalis Coelibatus 1967
4. Celibacy sign of complete dedication to God & church. CCC 1579.
5. Now in Latin Church: once ordained, can't marry except for permanent deacons when one of three conditions exists:
a. kids of tender age requiring a mother's care
b. aged parents in need of care
c. the deacon's ministry is vital to the diocese
III. Effects or Fruit of Sacrament (Res)
A. Indelible character CCC 1581-1583. Configured to Christ.
B. Sacramental grace CCC 1585-1588