Chapter XII.
On the integrity of order.
Concerning the Sacrament of order, these things must be held in summary: that "order is a certain seal by which spiritual power is conferred upon the one ordained." — Although order is one of the seven Sacraments, nevertheless the grade of order is sevenfold. The first is in porters, the second in lectors, the third in exorcists, the fourth in acolytes, the fifth in subdeacons, the sixth in deacons, the seventh in priests. Beneath these, as by way of a certain preparation, is placed the clerical tonsure and also the psalmistrate: while by way of completion, above them is placed the episcopate, the patriarchate, and also the papacy: from which orders flow and ought to be dispensed under fitting signs, both on the part of sight and on the part of hearing, with due solemnity nonetheless observed with respect to time, place, office, and person.
The reason for understanding the aforesaid is this: because our restorative principle, namely the incarnate Word, since as God and man He instituted the remedies of the Sacraments for the salvation of men in an orderly, discerning, and authoritative manner according to the demand of His goodness, wisdom, and power: hence it is that He committed the remedies of the Sacraments to men to be dispensed not in just any manner whatsoever, but in that manner which order, discernment, and authority required. It was therefore necessary that certain persons be distinguished and set apart for carrying out this office, to whom such power would be committed by ordinary right.
And because such distinction ought not to be made except through sacred signs, of which kind are the Sacraments: hence it is that there ought to be some Sacrament which would be a sacred seal that is ordering, distinguishing, and empowering for the dispensing of the other Sacraments in a distinguishing, authoritative, and orderly manner. And therefore order is defined as "a certain seal in which spiritual power is conferred upon the one ordained"; so that at once in its definition the three aforesaid are enclosed, from which can be gathered in summary what things are required for the integrity of order.
First, therefore, since order is a seal that distinguishes and separates from all the people, so that one may be totally devoted to divine worship: therefore the orders are preceded by a certain distinction in the tonsure and crown, by which is understood the cutting away of temporal desires and the elevation of the mind to eternal things, so that the cleric may be shown to be wholly appointed to divine worship; and therefore he says at the reception of the crown: The Lord is the portion of my inheritance, etc. — And because such a one ought to be instructed in the divine praises, which chiefly consist in the Psalms: therefore the psalmistrate, as a preamble, precedes the other orders, which nevertheless Isidore in a broad sense numbered among the orders.
Second, because order is an ordering sign and is in itself also ordered, and order consists in the disparity and complete distinction of grades according as the sevenfold grace requires, for the dispensation of which the Sacrament of order is principally ordained: hence it is that there are seven orders arranged by degrees up to the priesthood, in which is the standing of the orders, because it belongs to the priesthood to consecrate the Sacrament of the body of Christ, in which is the fullness of all graces; whence the other six are as it were subordinate and like certain steps by which one ascends to the throne of Solomon; and they are six on account of the perfection of the number, because six is the first perfect number, and because the perfection and sufficiency of the office of ministering so requires. For it is necessary that some minister as if from a more remote position, some from a nearer, and some from the nearest, so that nothing is lacking in the ordered ministry. And because each of these ministries is doubled according to the act of purging and illuminating, hence it is that there are six ministerial orders and a seventh, the most perfect of all, in which the Sacrament of the altar is confected, which is consummated in one order as in the ultimate and complete terminus.
Lastly, because order is a sign pertaining to power, not only with respect to dispensing other Sacraments, but also with respect to itself; and power over power is excellent power: therefore to it belongs not only simple power, such as exists in simple order, but also eminence of power, such as exists in those whose role it is to dispense orders in the ordinary way. And because excellence, the more it descends, the more it spreads out, and the more it ascends, the more it is united: hence it is that there are many bishops, fewer archbishops, very few patriarchs, and one father of fathers, who is deservedly called the Pope, as the one, first, and supreme spiritual father of all fathers, indeed of all the faithful, and the chief hierarch, the sole spouse, the undivided head, the Supreme Pontiff, the Vicar of Christ, the fount, origin, and rule of all ecclesiastical principalities; from whom, as from the highest, ordered power is derived even to the lowest members of the Church, according as the preeminent dignity in the ecclesiastical hierarchy requires.
And because this dignity especially remains in order, therefore this Sacrament ought not to be dispensed except with great discretion and solemnity, and therefore not by just anyone nor to just anyone nor in any place whatsoever nor at any time whatsoever; but these orders ought to be dispensed to persons who are learned, upright, and free from all irregularities, with fasting stomach, in a sacred place, at the time of Mass, and at the times established by ecclesiastical law, and this by bishops, to whom on account of their eminence is reserved the dispensation of orders, confirmation by the imposition of hands, the consecration of nuns and abbots, and the dedication of churches; which, on account of their solemnity, ought not to be dispensed except by those who have preeminence of power.