REASON FOR THE NAME OF THIS SACRAMENT: “ORDERS”

1537 In Roman antiquity, the term “order” denoted a recognized civil entity, particularly a governing body. Ordinatio is the word for inclusion within an ordo. Within the Church, there are established bodies that Tradition has named taxeis (Greek for “orders”) or ordines since ancient times, not without a foundation in Sacred Scripture. Thus, the ordo episcoporum, ordo presbyterorum, and ordo diaconorum are mentioned in the liturgy. This designation of ordo is also given to other groups: catechumens, virgins, spouses, widows,…

1538 The process of becoming a member of one of these entities within the Church involved a religious and liturgical act known as ordinatio, which was a blessing, sacrament, or consecration. These days, the sacramental act is referred to as “ordination.”

THE HOLY ORDERS SACRAMENT IN THE SALVATION ECONOMY

The Old Covenant priesthood

1539 God described the chosen people as “a kingdom of priests and a holy nation.” Six However, God designated the tribe of Levi—one of the twelve tribes in Israel—for liturgical service; God himself is their ancestor. 7. The Old Covenant priesthood was established with a particular ceremony. Priests have been “appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins.” 8

1540 Despite being established to spread the Word of God and to facilitate the restoration of divine contact through sacrifice and prayer, 9 this priesthood nevertheless remains powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and being unable to achieve a definitive sanctification, which only the sacrifice of Christ would accomplish. 10 1541 The liturgy of the Church, however, sees in the priesthood of Aaron and the service of the Levites, as in the institution of the seventy elders,

11 a prefiguring of the ordained ministry of the New Covenant. Thus in the Latin Rite the Church prays in the consecratory preface of the ordination of bishops: God the Father of our Lord Jesus Christ, . . . by your gracious word you have established the plan of your Church. From the beginning, you chose the descendants of Abraham to be your holy nation. You established rulersand priests and did not leave your sanctuary without ministers to serve you…. 12

1542 The Church prays: Lord, holy Father,… when you had appointed high priests to rule your people, you chose other men next to them in rank and dignity to be with them and to help them in their task…. You extended the spirit of Moses to seventy wise men…. You shared the fullness of their father’s power among the sons of Aaron…. 13 1543 The Church confesses during the consecratory prayer for the ordination of deacons: Almighty God… You make the Church, Christ’s body, grow to its full stature as a new and greater temple. You enrich it with every kind of grace and perfect it.with a variety of members to work together in a beautiful pattern of unity as the entire body.

To the glory of your name, you built a triple ministry of worship and service.
The sons of Levi were chosen by you, the ministers of your tabernacle, and you bestowed upon them your blessing as their eternal inheritance. 14

Christ’s unique priesthood

1544 Christ Jesus, the “one mediator between God and men,” is the embodiment of everything that the Old Covenant priesthood symbolized. 15 “Holy, faultless, unstained,” Melchizedek, “priest of God Most High,” is seen by Christians as a type of Christ’s priesthood, the one and only “high priest after the order of Melchizedek”; 16 “with a single offering he has perfected for all time those whoThe unique sacrifice of the cross is how 17 “by a single offering he has perfected for all time those who are sanctified,” 18 meaning.

1545 Although Christ’s atoning sacrifice is singular and completed once and for all, it is rendered real in the Church’s Eucharistic sacrifice. “Only Christ is the true priest, the others are just his ministers.” This statement applies to the one priesthood of Christ as well; it is made apparent through the ministerial priesthood without lessening the distinctiveness of Christ’s priesthood. 19

Two ways to participate in Christ’s one priesthood1546 As the only mediator and high priest, Christ has transformed the Church into “a kingdom, priests for his God and Father.” 20 As thus, the entire body of believers serves as a priesthood. By participating in Christ’s mission as priest, prophet, and king, everyone according to his own vocation, the faithful exercise their baptismal priesthood. By means of the sacraments of Baptism and Confirmation, the faithful are “consecrated to be a holy priesthood.” 21

1547 Both the common priesthood of all the faithful and the ministerial or hierarchical priesthood of bishops and priests are involved.”each in its own proper way, in the one priesthood of Christ.” Despite being “ordered one to another,” they are fundamentally different. 22 To what extent? The ministerial priesthood serves the common priesthood, whereas the common priesthood of the faithful is exercised through the unfolding of baptismal grace—a life characterized by faith, hope, and charity, a life according to the Spirit. It is focused on how each Christian’s baptismal grace is developing.

Through the ministerial priesthood, Christ continually strengthens and guides his Church. It is therefore passed on by its own sacrament, the sacrament of Holy Orders.In the person of the Head, Christ…

1548 Christ is present to his Church in the ecclesiastical service of the ordained minister in the roles as Head of his Body, Shepherd of his flock, High Priest of the Redemptive Sacrifice, and Teacher of Truth. The phrase “priest acting in persona Christi Capitis” refers to the priest’s role as a result of receiving Holy Orders, according to the Church. 23

The holy person that his minister genuinely symbolizes is none other than the same priest, Christ Jesus. Now that he has been consecrated a sacerdotal priest, the minister is genuinely made like the high priest and has the power to act in the person and power of Christ (virtute ac persona ipsius).24

All priesthood originates from Christ; the priest of the old law was a representation of Christ, and the priest of the new law serves as Christ. 25

1549 Christ’s presence as head of the Church is manifested in the midst of the Christian community through the ordained ministry, particularly that of bishops and priests. 26 The bishop is akin tou Patros in St. Ignatius of Antioch’s exquisite phrasing, meaning he resembles the living embodiment of God the Father.1550 It is not appropriate to interpret the minister’s presence of Christ as if they were immune to all human frailties, the spirit of dominance, mistakes, and even sin.

Not every ministerial act is ensured by the power of the Holy Spirit. Although the sacraments are protected by this assurance, which means that even a minister’s sin cannot prevent the fruit of grace, the minister leaves human traces in many other acts that are not always indicative of devotion to the Gospel, which might negatively impact the Church’s apostolic fruitfulness.1551 This is a ministerial priesthood.

“That office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a service .” 28 It has everything to do with men and Christ. It is based only on Christ and his special priesthood; it was established for the benefit of humankind and church unity. The “sacred power” conveyed by the sacrament of Holy Orders is none other but Christ’s. Because Christ made himself the least and the servant of all out of love, the exercise of this authority must thus be evaluated in light of this paradigm. 29 “The Lord said clearly that concern for his flock was proof of love for him.” 30. . “in the name of the whole Church”

Conclusion

1552 In addition to representing Christ, the Head of the Church, before the assembly of believers, the ministerial priesthood also has the responsibility of acting on behalf of the entire Church when delivering the Church’s prayer to God and, most importantly, while bringing the Eucharistic sacrifice. 31

1553 The phrase “in the name of the whole Church” does not imply that priests are the community’s representatives.It is always the case that Christ worships in and through his Church, so the prayer and offering of the Church are inextricably linked to the prayer and offering of Christ, her head. As the Body of Christ, the Church as a whole prays and presents herself to God the Father “through him, with him, in him,” in the unity of the Holy Spirit. Because the entire Body, caput et membra, prays and offers itself, those who are particularly Christ’s ministers inside the Body are referred to be ministers of both the Church and Christ. The ministerial priesthood can represent the Church since it is a representation of Christ.