"Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time: Thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate, presbyterate, and diaconate." (CCC 1536)
The Sacrament of Holy Orders today refers to three ecclesiastical offices: Deacon, Priest and Bishop. They reflect a particular way the Church “ordered” ministry and is the result of a long history of change and development. Ministry is, of course, a necessary dimension in the life of the Christian community. Ministry is always defined in terms of its service to God in the Christian community. As the believing community has changed, so have the specific ministerial structures. Certain elements are an integral part of an “ordained” ministry. These elements are best appreciated by reflecting on the rich development in the Judaeo-Christian Tradition of those ordained to serve.
Beginning with the Hebrew Scriptures (Old Testament), we immediately think of the Jewish priesthood. Early in the history of Israel, the father of each family or tribe, performed the explicitly, “priestly” services of offering sacrifice to Yahweh. Eventually, this ministry became “professionalized” and was associated with the Tribe of Levi.
The Israelite priesthood is generally thought of as a cultic ministry, concerned with the offering of sacrifice. In fact, this was only one of its basic functions. The early priests were also responsible for proclaiming God’s will with respect to both individuals and the community. While the practice of consulting the Urim and Thummin, the casting of lots (I Sam. 14:41-42), today seems archaic and magical, it nevertheless exemplified a prophetic dimension of the priestly ministry.
Deuteronomy 33:10 refers to the Levitical priesthood’s second function, that of teaching. It should not be forgotten that much of the Old Testament material comes from the relatively late “Priestly Collection.” It was the priests who compiled, edited and provided commentary for much of that which eventually became the Old Testament canon. Any reflection, therefore, on the Christian priesthood’s antecedents in the history of Israel should recognize all three functions: 1) the cultic 2) the prophetic and 3) the catechetic.
Much has been made of the New Testament’s silence concerning a specifically Christian “priestly” ministry. Saint Paul is often cited as advocating a plurality of such ministries as apostle, prophet and teacher, while specifically excluding the priest. I Peter, instead of a specific ministerial priesthood, speaks of the universal priesthood of all believers (I Peter 2:9). Most Christians of the early apostolic period still accepted the Jewish priesthood. The Acts of the Apostles make it clear that the Jewish-Christians continued to frequent the Temple and participate in its liturgical life. Thus, the priestly ministry would not really become an issue until (1) the destruction of the Temple ended the Jewish temple cult, (2) the expulsion of Christians from the synagogues, and (3) the rise of a sacrificial understanding of the Eucharist in the early Second Century.
Discerning a well-defined ecclesial structure in the New Testament Church is quite difficult. In the Lucan tradition (the Gospel of Luke, Acts of the Apostles) the Apostles, also referred to as “the Twelve,” play a prominent role. Luke does not present the Twelve as missionaries, but as symbolic leaders in the Jerusalem Church with authority to teach. The controversy with the Hellenists (Acts 6: 1-6) also exemplifies the Twelve’s role in the resolution of key Church disputes. However, it is difficult to determine in Luke’s tradition the historicity of his depiction of the Twelve. Clearly for Luke, they had become symbolic figures.
Saint Paul’s notion of “apostle” was decidedly different from that of Luke. For Paul and his communities the apostle was more of a missionary. While Paul obviously maintained influence in the communities he founded, it is evident that these communities had resident elders who were responsible for much of the pastoring. These resident elders became the “presbyter-bishops” of the late 1st and early 2nd Centuries. At this point, the structure of leadership was not well-defined and such terms as “presbyteroi” (elder) and “episkopoi” (overseer) were used interchangeably. The High Priest (“Hiereus”) and only priest in the Christian understanding is Christ. The New Testament uses this term only for Christ and the People of God as a whole. The word “priest” comes from the Latin “presbyter” meaning “elder”.
The Office of Deacon, as one who serves the need of the Greek Christians in the Jerusalem community, is often traced back to the commissioning of certain Hellenists (Acts 6:1-6). However, scholars today question whether these were deacons as we now understand them. Qualities of the deacon were listed in the Pastoral Letters, and other scattered references can be found, but the development of the Diaconate as a distinct ministry occurred in the post-apostolic period.
In the early Patristic Period, we note a solidification of the relatively flexible and diverse structures recounted in the New Testament Church. Development occurred in the role of the “episkopos” (meaning “overseer” from which we derived our title, bishop). This individual generally became the main leader in each Christian Community. As the leader, the responsibility of presiding at Eucharist usually fell to him. “Presbyters” served during this period primarily as a council of advisors to the bishop with little other ministerial responsibility. However, as Christian communities grew, the bishop often delegated responsibility for Eucharistic presidency to his presbyters in small communities. It is this process of delegation, with the bishop as the focus of authority, which led to the development of “monarchical episcopate” (one bishop per geographic area) in the 2nd Century. These assigned roles soon become permanent offices.
The deacon emerged as an assistant to the bishop especially in the liturgy. The deacon in the Patristic Period was in many ways more important than the presbyter. He often served as chief administrative assistant and was involved in both liturgy and the catechesis of catechumens. The deacon also had a role in serving the poor and the sick within the community.
It is also notable that there is evidence of the existence of deaconess, though more commonly in the East than in the West. Apparently they ministered to women in much the same way the deacons ministered to men. Deaconesses were often given the responsibility of assisting the bishop during the baptisms of women and in bringing Eucharist to the sick. Later, the ministry of deaconess was lost in the history of the Church. By the 5th and 6th Centuries, the presbyterate’s responsibilities grew with the Church. This led to the decline and eventual disappearance of the diaconate as anything other than a stepping-stone to priesthood.
Early theology of Holy Orders can be detected through the practices of ordination. Many texts confirm the ancient imposition of hands. This conferral of power and authority had its source in the development of two groups; (1) the local Christian Community and (2) the pastoral group the individual was joining, be they presbyters or bishops. The local community called forth the minister to serve. This was affirmed at the Council of Chalcedon, which decreed that a priest be ordained only for a particular Church. The imposition of hands by fellow presbyters and/or bishops symbolized the acceptance and approval of the universal Church and the empowerment of the minister.
During the Patristic Era, a changing theology of the Eucharist had a profound impact on ordained ministry. A growing appreciation of the sacrificial character of the Eucharistic celebration inevitably led to an emphasis on the priestly role as presider. By the Middle Ages “priesthood” was defined almost entirely in terms of its cultic function. Ordination conferred on the individual the power to “offer the Eucharistic Sacrifice.” The priestly role also led to a concern for ritual purity. This, combined with a negative view of sexuality prominent at the time, led to Church legislation mandating sexual abstinence for priest prior to offering Mass. Mandatory celibacy became a rule in the Western Church in the year 1000 C.E. as a result of the emphasis given to chastity, the monastic movement and the loss of church property through inheritance. The fear of loss of church property constituted to this trend. The priest and monks were called to live an “ideal” life.
An even more significant change in the understanding of priestly ministry concerned the relationship between the priest and the local church. As was mentioned earlier, the Council of Chalcedon in Canon 6 decreed that a priest’s ordination must be connected to the particular community, which called him forth. However, by the Third and Fourth Lateran Councils (12th – 13th Centuries) a radical reinterpretation demanded only that an ordained minister be assured of financial support by some community. The practice of “absolute ordinations” effectively eliminated the early patristic connection between the priest and the local community.
Another issue during the late Middle Ages was the consecration of bishops. The question rose: “Was a bishop’s ordination in fact sacramental or did it involve only the conferral of new juridical authority?” Preoccupation with the power to celebrate the Eucharist conferred in priesthood had led many to question whether episcopal ordination could offer another significant sacramental effect. The Church’s position would not be clear until the Second Vatican Council’s affirmation of the sacramentality of the episcopate.
The theological and structural developments of the late Middle Ages continued intact through the Protestant Reformation. Like many Catholic institutions, the priesthood came under attack by the reformers. The denial of the sacrificial character of the Eucharist would also allow one to deny the need for the cultic priesthood. Some reformers contested the divine institution of the bishop-priestdeacon hierarchical structure. The Church responded to these attacks in the Council of Trent. The Council strongly affirmed the hierarchy, the sacrificial character of the Eucharist, and therefore, priestly ministry. The Council also took steps to correct numerous abuses concerning private Masses, stipends and indulgences. The Council addressed the problem of uneducated clerics by mandating more extensive seminaries. These were established for training prior to ordination. This action reformed priesthood and remained essentially unchanged up to the Vatican Council II.
The Second Vatican Council’s treatment of Holy Orders expanded the view of past Church teaching. Since the sacerdotal ministry had been defined primarily in terms of the administration of the sacraments, the Council emphasized that the priest’s role included proclaiming the Word and pastoral leadership.
Vatican Council II called its ordained ministers to a more pastoral understanding of their calling. Seminary training was to give more attention to the social and behavioral sciences. Pastoral skills in counseling and spiritual direction were to be required of all priests. For, if the sacraments were to be truly effective symbols, their celebration would have to reflect the Church’s total concern for the needs of the faithful; this concern would be manifested outside the church as well as within.
Contemporary theology reflecting on the ministerial diversity of the New Testament began calling the Church to a renewed awareness of the universal priesthood of all baptized believers. [1 Peter 2:9] Vatican II recognized this but also affirmed that the priesthood of the faithful and the priesthood of Holy Orders were different “in essence rather than degree.” The Church’s vision of Holy Orders was expanded as well by the restoration of the permanent deaconate and an increasing emphasis on the pastoral role of the episcopate. An anticipated shortage of ordained ministers began to challenge the Church to reassess its approach to ministry. The absolute identification of all ministry with ordained priesthood was no longer tenable. In a broad sense, all of the faithful by virtue of their baptism and confirmation share in the mission of the Church. Today, more and more of the ministry of the Church is, in fact, being carried out by laity.
Clearly the Church’s need for an ordained ministry will continue. Today, however, the dimensions of that ministry are being broadened as ordained ministers work more in collaboration with the laity. Many speak of the new role of the ordained minister as “enabler” or “minister of ministers.” The Church challenges deacons, priests and bishops to see themselves not only as spiritual leaders and administrators of the sacraments and figures of authority, but as proclaimers of the sacramental reality present in the whole Christian community.
The diocesan office of vocations and The Bishop’s Committee on Vocations, in consultation with the National Conference of Diocesan Vocation Directors (NCDVD) and the Seminary Department of the National Catholic Educational Association (NCEA), has developed the following guidelines for Diocesan Vocation Offices. These guidelines concern themselves with the particular vocations of ministry in the Church community.
The diocesan vocation office is a direct extension of the bishop’s ministry in each diocese. As much, the concerns of each office in the country vary according to particular diocesan needs and the specific mandate of the ordinary (bishop).
Along with the Bishop the total faith community is responsible for creating an atmosphere of Christian faith and genuine commitment to Christ and his mission. The Christian family provides the first experience of calling. Priests, deacons, brothers, sisters and others are responsible for attracting new vocations by the joyful and dedicated witness of their lives.
The Diocesan Vocations Board and the Parish Vocation Committee in collaboration with the Diocesan Vocations Office emphasize teamwork and bring the richness of diverse gifts and personalities to a united effort in the service of vocations.
The Director of Church Vocations serves as the liaison person for the diocese in dealing with candidates for holy orders or religious life.
Psychologists, physicians and other professionals who work with candidates and need to contact a diocesan official should ordinarily contact the Director of Church Vocations.
Promoting and recruiting candidates for the ordained ministry and religious life is the responsibility of all members of the Church.
In every parish there is to be established a committee for the promotion and development of church vocations. Such a committee is to be subject to the parish pastoral council and the pastor.
A Diocesan Church Vocations Board is to be established and maintained to screen applicants for seminary or formation to the permanent deaconate. The Church Vocations Board also counsels the bishop of the Diocese of Shreveport concerning the formation of individual men in priesthood and permanent deaconate formation. This includes providing the bishop of the Diocese of Shreveport with a recommendation before each man is ordained. The bishop of the Diocese of Shreveport may also request counsel concerning other issues dealing with screening and formation.
Religious Communities of women should establish their own boards.
In accordance with universal Church law only the diocesan bishop shall approve a man for candidacy or Orders.
Recognizing that priests are needed around the world, but most especially in developing countries, and through a desire not to deprive those countries of ministers, the Diocese of Shreveport does not generally consider applicants from outside the United States for seminary studies. However, all men over the age of eighteen (18) who have lived in the United States for a minimum of three (3) years as resident aliens are encouraged to apply with the Vocations Director.