ON THE SACRAMENT OF HOLY ORDERS
CANON I.--If any one saith, that there is not in the New Testament a visible and external priesthood; or that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins; but only an office and bare ministry of preaching the Gospel, or, that those who do not preach are not priests at all; let him be anathema.
[This Canon condemns certain Protestant errors.]
CANON II.--If any one saith, that, besides the priesthood, there are not in the Catholic Church other orders, both greater and minor, by which, as by certain steps, advance is made unto the priesthood; let him be anathema.
[Although it is not specified here, this includes the deaconate, and the various offices that lead to ordination. This Canon strengthens the argument against female alter servers, because the various non-ordained roles below deacon are infallibly taught by the Council of Trent to have the purpose of advancing by steps toward the priesthood.]
CANON III.--If any one saith, that order, or sacred ordination, is not truly and properly a sacrament instituted by Christ the Lord; or, that it is a kind of human figment devised by men unskilled in ecclesiastical matters; or, that it is only a kind of rite for choosing ministers of the word of God and of the sacraments; let him be anathema.
[Another Protestant errors. The truth is often obscured today that Protestantism is material heresy. In order for Protestants to return to the Church, they must repent of all their heresies.]
CANON IV.--If any one saith, that, by sacred ordination, the Holy Ghost is not given; and that vainly therefore do the bishops say, Receive ye the Holy Ghost; or, that a character is not imprinted by that ordination; or, that he who has once been a priest, can again become a layman; let him be anathema.
[When a priest is laicized, he does not become a layman, but his faculties as a priest are suspended. So even if he ends up in Hell, he is still a priest, and he still has that permanent character on his soul.]
CANON V.--If any one saith, that the sacred unction [anointing] which the Church uses in holy ordination, is not only not required, but is to be despised and is pernicious, as likewise are the other ceremonies of Order; let him be anathema.
[The form of each Sacrament is required for validity.]
CANON VI.--If any one saith, that, in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests, and ministers; let him be anathema.
[By ministers is here meant deacons. The lower orders, beneath deacon are not ordained.]
CANON VII.--If any one saith, that bishops are not superior to priests; or, that they have not the power of confirming and ordaining; or, that the power which they possess is common to them and to priests; or, that orders, conferred by them, without the consent, or vocation of the people, or of the secular power, are invalid; or, that those who have neither been rightly ordained, nor sent, by ecclesiastical and canonical power, but come from elsewhere, are lawful ministers of the word and of the sacraments; let him be anathema.
[The Bishops of the Church have a substantially different role; they can dispense the Sacrament of Holy Orders, and priest cannot. They are the ordinary ministers of the Sacrament of Confirmation, although a priest can confirm in certain cases. The Bishops are not elected by a popular vote; they are ordained by the Church through the Sacrament of Orders. The authority of the Bishops is based on the Sacrament, not on the consent of the people.]
CANON VIII.--If any one saith, that the bishops, who are assumed by authority of the Roman Pontiff, are not legitimate and true bishops, but are a human figment; let him be anathema.
[Again, a Protestant error.]
Roman Catholic theologian
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