The outward and visible sign of the sacrament is the imposition of hands by a bishop, sometimes accompanied by the transmission of an object or objects associated with the order, such as a chalice and paten for a priest.外向和可视性标志的圣餐是强加之手，由一位主教，有时伴随着传递一个物体或物体与秩序，如一个chalice和专利为一名牧师。 The sacramental inward grace conferred by ordination is the spiritual power and authority proper to the respective orders.圣外来恩典所赋予的统筹，是强大的精神力量和权威，正确的，以各自的命令。
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Charles P. Price查尔斯页价格
Holy orders usually refers to the major orders of the ministry in an episcopal church.神圣的命令，通常是指以大订单，该部在一个圣公会。 In the Anglican and the Orthodox churches these are the bishops, priests, and deacons.在圣公会和东正教教堂，这是主教，司铎和执事。 In the Roman Church, where the episcopate and the presbyterate are counted as one order, the three are bishop-priests, deacons, and subdeacons.在罗马的教堂，那是主教和presbyterate算为一阶，但三者之间的主教-牧师，执事，和耶稣。 The minor orders are not usually included in the term "holy orders," for they really refer to laymen set apart for special tasks rather than to clergy in the proper sense of the term.未成年人的命令，通常不包括在"神圣的命令， "他们真的是指外行设置除了为特殊任务而不是神职人员，在适当的意义上来说的。 Admission to holy orders is by ordination, the important ceremony being the laying on of hands.入场，进入神圣的命令，是由统筹，最重要的仪式正在铺设上的手中。 It is this which distinguishes ordination to the major orders from that to the minor orders.正是这种区别，以大订单，为未成年人的命令。 In the former the minister of ordination is always the bishop (though certain exceptions appear to have occurred occasionally), but the minor orders may sometimes be conveyed by others.在原部长协调，始终是主教（虽然在某些例外情况似乎已经发生了，偶尔） ，但小订单，有时也能够传达等。
Unlike Roman Catholics and the Orthodox, Anglicans do not officially regard ordination as a sacrament (though some Anglicans do in point of fact hold this view).不像罗马天主教徒和东正教，英国圣公会不正式把统筹作为一个圣餐（虽然有些教徒做点其实持这种观点） 。 The official formularies restrict sacraments to ordinances instituted by Christ.官方处方限制圣礼条例由基督。 Since there is no conclusive evidence that he enjoined ordination, it is not properly a sacrament.因为没有确凿的证据证明他是受命于顾，这是不妥当从楼上掉了。 It would naturally be expected that a man cannot receive orders outside the church; but, especially in the West, it is usually held that a validly consecrated bishop conveys valid orders, even though he be in heresy or schism.它自然会预料到这样的人不能接受的订单教会之外，但是，尤其是在西方，这是通常认为的具有法律效力的consecrated主教传达有效的订单，即使他被邪说，或裂。 On this principle the Roman Church does not reordain those it receives from Orthodoxy.在这个原则的罗马教会并不reordain那些它从正统。
L
Morris升莫里斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Minor Orders are those orders of ministry below the major orders in the Roman and Orthodox churches.小订单，这些订单的部下面主要订单数量在罗马和东正教教堂。 In the former, subdeacons were usually reckoned as a minor order until they were officially classed as a major order in 1207.在前者，耶稣通常来说算是轻微的治安，直到他们被正式列为重大治安1207 。 The minor orders since then are acolytes, exorcists, readers or lectors, and doorkeepers or porters.未成年人的命令，从那时起，是追随者， exorcists ，读者或讲师，并doorkeepers或搬运工。 In the Eastern church acolytes, exorcists, and doorkeepers have been merged with the subdiaconate, but readers and cantors remain.在东部教会的追随者， exorcists ， doorkeepers已经合并与subdiaconate ，但读者和cantors依然存在。 The functions of the acolyte were lighting the candles, carrying them in procession, preparing the water and wine for the Holy Communion, and generally assisting the higher orders.职能的徒弟打被照明蜡烛，他们将在游行时，准备了水和酒为圣餐，并普遍协助较高的订单。 The exocist originally was concerned with casting out demons.该exocist ，原本是关心铸造出魔鬼。 Later he looked after the catechumens.后来他看后，慕道者。 The reader, or lector, as his name denotes, read from the Scriptures.读者，或读者，因为他的名字是指，从经文。 The doorkeeper, or porter, originally had the duty of excluding unauthorized persons.该doorkeeper ，还是波特，本来有责任排除闲杂人等。
Nowadays practically nothing of the functions of any of the minor orders survives.如今实际上一无所有的职能，任何轻微的订单生存。 They are little more than a steppingstone to the higher orders and are all conferred at the one time.他们多一点steppingstone以较高的订单，都是授予在同一时间。 They are conferred usually by the bishop (though others on occasion may do so).他们通常授予由主教（虽然其他场合可以这样做） 。 There is no laying on of hands, but some symbol of office is delivered, eg, a candlestick for the acolyte, a key for the doorkeeper.有没有铺设就举手表决，但一些象征办公室发表的，例如，一个烛台，为徒弟打，其中一个关键，为doorkeeper 。
L
Morris升莫里斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
A bishop (from the Greek word meaning "overseer" or "superintendent") is a member of the highest ranking order of the Christian ministry.一位主教（来自希腊字，意思是"监督员" ， "警司" ）的一员，最高排名的顺序基督教部。 The word was first applied to the elders, or presbyters, of local churches in the New Testament.这个词最初是应用于长老，或长老，地方教会在新约圣经。 By the 2d century the office of bishop had become distinct from and superior to the office of elder.由二维世纪办公室主教已成为有别于并优于办公室长辈。
Order is the appropriate disposition of things equal and unequal, by giving each its proper place (St. Aug., "De civ. Dei," XIX, xiii).秩序，是适当的处置事物的平等和不平等的，由相互给予其适当的位置（圣8月， "德civ 。 dei ， "十九，十三） 。 Order primarily means a relation.命令主要是指关系。 It is used to designate that on which the relation is founded and thus generally means rank (St. Thom., "Suppl.", Q. xxxiv, a.2, ad 4um).它是用来指定这其中的关系，是建所以通常指职级（圣（ Thom ， "补编" ，问：三十四， 37.2 ，专案4um ） 。 In this sense it was applied to clergy and laity (St. Jer., "In Isaiam", XIX, 18; St. Greg. the Great, "Moral.", XXXII, xx).从这个意义上讲，它是适用于教士和俗人（圣哲， " isaiam " ， 19条，第18条;圣格雷戈。伟大的， "道义" ，三十二，二十） 。 The meaning was restricted later to the hierarchy as a whole or to the various ranks of the clergy.意思是限制后，向领导层作为一个整体还是各个级别的教士。 Tertullian and some early writers had already used the word in that sense, but generally with a qualifying adjective (Tertullian, "De exhort. cast.", vii, ordo sacerdotalis, ordo ecclesiasticus; St. Greg. of Tours, "Vit. patr.", X, i, ordo clericorum).戴尔都良和一些早期作家就曾使用这个词，在这个意义上，但一般来说，同一个资格形容词（戴尔都良， "德告诫脱胎换骨" ，第七章集体诉讼sacerdotalis ，集体诉讼ecclesiasticus圣格雷戈。旅行团， "维生素。 patr " ，第十，我和集体诉讼clericorum ） 。 Order is used to signify not only the particular rank or general status of the clergy, but also the outward action by which they are raised to that status, and thus stands for ordination.秩序，是用来标志不仅尤其是职级或一般状况的神职人员，而且还向外行动，由他们所提出的，以该身份，因此主张统筹。 It also indicates what differentiates laity from clergy or the various ranks of the clergy, and thus means spiritual power.它也表明，有什么区别俗人，由牧师或各职级的神职人员，并因此意味着强大的精神力量。 The Sacrament of Order is the sacrament by which grace and spiritual power for the discharge of ecclesiastical offices are conferred.圣事的秩序是圣餐其中宽限期和强大的精神力量，为履行教会办公室授予的。
Christ founded His Church as a supernatural society, the Kingdom of God.基督创立教会作为一个超自然的社会，神的国度。 In this society there must be the power of ruling; and also the principles by which the members are to attain their supernatural end, viz., supernatural truth, which is held by faith, and supernatural grace by which man is formally elevated to the supernatural order.在这个社会中必须有权力的执政党;也是原则，其中的成员都是实现自己的超自然的目的，即，超自然的真理，而这正是由信仰，超自然的宽限期，其中一名是正式提升到超自然秩序。 Thus, besides the power of jurisdiction, the Church has the power of teaching (magisterium) and the power of conferring grace (power of order).因此，除了权力的管辖范围内，教会有权力的教学（ magisterium ）和权力授予的恩典（电力规程） 。 This power of order was committed by our Lord to His Apostles, who were to continue His work and to be His earthly representatives.这种权力的命令是由我们的主，以他的门徒，他要继续他的工作，并得到他的俗世的代表。 The Apostles received their power from Christ: "as the Father hath sent me, I also send you" (John 20:21).使徒保罗也收到了他们的权力来自基督说： "作为父亲差遣了我，我也送你" （约翰20时21分） 。 Christ possessed fullness of power in virtue of His priesthood--of His office as Redeemer and Mediator.基督拥有丰满的权力凭借其神职人员-他的办公室作为救世主和调停者。 He merited the grace which freed man from the bondage of sin, which grace is applied to man mediately by the Sacrifice of the Eucharist and immediately by the sacraments.他值得的恩典，这名男子获释脱离罪的，其中Grace是应用于人类治疗中所牺牲的圣体圣事，并立即由圣礼。 He gave His Apostles the power to offer the Sacrifice (Luke 22:19), and dispense the sacraments (Matthew 28:18; John 20:22, 23); thus making them priests.他给他的门徒的权力，提供牺牲（卢克22时19分） ，并免除圣礼（马太28:18 ;约翰20时22分， 23 ） ;从而使它们神父。 It is true that every Christian receives sanctifying grace which confers on him a priesthood.这是事实，每一个基督徒收到sanctifying宽限期，即赋予他一个神父。 Even as Israel under the Old dispensation was to God "a priestly kingdom" (Exodus 19:4-6), thus under the New, all Christians are "a kingly priesthood" (1 Peter 2:9); but now as then the special and sacramental priesthood strengthens and perfects the universal priesthood (cf. 2 Corinthians 3:3, 6; Romans 15:16).即使以色列根据旧省却是上帝"司铎王国" （出埃及记19:4-6 ） ，因此根据新的，所有基督徒的是"王道圣职" （ 1彼得2时09分） ，但现在却因为那么特殊和圣司铎充实和完善普遍司祭（参见哥林多后3时03分， 6条;罗马书15:16 ） 。
SACRAMENT OF ORDER圣餐规程
From Scripture we learn that the Apostles appointed others by an external rite (imposition of hands), conferring inward grace.从经文中，我们得知，使徒们任命的其他外部成年礼（强加手） ，授予外来恩典。 The fact that grace is ascribed immediately to the external rite, shows that Christ must have thus ordained.事实Grace是得益于立即向外部成年礼，表明基督必须就此受戒。 The fact that cheirontonein, cheirotonia, which meant electing by show of hands, had acquired the technical meaning of ordination by imposition of hands before the middle of the third century, shows that appointment to the various orders was made by that external rite.事实cheirontonein ， cheirotonia ，这意味着选举采用举手方式，已经获得了技术含义的，由作出征收前，双手中的第三个世纪，表明政府委任为各种命令是由外在的仪式。 We read of the deacons, how the Apostles "praying, imposed hands upon them" (Acts 6:6).我们读到的执事们，如何传道者"祈祷，双手强加给他们" （使徒6时06分） 。 In II Tim., i, 6 St. Paul reminds Timothy that he was made a bishop by the imposition of St. Paul's hands (cf. 1 Timothy 4:4), and Timothy is exhorted to appoint presbyters by the same rite (1 Timothy 5:22; cf. Acts 13:3; 14:22).在第二添。来说，我和六圣保禄提醒提摩太说，他是一位主教所施加的圣保罗的手（参见一日蒂莫西4时04分） ，并提摩太是告诫任命长老由同一成年礼（ 1蒂莫西5时22分;比照行为， 13时03分; 14时22分） 。 In Clem., "Hom.", III, lxxii, we read of the appointment of Zachæus as bishop by the imposition of Peter's hands.在克兰姆， "磡" ，三， lxxii ，我们读到的任命zachæus作为主教所施加的彼得的手。 The word is used in its technical meaning by Clement of Alexandria ("Strom.", VI, xiii, cvi; cf. "Const. Apost.", II, viii, 36).这个词是用来在其技术含义，克莱门特的亚历山德里亚（ " strom " ，六，十三， CVI的;比照"常量。 apost "第一，二，八， 36 ） 。 "A priest lays on hands, but does not ordain" (cheirothetei ou cheirotonei) "Didasc. Syr.", IV; III, 10, 11, 20; Cornelius, "Ad Fabianum" in Euseb., "Hist. Eccl.", VI, xliii. "一名神父奠定了手，但不阿拉维" （ cheirothetei欧cheirotonei ） " didasc 。 syr " ，四，三，第10 ，第11 ，第20节;科尼利厄斯， "专案fabianum " euseb ， "历史。 eccl " 。 ，六，四十三。
Grace was attached to this external sign and conferred by it.宽限期重视这一外部标志，并赋予它。 "I admonish thee, that thou stir up the grace of God which is in thee, through (dia) the imposition of my hands" (2 Timothy 1:6). "我警告你，那你挑起天主的恩典，这是祢，通过（直径）施加的我的手" （提摩太后1时06分） 。 The context clearly shows that there is question here of a grace which enables Timothy to rightly discharge the office imposed upon him, for St. Paul continues "God hath not given us the spirit of fear: but of power, and of love, and of sobriety."上下文清楚地表明，有问题，这里的宽限期，使提摩太，以正确履行办公室强加给他，为圣保禄继续"上帝祂所没有给我们的精神恐惧：但权力和爱心，以及清醒" 。 This grace is something permanent, as appears from the words "that thou stir up the grace which is in thee"; we reach the same conclusion from I Tim., iv, 14, where St. Paul says, "Neglect not the grace that is in thee, which was given thee by prophecy, with (meta) imposition of hands of the priesthood."这个宽限期是永久性的，因为看来从话"你挑起的恩典，这是祢" ，我们得出同样的结论，从I添，四， 14 ，而圣保罗说， "忽视不恩典说是你，这是给你所预言，随着（梅塔）施加手中的神职人员" 。 This text shows that when St. Paul ordained Timothy, the presbyters also laid their hands upon him, even as now the presbyters who assist at ordination lay their hands on the candidate.这一案文表明，当圣保禄受戒提摩太后，众长老，也奠定了自己的手后，他甚至像现在长老协助，在统筹奠定自己的手放在候选人。 St. Paul here exhorts Timothy to teach and command, to be an example to all.圣保禄在这里劝告提摩太教导和指挥，是一个例子。 To neglect this would be to neglect the grace which is in him.忽视这将是一种忽视的恩典，是他。 This grace therefore enables him to teach and command, to discharge his office rightly.此宽限期，因而使他的教导和指挥，以履行他的办公室是正确的。 The grace then is not a charismatic gift, but a gift of the Holy Spirit for the rightful discharge of official duties.宽限期，然后是不是一个有魅力的礼物，但礼物的圣灵为正当履行公务。 The Sacrament of Order has ever been recognized in the Church as such.圣事的秩序已被公认在教会等。 This is attested by the belief in a special priesthood (cf. St. John Chrys., "De sacerdotio"; St. Greg. of Nyss., "Oratio in baptism. Christi"), which requires a special ordination.这是核签所信仰处于一个特殊的神职人员（参见圣约翰chrys ， "德sacerdotio " ;圣格雷戈的。 nyss ， "地址中的洗礼。基督教" ） ，这需要一个专门的协调。 St. Augustine, speaking about baptism and order, says, "Each is a sacrament, and each is given by a certain consecration, . . .If both are sacraments, which no one doubts, how is the one not lost (by defection from the Church) and the other lost?"圣奥古斯丁，在谈到洗礼和秩序，他说， "每一个都是圣餐，每次都给予一定consecration ， … … 。如果双方都是圣礼，没有人怀疑，又是怎样一个没有丧失（从叛逃教堂）及其他损失" ？ (Contra. Epist. Parmen., ii, 28-30). （ contra. epist 。 parmen 。第一，二， 28-30 ） 。 The Council of Trent says, "Whereas, by the testimony of Scripture, by Apostolic tradition, and by the unanimous consent of the Fathers, it is clear that grace is conferred by sacred ordination, which is performed by words and outward signs, no one ought to doubt that Order is truly and properly one of the Seven Sacraments of Holy Church" (Sess. XXIII, c. iii, can. 3).安理会的遄达说， "而中，见证着经文中，使徒传统，并一致同意的父亲，很清楚， Grace是赋予的神圣工作，其中，是由字及离港的迹象，没有人应无疑秩序，是真真正正地和适当地之一七个圣礼的圣教会" （ sess.二十三，丙三，可3段） 。
NUMBER OF ORDERS订货数量
The Council of Trent (Sess. XXIII, can. 3) defined that, besides the priesthood, there are in the Church other orders, both major and minor.安理会的遄达（ sess.二十三，可3 ）确定了，除了神职人员，还有在教会其他命令，无论是主要和次要的。 Though nothing has been defined with regard to the number of orders it is usually given as seven: priests, deacons, subdeacons, acolytes, exorcists, readers, and doorkeepers.虽然没有被界定方面的订单数量，它通常是由于七：牧师，执事，耶稣，追随者， exorcists ，读者， doorkeepers 。 The priesthood is thus counted as including bishops; if the latter be numbered separately we have eight; and if we add first tonsure, which was at one time regarded as an order, we have nine.神职人员，因此算作包括主教;如果是后者，页数，分别有八人;若我们第一次剃度，这是在同一时间被视为一声令下，我们有九年。 We meet with different numberings in different Churches, and it would seem that mystical reasons influenced them to some extent (Martène, "De antiq. eccl. rit.", I, viii, l, 1; Denzinger, "Rit. orient.", II, 155).我们满足不同的号码在不同的教会，它似乎神秘原因的影响，他们在一定程度上（ martène ， "德antiq 。 eccl 。 rit 。 " ，我想，八， L时， 1 ;登青格， " rit 。东方" 。第一，二， 155 ） 。 The "Statuta ecclesiæ antiqua" enumerate nine orders, adding psalmists and counting bishops and priests separately. " statuta ecclesiæ antiqua " ，列举九个订单，加上psalmists和点票主教和司铎分开。 Others enumerate eight orders, thus, eg the author of "De divin. offic.", 33, and St. Dunstan's and the Jumièges pontificals (Martène I, viii, 11), the latter not counting bishops, and adding cantor.另列举八项订单，因此，如作者的"时点divin 。 offic " ，今年33岁，和圣dunstan的和jumièges pontificals （ martène ，第八章，第11条） ，后者不计主教，并加入康托。 Innocent III, "De sacro alt. minister.", I, i, counts six orders, as do also the Irish canons, where acolytes were unknown.无辜第三， "德骶供选部长" ，我，我，计数6个订单，因为这样做也是爱尔兰门炮，而追随者都是未知之数。 Besides the psalmista or cantor, several other functionaries seem to have been recognized as holding orders, eg, fossarii (fossores) grave diggers, hermeneutoe (interpreters), custodes martyrum etc. Some consider them to have been real orders (Morin, "Comm. de sacris eccl. ordin.", III, Ex. 11, 7); but it is more probable that they were merely offices, generally committed to clerics (Benedict XIV, "De syn, dioc.", VIII, ix, 7, 8).除了psalmista或康托，还有一些其他公务人员，似乎已被确认为控股订单，如fossarii （ fossores ）严重挖矿， hermeneutoe （口译） ， custodes martyrum等，有些人认为他们已真正令（桑色素， "委员会。德sacris eccl 。 ordin " ，第三，前11 ， 7 ） ;但更可能因为他们只是把办公室，普遍致力于教士（本笃十四， "德顺， dioc " ，第八，第九，第7 ，第8 ） 。 In the East there is considerable variety of tradition regarding the number of orders.在东部地区有相当多的各种传统的订单数量。 The Greek Church acknowledges five, bishops, priests, deacons, subdeacons, and readers.希腊教会承认，五人，主教，神父，执事，耶稣，并以飨读者。 The same number is found in St. John Damascene (Dial. contra manichæos, iii); in the ancient Greek Church acolytes, exorcists, and doorkeepers were probably considered only as offices (cf. Denzinger, "Rit. orient.", I, 116).同样数量的是，发现在圣约翰大马士革（ dial.矛盾manichæos ，三） ;在古希腊教会的追随者， exorcists ， doorkeepers大概只办事处（参见登青格， " rit 。东方" ，我想， 116 ） 。
In the Latin Church a distinction is made between major and minor orders.在拉丁美洲教会区分主要和次要的命令。 In the East the subdiaconate is regarded as a minor order, and it includes three of the other minor orders (porter, exorcist, acolyte).在东部subdiaconate被视为轻微秩序，它包括三个方面的其他轻微令（波特，驱魔，徒弟打） 。 In the Latin Church the priesthood, diaconate, and subdiaconate are the major, or sacred, orders, so-called because they have immediate reference to what is consecrated (St. Thom., "Suppl.", Q. xxxvii, a. 3).在拉丁美洲教会神职人员， diaconate ， subdiaconate是主要的，还是神圣的，订单，即所谓的，因为他们有切身参考什么是consecrated （圣（ Thom ， "补编" ，问：第三十七卷，甲三日） 。 The hierarchical orders strictly so-called are of divine origin (Conc. Trid., Sess. XXIII, can. 6).分层订单严格，所以所谓的是神圣的起源（ conc. trid ， sess 。二十三，可6段） 。 We have seen that our Lord instituted a ministry in the persons of His Apostles, who received fullness of authority and power.我们已经看到，我们的主提起的一个部，在人，他的门徒，他们收到了丰满的权威和权力。 One of the first exercises of this Apostolic power was the appointment of others to help and succeed them.其中首次举行这种演习使徒权力任命其他人的帮助和接替他们。 The Apostles did not confine their labors to any particular Church, but, following the Divine command to make disciples of all men, they were the missionaries of the first generation.使徒们并不局限于自己的劳动力，以任何特定的教会，但是，随着神的指挥，使弟子的所有男子，他们分别是传教士的第一代。 Others also are mentioned in Holy Scripture as exercising an itinerant ministry, such as those who are in a wider sense called Apostles (Romans 16:7), or prophets, teachers, and evangelists (Ephesians 4:11).其他人也都提到，在神圣的经文作为行使巡回部，如那些在更广泛的意义上的所谓使徒（罗马书16时07分） ，或先知，教师和传道士（以弗所4点11分） 。 Side by side with this itinerant ministry provision is made for the ordinary ministrations by the appointment of local ministers, to whom the duties of the ministry passed entirely when the itinerant ministers disappeared (see DEACON).并排这个流动财政部编列的经费用于普通ministrations通过任命地方部长，给谁的职责，该部通过时，完全流动部长消失（见执事） 。
Besides deacons others were appointed to the ministry, who are called presbyteroi and episkopoi.此外执事等人被委任为内政部，他们是所谓的presbyteroi和episkopoi 。 There is no record of their institution, but the names occur casually.有没有记录它们的机构，但名称发生随便说说的。 Though some have explained the appointment of the seventy-two disciples in Luke 10, as the institution of the presbyterate, it is generally agreed that they had only a temporary appointment.虽然有些人已经解释过，任命了72弟子在路加10 ，因为该协会的presbyterate ，人们普遍认为，他们只是一个临时任命。 We find presbyters in the Mother Church at Jerusalem, receiving the gifts of the brethren of Antioch.我们发现众长老在母亲教会在耶路撒冷接受这些礼品的弟兄安提。 They appear in close connection with the Apostles, and the Apostles and presbyters sent forth the decree which freed the gentile converts from the burden of the Mosaic law (Acts 15:23).他们似乎相结合，紧密结合使徒，使徒和长老发出了命令，其中释放gentile转换从负担的镶嵌法（使徒行15:23 ） 。 In St. James (5:14-15) they appear as performing ritual actions, and from St. Peter we learn that they are shepherds of the flock (1 Peter 5:2).在圣雅各福群会（ 5:14-15 ） ，他们似乎是作为表演礼仪行动，并从圣彼得大教堂，我们得知他们是牧羊人的羊群（ 1彼得5时02分） 。 The bishops hold a position of authority (Philippians 1; 1 Timothy 3:2; Titus 1:7) and have been appointed shepherds by the Holy Ghost (Acts 20:28).主教们举行一项权威地位（ philippians一日1蒂莫西3:2 ;弟兄1时07分） ，并已被任命为牧羊人由圣灵（使徒20时28分） 。 That the ministry of both was local appears from Acts 14:23, where we read that Paul and Barnabas appointed presbyters in the various Churches which they founded during their first missionary journey.该部均是当地出现的，由行为14时23分，当我们读到保罗和巴纳巴斯任命长老在各教会，他们在创立自己的第一次传教之旅。 It is shown also by the fact that they had to shepherd the flock, wherein they have been appointed, the presbyters have to shepherd the flock, that is amongst them (1 Peter 5:2).这也表明，由一个事实，即他们不得不牧羊人的羊群，那是他们获委任，而长老有牧羊人的羊群，这是他们之间出现（ 1彼得5时02分） 。 Titus is left in Crete that he might appoint presbyters in every city (kata eolin, Tit., i, 5; cf. Chrys., "Ad Tit., homil.", II, i).提的是留在克里特表示，他可能任命长老在每一个城市（字eolin ，山雀，一，五;比照chrys ， "专案山雀， homil "第一，二，一） 。
We cannot argue from the difference of names to the difference of official position, because the names are to some extent interchangeable (Acts 20:17, 28; Titus 1:6-7).我们不能说，从差异名目的差异官方地位，但由于该名称在一定程度上可以互换（使徒行20:17 28 ;弟兄1:6-7 ） 。 The New Testament does not clearly show the distinction between presbyters and bishops, and we must examine its evidence in the light of later times.新约圣经并没有清楚表明区分长老和主教，我们必须深入研究其证据，在考虑到稍后的时间。 Toward the end of the second century there is a universal and unquestioned tradition, that bishops and their superior authority date from Apostolic times (see HIERARCHY OF THE EARLY CHURCH).年底对在公元二世纪有一个普遍的和不容置疑的传统，即主教和他们的上级机关日期从使徒时代（见层次的早期教会） 。 It throws much light on the New-Testament evidence and we find that what appears distinctly at the time of Ignatius can be traced through the pastoral epistles of St. Paul, to the very beginning of the history of the Mother Church at Jerusalem, where St. James, the brother of the Lord, appears to occupy the position of bishop (Acts 12:17; 15:13; 21:18; Galatians 2:9); Timothy and Titus possess full episcopal authority, and were ever thus recognized in tradition (cf. Titus 1:5; 1 Timothy 5:19 and 22).它投掷了大量光后对新约圣经的证据，而我们却发觉原来似乎明显，在时间的伊格可追溯到通过畜牧书信的圣保罗，大家最初的历史母亲教会在耶路撒冷，圣詹姆斯，兄弟的主，似乎是占领阵地的主教（使徒12时17分; 15时13分; 21时18分;加拉太2时09分） ;提摩太和提多拥有完全的主教的权力，并获得前所未有的，因此确认传统（参见1:5弟兄1蒂莫西5时19分和22 ） 。 No doubt there is much obscurity in the New Testament, but this is accounted for by many reasons.毫无疑问，有许多默默无闻，在新约圣经，但是，这是比重由很多原因。 The monuments of tradition never give us the life of the Church in all its fullness, and we cannot expect this fullness, with regard to the internal organization of the Church existing in Apostolic times, from the cursory references in the occasional writings of the New Testament.该纪念碑的传统，从来没有给我们在教会生活中的一切丰满的，我们不能指望这丰满，就以内部组织的教会存在的使徒时代，从粗粗地提到，在偶然的著作新约圣经。 The position of bishops would necessarily be much less prominent than in later times.立场主教一定会少了很多突出的，比在稍后的时间。 The supreme authority of the Apostles, the great number of charismatically gifted persons, the fact that various Churches were ruled by Apostolic delegates who exercised episcopal authority under Apostolic direction, would prevent that special prominence.最高权威的使徒，大量的charismatically天才的人，但事实上，各教堂被裁定由宗座代表谁行使主教管理局根据使徒方向，将防止这种情况特别突出。 The union between bishops and presbyters was close, and the names remained interchangeable long after the distinction between presbyters and bishops was commonly recognized, eg, in Iren., "Adv. hæres.", IV, xxvi, 2.该联盟之间的主教和长老被关闭，并将地名仍可以互换后不久区分长老和主教被普遍承认的，例如，在iren ， "副hæres " ，四， 26 ， 2 。 Hence it would seem that already, in the New Testament, we find, obscurely no doubt, the same ministry which appeared so distinctly afterwards.因此，它似乎已经在新约全书，我们发现，隐晦地，毫无疑问，该部出现如此明显。
Which of the Orders are Sacramental?其中的命令是圣事？
All agree that there is but one Sacrament of Order, ie, the totality of the power conferred by the sacrament is contained in the supreme order, whilst the others contain only part thereof (St. Thomas, "Supplem.", Q. xxxvii, a. i, ad 2um).大家都同意，有一个神圣的秩序，即全部所赋予的权力，由圣餐载于最高法院命令，而其他人只包含部分（圣托马斯， " supplem " ，问：三十七，答：我，专案2um ） 。 The sacramental character of the priesthood has never been denied by anyone who admitted the Sacrament of Order, and, though not explicitly defined, it follows immediately from the statements of the Council of Trent.圣字的神职人员从来没有被剥夺任何人承认圣事的秩序，而且，虽然没有明确地界定，它紧随其后，从报表安理会的遄达。 Thus (Sess. XXIII, can. 2), "If any one saith that besides the priesthood there are not in the Catholic Church other orders, both major and minor, by which as by certain steps, advance is made to the priesthood, let him be anathema."因此（ sess.二十三，可2 ） ， "如果任何一个仰表示，除了神职人员，有没有在天主教教会其他命令，无论是主要和次要的，其中由于受某些步骤，预先作出神职人员，让他被诅咒" 。 In the fourth chapter of the same session, after declaring that the Sacrament of Order imprints a character "which can neither be effaced nor taken away; the holy synod with reason condemns the opinion of those who assert that priests of the New Testament have only a temporary power".在第四章中的同届会议后，宣布了圣秩序imprints一个人物" ，既不能被effaced也不带走;教廷主教与理由谴责意见的人士断言，牧师的新约全书只有临时用电" 。 The priesthood is therefore a sacrament.神职人员，因此从楼上掉了。
With regard to the episcopate the Council of Trent defines that bishops belong to the divinely instituted hierarchy, that they are superior to priests, and that they have the power of confirming and ordaining which is proper to them (Sess. XXIII, c. iv, can. 6, 7).至于主教理事会遄规定：主教属于这个神圣的设置层次，即他们是优于牧师，并认为他们有权力的确认和ordaining是适当向他们（ sess.二十三，四，三，可第六条，第七条） 。 The superiority of bishops is abundantly attested in Tradition, and we have seen above that the distinction between priests and bishops is of Apostolic origin.优越性主教是非常核签在传统中，我们已经看到上述认为两者之间的区别神父和主教是宗徒的起源。 Most of the older scholastics were of opinion that the episcopate is not a sacrament; this opinion finds able defenders even now (eg, Billot, "De sacramentis", II), though the majority of theologians hold it is certain that a bishop's ordination is a sacrament.大部分的老年人scholastics则认为，主教是不是从楼上掉了，这舆论认定，能够捍卫者，即使现在（例如， billot ， "德sacramentis " ，第二章） ，虽然大部分的神学家举行，这是肯定的，就是主教的做法是从楼上掉了。 With regard to the sacramental character of the other orders see DEACONS; MINOR ORDERS; SUBDEACONS.对于圣事的性质的其他命令见执事;轻微的命令;耶稣。
Matter and Form此事，并形成
In the question of the matter and form of this sacrament we must distinguish between the three higher orders and the subdiaconate and minor orders.在质询的问题和形式，这圣餐，我们必须区分三个更高的订单和subdiaconate和小规模的订单。 The Church having instituted the latter, also determines their matter and form.教会有提起后，也决定了他们的事，并表。 With regard to the former, the received opinion maintains that the imposition of hands is the sole matter.对于前者，所收到的意见，主张强加的手，也是唯一的事情。 This has been undoubtedly used from the beginning; to it, exclusively and directly, the conferring of grace is ascribed by St. Paul and many Fathers and councils.这一点已毫无疑问，用于从一开始给它，完全和直接，授予的恩典，是属于圣保罗和许多父亲和议会。 The Latin Church used it exclusively for nine or ten centuries, and the Greek Church to this day knows no other matter.拉丁美洲教会用它专为九年或十年几百年，与希腊教会在这一天，没有其他事情。 Many scholastic theologians have held that the tradition of the instruments was the sole matter even for the strictly hierarchical orders, but this position has long been universally abandoned.许多学术上的神学家都认为，传统的手段是唯一的问题，即使是严格的等级命令，但这一立场早已被各国普遍放弃了。 Other scholastics held that both imposition of hands and the tradition of the instruments constitute the matter of the sacrament; this opinion still finds defenders.其他scholastics举行这两个强加的双手和传统仪器构成此事的圣餐;这种看法仍认定维护者。 Appeal is made to the Decree of Eugene IV to the Armenians, but the pope spoke "of the integrating and accessory matter and form, which he wished Armenians to add to the imposition of hands, long since in use amongst them, that they might thus conform to the usage of the Latin Church, and more firmly adhere to it, by uniformity of rites" (Benedict XIV, "De syn. dioc.", VIII, x, 8).上诉提出该法令的尤金第四至亚美尼亚人，但教宗以"整合及配件问题，并表，其中，他希望亚美尼亚放入强加手中，因为长期使用，其中，他们可能因此符合使用该拉丁教会的合一，更坚定地坚持下去，由均匀礼记" （本笃十四， "德顺。 dioc " ，八，十， 8 ） 。 The real foundation of the latter opinion is the power of the Church with regard to the sacrament.真正的立党之本，后者认为这是权力的教会就以圣餐。 Christ, it is argued, instituted the Sacrament of Order by instituting that in the Church there should be an external rite, which would of its own nature signify and confer the priestly power and corresponding grace.基督，有论，建立了圣体，以便通过制定，在教会应该有一个外部的仪式，这将它自己的性质标志，并授予司铎的权力和相应的宽限期。 As Christ did not ordain His Apostles by imposition of hands, it would seem that He left to the Church the power of determining by which particular rite the power and grace should be conferred.作为基督没有阿拉维他的门徒所施加的手中，看来他留给教会的力量，确定由哪一个成年礼的权力和恩典，应赋予。 The Church's determination of the particular rite would be the fulfilling of a condition required in order that the Divine institution should take effect.教会的决心的，尤其是成年礼，将满足一个条件要求，以使该神学院应该生效。 The Church determined the simple imposition of hands for the East and added, in the course of time, the tradition of the instruments for the West--changing its symbolical language according as circumstances of place or time required.教会决定了简单的强加之手，为东亚和补充，在这个过程中的时间，传统的文书，为西-改变它的语言符号作为根据的情况下发生，或所需时间。 The question of the form of the sacrament naturally depends on that of the matter.形式问题的圣餐自然取决于这一点的这件事。 If the tradition of the instruments be taken as the total or partial matter, the words which accompany it will be taken as the form.如果传统的文书是否可作为全部或部分的事，换句话说，其中伴随着它会采取措施的形式。 If the simple imposition of hands be considered the sole matter, the words which belong to it are the form.如果简单强加双手被视为唯一的事，换言之，这属于它的是形式。 The form which accompanies the imposition of hands contains the words "Accipe spiritum sanctum", which in the ordination of priests, however, are found with the second imposition of hands, towards the end of the Mass, but these words are not found in the old rituals nor in the Greek Euchology.形式伴随着强加手中包含改为" accipe spiritum密室" ，即在统筹的神父，不过，被发现与第二强加的手，在接近年底的群众，但这些话都没有出现在旧礼仪，也没有在希腊语euchology 。 Thus the form is not contained in these words, but in the longer prayers accompanying the former imposition of hands, substantially the same from the beginning.因此，形式是不包含在上面这些话，但在较长的祈祷陪同前施加的双手，大致相同，从一开始的。 All that we have said about the matter and form is speculative; in practice, whatever has been prescribed by the Church must be followed, and the Church in this, as in other sacraments, insists that anything omitted should be supplied.我们的一切都表示，关于此事，并形成属投机性质，在实践中，无论已订明由教会所必须遵循的，和教会在这方面，正如在其他圣礼，坚持有所遗漏，应该予以提供。
Effect of the Sacrament效力圣
The first effect of the sacrament is an increase of sanctifying grace.首因效应的圣餐是增加了sanctifying恩典。 With this, there is the sacramental grace which makes the recipient a fit and holy minister in the discharge of his office.这个问题，就是圣事的恩典，使受援国的合适和神圣部长在履行他的办公室。 As the duties of God's ministers are manifold and onerous, it is in perfect accord with the rulings of God's Providence to confer a special grace on His ministers.由于职务的上帝的部长是多方面和繁重的，而且是完美的，符合裁决上帝的眷顾，赋予一个特别的恩典对他的部长们。 The dispensation of sacraments requires grace, and the rightful discharge of sacred offices presupposes a special degree of spiritual excellence.豁免的圣礼规定的宽限期，并合法地履行神圣办事处预示着一个特殊程度的精神，精益求精。 The external sacramental sign or the power of the order can be received and may exist without this grace.外部圣签署或权力的命令，可以被接受以及可能存在的，没有这个恩典。 Grace is required for the worthy, not the valid, exercise of the power, which is immediately and inseparably connected with the priestly character. Grace是需要为值得，而不是有效的，权力的行使，这是立即和不可分割的联系与司铎性格。 The principal effect of the sacrament is the character, a spiritual and indelible mark impressed upon the soul, by which the recipient is distinguished from others, designated as a minister of Christ, and deputed and empowered to perform certain offices of Divine worship (Summa, III, Q. lxiii, a. 2).主要作用的圣餐，是我们党的性质，一种精神和不可磨灭的印记留下深刻印象后，灵魂，其中受赠人，是区别于其他人，被指定为部长的基督，并deputed和授权履行某些办事处的神崇拜（总结，三，问： lxiii ，甲2 ） 。 The sacramental character of order distinguishes the ordained from the laity.圣事的性质，以便区别受戒，从俗人。 It gives the recipient in the diaconate, eg, the power to minister officially, in the priesthood, the power to offer the Sacrifice and dispense the sacraments, in the episcopate the power to ordain new priests and to confirm the faithful.它使受援国在diaconate ，如电力部长正式，在神职人员中，电源提供的牺牲和免除圣礼，在主教的权力，阿拉维的新司铎，并确定忠贞不渝。 The Council of Trent defined the existence of a character (Sess. VII, can. 9).安理会的遄达界定存在着一种品格（ sess.七，可以9段） 。 Its existence is shown especially by the fact that ordination like baptism, if ever valid, can never be repeated.它的存在是表现出特别是一个事实，即统筹喜欢的洗礼，如果有效，但绝不能重演。 Though there have been controversies with regard to the conditions of the validity of ordination, and different views were held at different times in reference to them, "it has always been admitted that a valid ordination cannot be repeated. Reordinations do not suppose the negation of the inamissible character of Order--they presuppose an anterior ordination which was null. There can be no doubt that mistakes were made regarding the nullity of the first ordination, but this error of fact leaves the doctrine of the initerability of ordination untouched" (Saltet, "Les Réordinations", 392).虽然有争论与条件方面的有效性，并顾，和不同看法，分别举行不同的时间，在谈到他们" ，它一直是承认一个有效的统筹不能重演。 reordinations不假设的否定该inamissible性格的秩序-它们预先假定一个前壁排序是无效的。不可能有任何疑问的错误作了关于无效的首次排序，但这个错误的，事实上叶学说的i niterability的统筹不放过" （萨尔泰"就业辅导组réordinations " ， 392 ） 。
Minister部长
The ordinary minister of the sacrament is the bishop, who alone has this power in virtue of his ordination.普通部长圣事是主教，谁就有这个权力，在凭借其统筹。 Holy Scripture attributed the power to the Apostles and their successors (Acts 6:6; 16:22; 1 Timothy 5:22; 2 Timothy 1:6; Titus 1:5), and the Fathers and councils ascribe the power to the bishop exclusively.圣经归咎于权力使徒和他们的继任者（使徒6时06分; 16时22分， 1蒂莫西5时22分;提摩太后1时06分;弟兄1:5 ） ，以及父亲和议会赋予的权力，向主教专。 Con.结论。 Nic. NIC的。 I, can.我可以的。 4, Apost. 4 ， apost 。 Const.常量。 VIII, 28 "A bishop lays on hands, ordains. . .a presbyter lays on hands, but does not ordain."第八， 28条"主教奠定手， ordains 。 。 。 presbyter了手，但不阿拉维的" 。 A council held at Alexandria (340) declared the orders conferred by Caluthus, a presbyter, null and void (Athanas., "Apol. contra Arianos", ii).安理会举行亚历山大（ 340 ）宣布，该命令所赋予的caluthus ， presbyter ，无效（ athanas. ， " apol 。矛盾arianos " ，第二章） 。 For the custom said to have existed in the Church of Alexandria see EGYPT.为定制的，据说已存在于教会亚历山大见埃及。 Nor can objection be raised from the fact that chorepiscopi are known to have ordained priests, as there can be no doubt that some chorepiscopi were in bishops' orders (Gillman, "Das Institut der Chorbischöfe im Orient," Munich, 1903; Hefele-Leclercq, "Conciles", II, 1197-1237).也不能反对时，从所提出的事实chorepiscopi已知有祝圣司铎，因为不可能毫无疑问，一些chorepiscopi人主教令（伊尔曼"之研究所明镜chorbischöfe的IM东方" ，慕尼黑， 1903年;黑弗勒-勒克莱尔" conciles " ，第二章， 1197年至1237年） 。 No one but a bishop can give any orders now without a delegation from the pope, but a simple priest may be thus authorized to confer minor orders and the subdiaconate.没有人，但一名主教，可以给任何订单，现在没有一个代表团，由教宗，但一个简单的神父可能因此授权赋予轻微订单和subdiaconate 。 It is generally denied that priests can confer priests' orders, and history, certainly, records no instance of the exercise of such extraordinary ministry.人们普遍否认祭司可以授予司铎的命令，并进行历史记录，当然，记录，没有任何实例行使这种超常部。 The diaconate cannot be conferred by a simple priest, according to the majority of theologians.该diaconate不能由一个简单的神父，根据大多数人的神学家。 This is sometimes questioned, as Innocent VIII is said to have granted the privilege to Cistercian abbots (1489), but the genuineness of the concession is very doubtful.这是有时会质疑，因为无辜第八据说已授予特权在修道院中的方丈都很（ 1489 ） ，但道地的特许权，是很大的疑问。 For lawful ordination the bishop must be a Catholic, in communion with the Holy See, free from censures, and must observe the laws prescribed for ordination.为合法统筹主教必须是一个天主教徒，在与圣座共融，不受责难，并应遵守法律，为统筹。 He cannot lawfully ordain any except his own subjects without authorization (see below).他不能合法阿拉维任何除他自己的科目，未经批准（见下文） 。
Subject主题
Every baptized male can validly receive ordination.每个男性的洗礼，才能有效地得到协调。 Though in former times there were several semi-clerical ranks of women in the Church (see DEACONESSES), they were not admitted to orders properly so called and had no spiritual power.虽然在以前，有几个半职级文职妇女在教会（见deaconesses ） ，他们并不承认，以订单妥善所谓，也没有强大的精神力量。 The first requisite for lawful ordination is a Divine vocation; by which is understood the action of God, whereby He selects some to be His special ministers, endowing them with the spiritual, mental, moral, and physical qualities required for the fitting discharge of their order and inspiring them with a sincere desire to enter the ecclesiastical state for God's honor and their own sanctification.第一个条件，合法的工作是一项神圣的天职;所理解的行动，上帝，让他挑选一些能够做他的特别部长会议，赋予他们的精神，心理，道德和身体素质需要装修履行自己的为了和感召力，与他们真诚愿望，进入教会国家为神的荣耀和自身的成圣。 The reality of this Divine call is manifested in general by sanctity of life, right faith, knowledge corresponding to the proper exercise of the order to which one is raised, absence of physical defects, the age required by the canons (see IRREGULARITY).这一现实，神圣的呼吁是体现在一般由神圣的生命权，信仰，知识相对应的适当行使的，以哪一个是提出的，没有生理缺陷，其年龄必须根据炮（见不平顺） 。 Sometimes this call was manifested in an extraordinary manner (Acts 1:15; 13:2); in general, however, the "calling" was made according to the laws of the Church founded on the example of the Apostles.有时这一要求体现在平凡的方式（使徒1:15 ; 13时02分） ，不过，一般来讲， "来电" ，是按规律办事的教会成立于举例提到使徒。 Though clergy and laity had a voice in the election of the candidates, the ultimate and definite determination rested with the bishops.虽然教士和俗人有一个声音在这次选举中的候选人，最终的和明确的决心，在于主教。 The election of the candidates by clergy and laity was in the nature of a testimony of fitness, the bishop had to personally ascertain the candidates' qualifications.选举的候选人，由教士和俗人是，在性质上也证明了健身，这位主教曾亲自确定候选人的资格。 A public inquiry was held regarding their faith and moral character and the electors were consulted.公开调查举行了关于他们的信仰和思想品德和选民的意见。 Only such as were personally known to the electing congregation, ie, members of the same Church, were chosen.只有这样，因为亲自向选举聚集，即成员对同一教会，被挑选的。 A specified age was required, and, though there was some diversity in different places, in general, for deacons the age was twenty-five or thirty, for priests thirty or thirty-five, for bishops thirty-five or forty or even fifty (Apost. Const., II, i).一个指定的年龄要求，而且，虽然有一些多样性在不同的地方，一般而言，执事的年龄是25或30 ，为司铎30或35 ，为主教三十五或四十甚至五十（ apost 。常量。第一，二，一） 。 Nor was physical age deemed sufficient, but there were prescribed specified periods of time, during which the ordained should remain in a particular degree.也不是身体年龄当作足够，但也有明的指定时段的时间，在这期间受戒应维持在某一程度。 The different degrees were considered not merely as steps preparatory to the priesthood, but as real church offices.在不同程度上被认为不只是作为预备步骤，以成为神职人员，但作为真正的教堂办事处。 In the beginning no such periods, called interstices, were appointed, though the tendency to orderly promotion is attested already in the pastoral Epistles (1 Timothy 3:3, 16).在开始时没有这样的时期，所谓interstices ，被委任的，虽然倾向有序推进，是核签已在农牧书信（ 1蒂莫西3时03分， 16 ） 。 The first rules were apparently made in the fourth century.第一条显然是在第四世纪。 They seem to have been enforced by Siricius (385) and somewhat modified by Zosimus (418), who decreed that the office of reader or exorcist should last till the candidate was twenty, or for five years in case of those baptized as adults; four years were to be spent as acolyte or subdeacon, five years as deacon.他们似乎已被执行西里修（ 385 ） ，并略加修改，由卓西姆（ 418 ） ，他发布命令说，该办事处的读者或驱魔人应持续到该候选人二十一，或五年的情况下，这些洗礼，作为成年人;四名多年来被用作为徒弟打或subdeacon ，五年为执事。 This was modified by Pope Gelasius (492), according to whom a layman who had been a monk might be ordained priest after one year, thus allowing three months to elapse between each ordination, and a layman who had not been a monk might be ordained priest after eighteen months.这是改良，由教宗gelasius （ 492人） ，据其中一个门外汉曾经当过和尚可能被祝圣司铎后一年，从而使3个月的时间间隔各顾，和一个门外汉，他们没有被和尚可能受戒牧师后， 18个月。 At present the minor orders are generally conferred together on one day.目前未成年人的订单一般都赋予在一起一天。
The bishops, who are the ministers of the sacrament ex officio, must inquire about the birth, person, age, title, faith, and moral character of the candidate.主教们，他们是部长们的圣餐当然，要了解出生时，人，年龄，职称，信仰，和思想品德的候选人。 They must examine whether he is born of Catholic parents, and is spiritually, intellectually, morally, and physically fit for the exercise of the ministry.他们必须研究他是否出生的天主教的双亲，而在精神领域，在智力，道德修养，充沛的精力从事这项工作的教育部。 The age required by the canons is for subdeacons twenty-one, for deacons twenty-two, and for priests twenty-four years completed.年龄要求由炮，是为耶稣2001年，为执事2002年，并为司铎二十四年完成。 The pope may dispense from any irregularity and the bishops generally receive some power of dispensation also with regard to age, not usually for subdeacons and deacons, but for priests.教宗可免除由任何异常情况和主教们普遍接受某种权力配药，也对于年龄，通常不会为耶稣和执事，但为神父。 Bishops can generally dispense for one year, whilst the pope gives dispensation for over a year; a dispensation for more than eighteen months is but very rarely granted.主教一般可以免除为一年，而教宗给人配药超过一年;免除以上， 18个月的是，但很少是理所当然的。 For admission to minor orders, the testimony from the parish priest or from the master of the school where the candidate was educated--generally, therefore, the superior of the seminary--is required.为接纳未成年人的命令，证词教区牧师或从主的学校如候选人学历-一般，因此，强势的神学院-需要。 For major orders further inquiries must be made.主要订单进一步调查，必须作出修改。 The names of the candidate must be published in the place of his birth and of his domicile and the result of such inquiries are to be forwarded to the bishop.名字的候选人必须在代替他的出生和他的户籍地和结果，如查询，以提交主教。 No bishop may ordain those not belonging to his diocese by reason of birth, domicile, benefice, or familiaritas, without dimissorial letters from the candidate's bishop.没有主教可能阿拉维那些不属于他的教区，因出生，户籍， benefice ，或familiaritas ，未经dimissorial信件，从候选人的主教。
Testimonial letters are also required from all the bishops in whose dioceses the candidate has resided for over six months, after the age of seven.封证明函件，也需要来自所有主教教区的候选人已居住超过6个月后， 7岁。 Transgression of this rule is punished by suspension latæ sententiæ against the ordaining bishop.海侵的，这个规则就是处以暂停latæ sententiæ对ordaining主教。 In recent years several decisions insist on the strict interpretation of these rules.近年来几项决定，坚持严格的解释，这些规则。 Subdeacons and deacons should pass one full year in these orders and they may then proceed to receive the priesthood.耶稣和执事应该通过整整一年，在这些命令可能让他们，然后开始接受神职人员。 This is laid down by the Council of Trent (Sess. XXIII, c.xi.), which did not prescribe the time for minor orders.这是订下由安理会的遄达（ sess.二十三， c.xi. ） ，其中没有处方的时候，轻微的命令。 The bishop generally has the power to dispense from these interstices, but it is absolutely forbidden, unless a special indult be obtained, to receive two major orders or the minor orders and the subdiaconate in one day.主教一般有权力免除从这些interstices ，但它是绝对禁止的，除非有特殊indult索取，以获得两大订单或小额订单和subdiaconate在一天。
For the subdiaconate and the higher orders there is, moreover, required a title, ie, the right to receive maintenance from a determined source.为subdiaconate及较高的订单有，而且，所需物品名称，即，有权收取维修工程是一个有决心的来源。 Again, the candidate must observe the interstices, or times required to elapse between the reception of various orders; he must also have received confirmation and the lower orders preceding the one to which he is raised.又比如，候选人必须遵守interstices ，或时代要求的时间间隔接收各种命令，他还必须得到确认和下游订单前一个，因为他是提高。 This last requirement does not affect the validity of the order conferred, as every order gives a distinct and independent power.最后这个规定并不影响我们的有效性命令授予，因为每个命令赋予一个独特和独立的权力。 One exception is made by the majority of theologians and canonists, who are of opinion that episcopal consecration requires the previous reception of priest's orders for its validity.一个例外是由大多数的神学家和canonists ，他们认为环境主教consecration要求前接收神父的命令，为它的有效性。 Others, however, maintain that episcopal power includes full priestly power, which is thus conferred by episcopal consecration.不过，其他人认为，主教的权力包括全司铎实力，因此，由主教consecration 。 They appeal to history and bring forward cases of bishops who were consecrated without having previously received priest's orders, and though most of the cases are somewhat doubtful and can be explained on other grounds, it seems impossible to reject them all.他们呼吁，以对历史和携带着案件主教被consecrated不必以前收到神父的命令，虽然大多数的情况下是有点疑问，并可以解释为其他理由，但似乎无法拒绝他们的一切。 It is further to be remembered that scholastic theologians mostly required the previous reception of priest's orders for valid episcopal consecration, because they did not consider episcopacy an order, a view which is now generally abandoned.这是继记住，在学术上的神学家大多需要以往接待的牧师的订单为有效主教consecration ，因为他们没有考虑之命令，有一种观点是，现在一般都放弃了。
Obligations义务
For obligations attached to holy Orders see BREVIARY; CELIBACY OF THE CLERGY.对义务的重视神圣的订单见breviary ;独身的神父。
Ceremonies of Ordination仪式统筹
From the beginning the diaconate, priesthood, and episcopate were conferred with special rites and ceremonies.从一开始， diaconate ，神职人员和主教被赋予特殊的仪式和庆典。 Though in the course of time there was considerable development and diversity in different parts of the Church, the imposition of hands and prayer were always and universally employed and date from Apostolic times (Acts 6:6; 13:3; 1 Timothy 4:14; 2 Timothy 1:6).虽然在这个过程中的时间，有相当的发展和多样性，在不同部位的教会，强加双手祷告总是和普遍雇用及日期从使徒时代（使徒6时06分; 13时03分， 1蒂莫西4时14分2蒂莫西1时06分） 。 In the early Roman Church these sacred orders were conferred amid a great concourse of clergy and people at a solemn station.在早期罗马教会这些神圣的命令，被授予中一个伟大大堂的神职人员和人民的一个庄严的车站。 The candidates, who had been previously presented to the people, were summoned by name at the beginning of the solemn Mass. They were placed in a conspicuous position, and anyone objecting to a candidate was called upon to state his objections without fear.候选人曾担任过多年以前提交给人民，被传唤的名字在年初的庄严马萨诸塞州，他们分别放在突出位置，并反对任何人向某候选人被要求陈述其反对意见没有恐惧。 Silence was regarded as approval.沉默被视为批准。 Shortly before the Gospel, after the candidates were presented to the pope, the entire congregation was invited to prayer.前不久福音后，候选人提交给教宗，整个众应邀祷告。 All prostrating, the litanies were recited, the pope then imposed his hands upon the head of each candidate and recited the Collect with a prayer of consecration corresponding to the order conferred.所有prostrating ， litanies分别背诵，教宗，然后强加给他的手后，头部的每名候选人，并吟诵了收集与祈祷的consecration相应的命令授予。 The Gallican Rite was somewhat more elaborate.该gallican成年礼是有点多语焉不详。 Besides the ceremonies used in the Roman Church, the people approving the candidates by acclamation, the hands of the deacon and the head and hands of priests and bishops were anointed with the sign of the Cross.此外仪式中使用的罗马教会，人批准候选人鼓掌通过，举手的执事和头部和手部的神父和主教被选定与招牌的十字架。 After the seventh century the tradition of the instruments of office was added, alb and stole to the deacon, stole and planeta to the priest, ring and staff to the bishop.在第七世纪的传统仪器的办公室说，白蛋白和偷来的执事，偷和planeta向神父，戒指和工作人员向主教。 In the Eastern Church, after the presentation of the candidate to the congregation and their shout of approval, "He is worthy", the bishop imposed his hands upon the candidate and said the consecrating prayer.在东部教会后，在介绍候选人向会众和他们喊的批准， "他不愧是" ，这位主教强加给他的手后，候选人，并表示consecrating祷告。
We now give a short description of the ordination rite for priests as found in the present Roman Pontifical.我们现在在简短说明了统筹成年礼为祭司发现，在目前的罗马宗座。 All the candidates should present themselves in the church with tonsure and in clerical dress, carrying the vestments of the order to which they are to be raised, and lighted candles.所有候选人应该自己在教会与剃度，并在文书着装，携带总有一套的，以他们所待提高，并点燃蜡烛。 They are all summoned by name, each candidate answering "Adsum".他们都是传唤的名字，但每名候选人回答" adsum " 。 When a general ordination takes place the tonsure is given after the Introit or Kyrie, the minor orders after the Gloria, subdiaconate after the Collect, the diaconate after the Epistle, priesthood after Alleluia and Tract.当一个普通统筹考虑地方的剃度是由于后introit或kyrie ，未成年人的命令后，凯莱， subdiaconate后收集， diaconate后书信，圣职后，阿肋路和呼吸道。 After the Tract of the Mass the archdeacon summons all who are to receive the priesthood.后道的大众的archdeacon传票所有的人都接受神职人员。 The candidates, vested in amice, alb, girdle, stole, and maniple, with folded chasuble on left arm and a candle in their right hand, go forward and kneel around the bishop.候选人的归属阿米斯，白蛋白，肩带，偷走了，并maniple ，折叠chasuble对左手臂和蜡烛，在他们的右手，向前迈进，并跪在靠近主教。 The latter inquires of the archdeacon, who is here the representative of the Church as it were, whether the candidates are worthy to be admitted to the priesthood.后者刺探该archdeacon ，谁是这里的代表教会，因为它，无论是候选人，都是值得被接纳成为神职人员。 The archdeacon answers in the affirmative and his testimony represents the testimony of fitness given in ancient times by the clergy and people.该archdeacon答案是肯定的，他的证词所代表的证词健身鉴于在远古时代，由神职人员和人民的意志。 The bishop, then charging the congregation and insisting upon the reasons why "the Fathers decreed that the people also should be consulted", asks that, if anyone has anything to say to the prejudice of the candidates, he should come forward and state it.这位主教的话，收费会众，并坚持的原因， "父亲命令的人也应该征询" ，问说，如果任何人有什么话要偏见的候选人，他应该站出来说明。
The bishop then instructs and admonishes the candidates as to the duties of their new office.主教，然后指示，并告诫考生，以职责，为他们的新办公室。 He kneels down in front of the altar; the ordinandi lay themselves prostrate on the carpet, and the Litany of the Saints is chanted or recited.他kneels下来，在前面的祭坛上; ordinandi奠定自己顶礼膜拜对地毯，以及一连串的圣人是高喊着，或背诵。 On the conclusion of the Litany, all arise, the candidates come forward, and kneel in pairs before the bishop while he lays both hands on the head of each candidate in silence.就缔结了一长串，都出现时，候选人挺身而出，并跪在对前主教，而他奠定了两手在头上的每名候选人在沉默。 The same is done by all priests who are present.同样是做所有牧师都在场。 Whilst bishop and priests keep their right hands extended, the former alone recites a prayer, inviting all to pray to God for a blessing on the candidates.虽然主教和司铎保持右手延长，前独自朗诵祈祷文，邀请所有向上帝祈祷，为福音，对考生应考。 After this follows the Collect and then the bishop says the Preface, towards the end of which occurs the prayer, "Grant, we beseech Thee etc."之后，这是继收集，然后主教表示，序文中，在接近年底时，其中出现的祷告， "补助金，我们恳求你等等" 。 The bishop then with appropriate formulæ crosses the stole over the breast of each one and vests him with the chasuble.主教，然后适当formulæ横穿偷过乳房的每一个和他的背心与chasuble 。 This is arranged to hang down in front but is folded behind.这是安排在杭在前面，但折叠落后。 Though there is no mention of the stole in many of the most ancient Pontificals, there can be no doubt of its antiquity.虽然这里没有提及该偷走了，在许多最古老pontificals ，便不会有疑问的，其文物。 The vesting with the chasuble is also very ancient and found already in Mabillon "Ord. VIII and IX."转归与chasuble也很古老，并发现已经在mabillon "霍德第八和第九章" 。 Afterwards the bishop recites a prayer calling down God's blessing on the newly-ordained.事后主教朗诵祈祷文，呼吁下来上帝的祝福就新近受戒。 He then intones the "Veni Creator", and whilst it is being sung by the choir he anoints the hands of each with the oil of catechumens.然后，他intones " veni造物主" ，而它是由宋合唱团主席意味着他的手中，每个与油的慕道者。
In England the head also was anointed in ancient times.在英格兰头部也被选定在远古时代。 The anointing of the hands, which in ancient times was done with chrism, or oil and chrism, was not used by the Roman Church, said Nicholas I (AD 864), though it is generally found in all ancient ordinals.该anointing的手中，这在远古时代做chrism ，或石油和chrism ，并非使用罗马教会说，尼古拉斯（公元864 ） ，尽管人们普遍发现在所有古老的序数。 It probably became a general practice in the ninth century and seems to have been derived from the British Church (Haddan and Stubbs, "Councils and Eccl. Documents", I, 141).它可能成为一个普遍的做法，在第九世纪，似乎已被来自英国教会（ haddan及司徒拔， "议会及eccl文件" ，我想， 141 ） 。 The bishop then hands to each the chalice, containing wine and water, with a paten and a host upon it.主教手中，然后以每本chalice ，含有酒和水，以专利和东道国之付诸实行。 This rite, with its corresponding formula, which as Hugo of St. Victor says ("Sacr.", III, xii), signifies the power which has already been received, is not found in the oldest rituals and probably dates back not earlier than the ninth or tenth century.这成年礼的，其相应的公式，作为雨果的圣维克多说， （ " sacr " ，第三章，第十二章） ，标志着电力已收到，没有发现最古老的礼仪和大概可以追溯到不早第九，第十世纪。 When the bishop has finished the Offertory of the Mass, he seats himself before the middle of the altar and each of those ordained make an offering to him of a lighted candle.当主教已完成offertory的群众，他自己的席位前，中间的祭坛和每一个这些受戒作出要约他的燃点蜡烛。 The newly-ordained priests then repeat the Mass with him, all saying the words of consecration simultaneously.新近祝圣司铎，然后重复群众与他的话说，所有的话consecration同时进行。 Before the Communion the bishop gives the kiss of peace to one of the newly-ordained.前共融主教赋予吻和平的一个新受戒。 After the Communion the priests again approach the bishop and say the Apostle's Creed.后共融祭司再次办法主教，并说，使徒保罗的信条。 The bishop laying his hands upon each says: "Receive ye the Holy Ghost, whose sins you shall forgive they are forgiven them; and whose sins you shall retain, they are retained."主教奠定了他的手后，每个地说： "收到你们圣灵，其罪过，你会原谅他们原谅他们和他们的罪孽，你应保留，他们会保留" 。 This imposition of hands was introduced in the thirteenth century.这强加的手是在13世纪。 The chasuble is then folded, the newly-ordained make a promise of obedience and having received the kiss of peace, return to their place.该chasuble然后折叠，新受戒作出承诺的服从，并在收到之吻和平，早日回到自己的位置。
Time and Place时间和地点
During the first centuries ordination took place whenever demanded by the needs of the Church.在第一个百年的排序发生时，要求所需要的教会。 The Roman pontiffs generally ordained in December (Amalarius, "De offic.", II, i).罗马教宗祝圣，一般在12月（ amalarius ， "德offic "第一，二，一） 。 Pope Gelasius (494) decreed that the ordination of priests and deacons should be held at fixed times and days, viz., on the fasts of the fourth, seventh, and tenth months, also on the fasts of the beginning and midweek (Passion Sunday) of Lent and on (holy) Saturday about sunset (Epist. ad ep. Luc., xi).教宗gelasius （ 494 ）发布命令说，统筹司铎和执事们应保持在固定的时间及天数，即，对斋戒的第四，第七和第十个月，还对斋戒的开始和周（周日激情）借出，并于（圣地）周六约夕阳（ epist.专案的EP 。吕克，十一） 。 This but confirmed what Leo the Great laid down, for he seems to speak of ordination on Ember Saturdays as an Apostolic tradition (Serm. 2, de jejun. Pentec.) The ordination may take place either after sunset on the Saturday or early on Sunday morning.这证实了，但什么利奥伟大定下的，他似乎讲的排序以Ember星期六作为一个使徒传统（ serm. 2 ，德jejun 。 pentec ） ，协调可能发生后，无论是夕阳就周六或明年初对周日晨。 The ordination to major orders took place before the Gospel.该统筹重大订单之前发生的福音。
Minor orders might be given at any day or hour.小订单，可考虑在任何一天或小时。 They were generally given after holy communion.他们普遍给出后圣餐。 At present minor orders may be given on Sundays and days of obligation (suppressed included) in the morning.目前小订单可能获得星期日及天的义务（镇压包括在内） ，在上午举行。 For the sacred orders, a privilege to ordain on other days than those appointed by the canons, provided the ordination takes place on Sunday or day of obligation (suppressed days included), is very commonly given.为神圣的命令，是一种特权阿拉维对其他日子比那些由门炮，提供了统筹考虑地方上周日或一天的义务（压制两天包括在内） ，是很常见的考虑。 Though it was always the rule that ordinations should take place in public, in time of persecution they were sometimes held in private buildings.虽然有人总是规则，即ordinations应于公众，在时间的迫害，他们有时候会在私人楼宇。 The place of ordinations is the church.地点ordinations是教堂。 Minor orders may be conferred in any place, but it is understood that they are given in the church.小订单可能授予在任何地方，但据了解，他们是在给教会。 The Pontifical directs that ordinations to sacred orders must be held publicly in the cathedral church in presence of the cathedral chapter, or if they be held in some other place, the clergy should be present and the principle church, as far as possible, must be made use of (cf. Conc. Trid., Sess. XXIII, c. vii).宗座指示ordinations以神圣的命令，必须公开举行，在教堂的教会存在的主教堂，或如果他们举行，在其他一些地方，教士应出席和教会的原则，尽量要使用（参见浓度trid ， sess 。二十三，长七） 。 (See SUBDEACON, DEACONS, HIERARCHY, MINOR ORDERS, ALIMENTATION). （见subdeacon ，执事，层次，小规模的订单，营养） 。
Publication information Written by Hubert Ahaus.出版信息写休伯特阿豪斯。 Transcribed by Robert B. Olson.转录罗伯特乙奥尔森。 Offered to Almighty God for the priests and brothers of the Legionaries of Christ and all the men ordained into the Priesthood of Our Lord Jesus Christ.提供给全能的上帝为神父和兄弟的legionaries基督和所有的男人受戒成为神职人员我们的主耶稣基督。 The Catholic Encyclopedia, Volume XI.天主教百科全书，体积十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。