Of the Distinction of Orders, of Their Acts, and the Imprinting of the Character

Of the Distinction of Orders, of Their Acts, and the Imprinting of the Character — St. Thomas Aquinas asks: Whether we ought to distinguish several Orders?; Whether there are seven Orders?; Whether the Order should be divided into those that are sacred and those that are not?; Whether the acts of the Orders are rightly assigned in the text?; Whether the character is imprinted on a priest when the chalice is handed to him?.

In the next place we must consider the distinction of the orders and their acts, and the imprinting of the character. Under this head there are five points of inquiry:

Article 1: Whether we ought to distinguish several Orders?

The Church is Christ's mystical body, like to our natural body, according to the Apostle (Rom. 12:5; 1 Cor. 12:12, 27; Eph. 1:22,23; Col. 1:24). Now in the natural body there are various offices of the members. Therefore in the Church also there should be various Orders.

Further, the ministry of the New Testament is superior to that of the Old Testament (2 Cor. 3). Now in the Old Testament not only the priests, but also their ministers, the Levites, were consecrated. Therefore likewise in the New Testament not only the priests but also their ministers should be consecrated by the sacrament of Order; and consequently there ought to be several Orders.

Multiplicity of Orders was introduced into the Church for three reasons. First to show forth the wisdom of God, which is reflected in the orderly distinction of things both natural and spiritual. This is signified in the statement of 3 Kings 10:4,5 that "when the queen of Saba saw . . . the order of" Solomon's "servants . . . she had no longer any spirit in her," for she was breathless from admiration of his wisdom. Secondly, in order to succor human weakness, because it would be impossible for one man, without his being heavily burdened, to fulfill all things pertaining to the Divine mysteries; and so various orders are severally appointed to the various offices; and this is shown by the Lord giving Moses seventy ancients to assist him. Thirdly, that men may be given a broader way for advancing (to perfection), seeing that the various duties are divided among many men, so that all become the co-operators of God; than which nothing is more God-like, as Dionysius says (Eccl. Hier. iii).

Article 2: Whether there are seven Orders?

Some show the sufficiency of the orders from their correspondence with the gratuitous graces which are indicated 1 Cor. 12. For they say that the "word of wisdom" belongs to the bishop, because he is the ordainer of others, which pertains to wisdom; the "word of knowledge" to the priest, for he ought to have the key of knowledge; "faith" to the deacon, for he preaches the Gospel; the "working of miracles" to the subdeacon, who sets himself to do deeds of perfection by the vow of continency; "interpretation of speeches" to the acolyte, this being signified by the light which he bears; the "grace of healing" to the exorcist; "diverse kinds of tongues" to the psalmist; "prophecy" to the reader; and the "discerning of spirits" to the doorkeeper, for he excludes some and admits others. But this is of no account, for the gratuitous graces are not given, as the Orders are, to one same man. For it is written (1 Cor. 12:4): "There are distributions [Douay: 'diversities'] of graces." Moreover the episcopate [*Cf.[4908] ] and the office of psalmist are included, which are not Orders. Wherefore others account for the Orders by likening them to the heavenly hierarchy, where the Orders are distinguished in reference to cleansing, enlightening, and perfecting. Thus they say that the doorkeeper cleanses outwardly, by separating even in the body the good from the wicked; that the acolyte cleanses inwardly, because by the light which he bears, he signifies that he dispels inward darkness; and that the exorcist cleanses both ways, for he casts out the devil who disturbs a man both ways. But enlightening, which is effected by teaching, is done by readers as regards prophetic doctrine; by subdeacons as to apostolic doctrine; and by deacons as to the gospel doctrine; while ordinary perfection, such as the perfection of Penance, Baptism, and so forth is the work of the priest; excellent perfection, such as the consecration of priests and virgins, is the work of the bishop; while the most excellent perfection is the work of the Sovereign Pontiff in whom resides the fulness of authority. But this again is of no account; both because the orders of the heavenly hierarchy are not distinguished by the aforesaid hierarchical actions, since each of them is applicable to every Order; and because, according to Dionysius (Eccl. Hier. v), perfecting belongs to the bishops alone, enlightening to the priests, and cleansing to all the ministers. Wherefore others suit the orders to the seven gifts, so that the priesthood corresponds to the gift of wisdom, which feeds us with the bread of life and understanding, even as the priest refreshes us with the heavenly bread; fear to the doorkeeper, for he separates us from the wicked; and thus the intermediate Orders to the intermediate gifts. But this again is of no account, since the sevenfold grace is given in each one of the Orders. Consequently we must answer differently by saying that the sacrament of Order is directed to the sacrament of the Eucharist, which is the sacrament of sacraments, as Dionysius says (Eccl. Hier. iii). For just as temple, altar, vessels, and vestments need to be consecrated, so do the ministers who are ordained for the Eucharist; and this consecration is the sacrament of Order. Hence the distinction of Orders is derived from their relation to the Eucharist. For the power of Order is directed either to the consecration of the Eucharist itself, or to some ministry in connection with this sacrament of the Eucharist. If in the former way, then it is the Order of priests; hence when they are ordained, they receive the chalice with wine, and the paten with the bread, because they are receiving the power to consecrate the body and blood of Christ. The co-operation of the ministers is directed either to the sacrament itself, or to the recipients. If the former, this happens in three ways. For in the first place, there is the ministry whereby the minister co-operates with the priest in the sacrament itself, by dispensing, but not by consecrating, for this is done by the priest alone; and this belongs to the deacon. Hence in the text (Sent. iv, D, 24) it is said that it belongs to the deacon to minister to the priests in whatever is done in Christ's sacraments, wherefore he dispenses Christ's blood. Secondly, there is the ministry directed to the disposal of the sacramental matter in the sacred vessels of the sacrament. and this belongs to subdeacons. Wherefore it is stated in the text (Sent. iv, D, 24) that they carry the vessels of our Lord's body and blood, and place the oblation on the altar; hence, when they are ordained, they receive the chalice, empty however, from the bishop's hands. Thirdly, there is the ministry directed to the proffering of the sacramental matter, and this belongs to the acolyte. For he, as stated in the text (Sent. iv, D, 24), prepares the cruet with wine and water; wherefore he receives an empty cruet. The ministry directed to the preparation of the recipients can be exercised only over the unclean, since those who are clean are already apt for receiving the sacraments. Now the unclean are of three kinds, according to Dionysius (Eccl. Hier. iii). For some are absolute unbelievers and unwilling to believe; and these must be altogether debarred from beholding Divine things and from the assembly of the faithful; this belongs to the doorkeepers. Some, however, are willing to believe, but are not as yet instructed, namely catechumens, and to the instruction of such persons the Order of readers is directed, who are therefore entrusted with the reading of the first rudiments of the doctrine of faith, namely the Old Testament. But some are believers and instructed, yet lie under an impediment through the power of the devil, namely those who are possessed: and to this ministry the order of exorcists is directed. Thus the reason and number of the degrees of Orders is made clear.

Article 3: Whether the Order should be divided into those that are sacred and those that are not?

The sacred Orders are an impediment to the contracting of marriage and annul the marriage that is already contracted. But the four lower orders neither impede the contracting nor annul the contract. Therefore these are not sacred Orders.

An Order is said to be sacred in two ways. First, in itself, and thus every order is sacred, since it is a sacrament. Secondly, by reason of the matter about which it exercises an act, and thus an Order is called sacred, if it exercises an act about some consecrated thing. In this sense there are only three sacred Orders, namely the priesthood and diaconate, which exercise an act about the consecrated body and blood of Christ, and the subdiaconate, which exercises an act about the consecrated vessels. Wherefore continency is enjoined them, that they who handle holy things may themselves be holy and clean.

This suffices for the Replies to the Objections.

Article 4: Whether the acts of the Orders are rightly assigned in the text?

Since the consecration conferred in the sacrament of orders is directed to the sacrament of the Eucharist, as stated above (), the principal act of each order is that whereby it is most nearly directed to the sacrament of the Eucharist. In this respect, too, one order ranks above another, in so far as one act is more nearly directed to that same sacrament. But because many things are directed to the Eucharist, as being the most exalted of the sacraments, it follows not unfittingly that one Order has many acts besides its principal act, and all the more, as it ranks higher, since a power extends to the more things, the higher it is.

Article 5: Whether the character is imprinted on a priest when the chalice is handed to him?

The principal act of the priest's Order is to consecrate Christ's body. Now he receives the power to this effect at the handing of the chalice. Therefore the character is imprinted on him then.

As stated above (), to cause the form and to give the matter its proximate preparation for the form belong to the same agent. Wherefore the bishop in conferring orders does two things; for he prepares the candidates for the reception of orders, and delivers to them the power of order. He prepares them, both by instructing them in their respective offices and by doing something to them, so that they may be adapted to receive the power. This preparation consists of three things, namely blessing, imposition of hands, and anointing. By the blessing they are enlisted in the Divine service, wherefore the blessing is given to all. By the imposition of hands the fulness of grace is given, whereby they are qualified for exalted duties, wherefore only deacons and priests receive the imposition of hands, because they are competent to dispense the sacraments, although the latter as principal dispensers, the former as ministers. But by the anointing they are consecrated for the purpose of handling the sacrament, wherefore the anointing is done to the priests alone who touch the body of Christ with their own hands; even as a chalice is anointed because it holds the blood, and the paten because it holds the body.

The conferring of power is effected by giving them something pertaining to their proper act. And since the principal act of a priest is to consecrate the body and blood of Christ, the priestly character is imprinted at the very giving of the chalice under the prescribed form of words.