OF THE QUALITIES REQUIRED OF THOSE WHO RECEIVE THIS SACRAMENT (FIVE ARTICLES)
We must next consider the qualities required of those who receive the sacrament of Order. Under this head there are five points of inquiry:
(1) Whether goodness of life is required of those who receive this sacrament?
(2) Whether the knowledge of the whole of Sacred Writ is required?
(3) Whether the degree of Orders is obtained by mere merit of life?
(4) Whether he who raises the unworthy to Orders sins?
(5) Whether one who is in sin can without committing a sin exercise the Order he has received?
Whether goodness of life is required of those who receive Orders?
Objection 1: It would seem that goodness of life is not required of those who receive Orders. For by Orders a man is ordained to the dispensation of the sacraments. But the sacraments can be administered by good and wicked. Therefore goodness of life is not requisite.
Objection 2: Further, the service of God in the sacraments is no greater than service offered to Him in the body. Now our Lord did not cast aside the sinful and notorious woman from rendering Him a bodily service ( Lk. 7 ). Therefore neither should the like be debarred from His service in the sacraments.
Objection 3: Further, by every grace a remedy is given against sin. Now those who are in sin should not be refused a remedy that may avail them. Since then grace is given in the sacrament of order, it would seem that this sacrament ought also to be conferred on sinners.
On the contrary, "Whosoever of the seed of Aaron throughout their families hath a blemish, he shall not offer bread to his God neither shall he approach to minister to him [*Vulg.: 'Say to Aaron: Whosoever of thy seed,'etc.]" ( Lev. 21:17 , 18 ). Now "blemish signifies all kinds of vice" according to a gloss. Therefore he who is shackled by any vice should not be admitted to the ministry of Orders.
Further, Jerome commenting on the words of Titus 2:15, "Let no man despise thee," says that "not only should bishops, priests, and deacons take very great care to be examples of speech and conduct to those over whom they are placed, but also the lower grades, and without exception all who serve the household of God, since it is most disastrous to the Church if the laity be better than the clergy." Therefore holiness of life is requisite in all the Orders.
I answer that, As Dionysius says (Eccl. Hier. iii), "even as the more subtle and clear essences, being filled by the outpouring of the solar radiance, like the sun enlighten other bodies with their brilliant light, so in all things pertaining to God a man must not dare to become a leader of others, unless in all his habits he be most deiform and godlike." Wherefore, since in every order a man is appointed to lead others in Divine things, he who being conscious of mortal sin presents himself for Orders is guilty of presumption and sins mortally. Consequently holiness of life is requisite for Orders, as a matter of precept, but not as essential to the sacrament; and if a wicked man be ordained, he receives the Order none the less, and yet with sin withal.
Reply to Objection 1: Just as the sinner dispenses sacraments validly, so does he receive validly the sacrament of Orders, and as he dispenses unworthily, even so he receives unworthily.
Reply to Objection 2: The service in point consisted only in the exercise of bodily homage, which even sinners can offer lawfully. It is different with the spiritual service to which the ordained are appointed, because thereby they are made to stand between God and the people. Wherefore they should shine with a good conscience before God, and with a good name before men.
Reply to Objection 3: Certain medicines require a robust constitution, else it is mortally dangerous to take them; others can be given to the weakly. So too in spiritual things certain sacraments are ordained as remedies for sin, and the like are to be given to sinners, as Baptism and Penance, while others, which confer the perfection of grace, require a man made strong by grace.
Whether knowledge of all Holy Writ is required?
Objection 1: It would seem that knowledge of all Holy Writ is required. For one from whose lips we seek the law, should have knowledge of the law. Now the laity seek the law at the mouth of the priest ( Malachi 2:7 ). Therefore he should have knowledge of the whole law.
Objection 2: Further, "being always ready to satisfy everyone that asketh you a reason of that faith and hope in you [*Vulg.: 'Of that hope which is in you; St. Thomas apparently took his reading from Bede]." Now to give a reason for things pertaining to faith and hope belongs to those who have perfect knowledge of Holy Writ. Therefore the like knowledge should be possessed by those who are placed in Orders, and to whom the aforesaid words are addressed.
Objection 3: Further, no one is competent to read what he understands not, since to read without intelligence is "negligence,"* as Cato declares (Rudiment.). [*"Legere et non intelligere est negligere." The play on the words is more evident in Latin.] Now it belongs to the reader (which is the lower Order) to read the Old Testament, as stated in the text (Sent. iv, D, 24). Therefore he should understand the whole of the Old Testament; and much more those in the higher Orders.
On the contrary, Many are raised to the priesthood even who know nothing at all of these things, even in many religious Orders. Therefore apparently this knowledge is not required.
Further, we read in the Lives of the Fathers that some who were monks were raised to the priesthood, being of a most holy life. Therefore the aforesaid knowledge is not required in those to be ordained.
I answer that, For any human act to be rightly ordered there must needs be the direction of reason. Wherefore in order that a man exercise the office of an Order, it is necessary for him to have as much knowledge as suffices for his direction in the act of that Order. And consequently one who is to be raised to Orders is required to have that knowledge, and to be instructed in Sacred Scripture, not the whole, but more or less, according as his office is of a greater or lesser extent---to wit, that those who are placed over others, and receive the care of souls, know things pertaining to the doctrine of faith and morals, and that others know whatever concerns the exercise of their Order.
Reply to Objection 1: A priest exercises a twofold action: the one, which is principal, over the true body of Christ; the other, which is secondary, over the mystical body of Christ. The second act depends on the first, but not conversely. Wherefore some are raised to the priesthood, to whom the first act alone is deputed, for instance those religious who are not empowered with the care of souls. The law is not sought at the mouth of these, they are required only for the celebration of the sacraments; and consequently it is enough for them to have such knowledge as enables them to observe rightly those things that regard the celebration of the sacrament. Others are raised to exercise the other act which is over the mystical body of Christ, and it is at the mouth of these that the people seek the law; wherefore they ought to possess knowledge of the law, not indeed to know all the difficult points of the law (for in these they should have recourse to their superiors), but to know what the people have to believe and fulfill in the law. To the higher priests, namely the bishops, it belongs to know even those points of the law which may offer some difficulty, and to know them the more perfectly according as they are in a higher position.