Reply to Objection 2: In the early Church, on account of the fewness of ministers, all the lower ministries were entrusted to the deacons, as Dionysius says (Eccl. Hier. iii), where he says: "Some of the ministers stand at the closed door of the Church, others are otherwise occupied in the exercise of their own order; others place the sacred bread and the chalice of benediction on the altar and offer them to the priests." Nevertheless all the power to do all these things was included in the one power of the deacon, though implicitly. But afterwards the Divine worship developed, and the Church committed expressly to several persons that which had hitherto been committed implicitly in one Order. This is what the Master means, when He says in the text (Sent. iv, D, 24) that the Church instituted other Orders.
Reply to Objection 3: The orders are directed to the sacrament of the Eucharist chiefly, and to the other sacraments consequently, for even the other sacraments flow from that which is contained in that sacrament. Hence it does not follow that the orders ought to be distinguished according to the sacraments.
Reply to Objection 4: The angels differ specifically [*Cf. FP, Q[50], A[4]]: for this reason it is possible for them to have various modes of receiving Divine things, and hence also they are divided into various hierarchies. But in men there is only one hierarchy, because they have only one mode of receiving Divine things, which results from the human species, namely through the images of sensible objects. Consequently the distinction of orders in the angels cannot bear any relation to a sacrament as it is with us, but only a relation to the hierarchical actions which among them each Order exercises on the Orders below. In this respect our Orders correspond to theirs; since in our hierarchy there are three Orders, distinguished according to the three hierarchical actions, even as in each angelic hierarchy.
Reply to Objection 5: The office of psalmist is not an Order, but an office annexed to an Order. For the psalmist is also styled precentor because the psalms are recited with chant. Now precentor is not the name of a special Order, both because it belongs to the whole choir to sing, and because he has no special relation to the sacrament of the Eucharist. Since, however, it is a particular office, it is sometimes reckoned among the Orders, taking these in a broad sense.
Whether the Order should be divided into those that are sacred and those that are not?
Objection 1: It would seem that the Orders ought not to be divided into those that are sacred and those that are not. For all the Orders are sacraments, and all the sacraments are sacred. Therefore all the Orders are sacred.
Objection 2: Further, by the Orders of the Church a man is not appointed to any other than Divine offices. Now all these are sacred. Therefore all the Orders also are sacred.
On the contrary, 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.
I answer that, 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.
Whether the acts of the Orders are rightly assigned in the text?
Objection 1: It would seem that the acts of the Orders are not rightly assigned in the text (Sent. iv, D, 24). Because a person is prepared by absolution to receive Christ's body. Now the preparation of the recipients of a sacrament belongs to the lower Orders. Therefore absolution from sins is unfittingly reckoned among the acts of a priest.
Objection 2: Further, man is made like to God immediately in Baptism, by receiving the character which causes this likeness. But prayer and the offering of oblations are acts directed immediately to God. Therefore every baptized person can perform these acts, and not priests alone.
Objection 3: Further, different Orders have different acts. But it belongs to the subdeacon to place the oblations on the altar, and to read the epistle; and subdeacons carry the cross before the Pope. Therefore these acts should not be assigned to the deacon.
Objection 4: Further, the same truth is contained in the Old and in the New Testament. But it belongs to the readers to read the Old Testament. Therefore it should belong to them likewise, and not to deacons, to read the New Testament.
Objection 5: Further, the apostles preached naught else but the gospel of Christ ( Rom. 1:15 ). But the teaching of the apostles is entrusted to subdeacons to be read by them. Therefore the Gospel teaching should be also.
Objection 6: Further, according to Dionysius (Eccl. Hier. v) that which belongs to a higher Order should not be applicable to a lower Order. But it is an act of subdeacons to minister with the cruets. Therefore it should not be assigned to acolytes.
Objection 7: Further, spiritual actions should rank above bodily actions. But the acolyte's act is merely corporeal. Therefore the exorcist has not the spiritual act of casting out devils, since he is of inferior rank.
Objection 8: Further, things that have most in common should be placed beside one another. Now the reading of the Old Testament must needs have most in common with the reading of the New Testament, which latter belongs to the higher ministers. Therefore the reading of the Old Testament should be reckoned the act, not of the reader, but rather of the acolyte; especially since the bodily light which the acolytes carry signifies the light of spiritual doctrine.
Objection 9: Further, in every act of a special Order, there should be some special power, which the person ordained has to the exclusion of other persons. But in opening and shutting doors the doorkeeper has no special power that other men have not. Therefore this should not be reckoned their act.
I answer that, Since the consecration conferred in the sacrament of orders is directed to the sacrament of the Eucharist, as stated above (A[2]), 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.
Reply to Objection 1: The preparation of the recipients of a sacrament is twofold. One is remote and is effected by the ministers: another is proximate, whereby they are rendered apt at once for receiving the sacraments. This latter belongs to priests, since even in natural things matter receives from one and the same agent both the ultimate disposition to the form, and the form itself. And since a person acquires the proximate disposition to the Eucharist by being cleansed from sin, it follows that the priest is the proper minister of all those sacraments which are chiefly instituted for the cleansing of sins, namely Baptism, Penance, and Extreme Unction.
Reply to Objection 2: Acts are directed immediately to God in two ways; in one way on the part of one person only, for instance the prayers of individuals, vows, and so forth: such acts befit any baptized person. In another way on the part of the whole Church, and thus the priest alone exercises acts immediately directed to God; because to impersonate the whole Church belongs to him alone who consecrates the Eucharist, which is the sacrament of the universal Church.
Reply to Objection 3: The offerings made by the people are offered through the priest. Hence a twofold ministry is necessary with regard to offerings. One on the part of the people: and this belongs to the subdeacon who receives the offerings from the people and places them on the altar or offers them to the deacon. the other is on the part of the priest, and belongs to the deacon, who hands the offerings to the priest. This is the principal act of both Orders, and for this reason the deacon's Order is the higher. But to read the epistle does not belong to a deacon, except as the acts of lower Orders are ascribed to the higher; and in like manner to carry the cross. Moreover, this depends on the customs of Churches, because in secondary acts it is not unfitting for customs to vary.
Reply to Objection 4: Doctrine is a remote preparation for the reception of a sacrament; wherefore the announcement of doctrine is entrusted to the ministers. But the doctrine of the Old Testament is more remote than that of the New Testament, since it contains no instruction about this sacrament except in figures. Hence announcing of the New Testament is entrusted to the higher ministers, and that of the Old Testament to the lower ministers. Moreover the doctrine of the New Testament is more perfect as delivered by our Lord Himself, than as made known by His apostles. Wherefore the Gospel is committed to deacons and the Epistle to subdeacons.