OF THE IMPEDIMENTS TO THIS SACRAMENT (SIX ARTICLES)
We must next consider the impediments to this sacrament. Under this head there are six points of inquiry:
(1) Whether the female sex is an impediment to receiving this sacrament?
(2) Whether lack of the use of reason is?
(3) Whether the state of slavery is?
(4) Whether homicide is?
(5) Whether illegitimate birth is?
(6) Whether lack of members is?
Whether the female sex is an impediment to receiving Orders?
Objection 1: It would seem that the female sex is no impediment to receiving Orders. For the office of prophet is greater than the office of priest, since a prophet stands midway between God and priests, just as the priest does between God and people. Now the office of prophet was sometimes granted to women, as may be gathered from 4 Kings 22:14. Therefore the office of priest also may be competent to them.
Objection 2: Further, just as Order pertains to a kind of pre-eminence, so does a position of authority as well as martyrdom and the religious state. Now authority is entrusted to women in the New Testament, as in the case of abbesses, and in the Old Testament, as in the case of Debbora, who judged Israel ( Judges 2 ). Moreover martyrdom and the religious life are also befitting to them. Therefore the Orders of the Church are also competent to them.
Objection 3: Further, the power of orders is founded in the soul. But sex is not in the soul. Therefore difference in sex makes no difference to the reception of Orders.
On the contrary, It is said ( 1 Tim. 2:12 ): "I suffer not a woman to teach (in the Church),* nor to use authority over the man." [*The words in parenthesis are from 1 Cor. 14:34, "Let women keep silence in the churches."]
Further, the crown is required previous to receiving Orders, albeit not for the validity of the sacrament. But the crown or tonsure is not befitting to women according to 1 Cor. 11 . Neither therefore is the receiving of Orders.
I answer that, Certain things are required in the recipient of a sacrament as being requisite for the validity of the sacrament, and if such things be lacking, one can receive neither the sacrament nor the reality of the sacrament. Other things, however, are required, not for the validity of the sacrament, but for its lawfulness, as being congruous to the sacrament; and without these one receives the sacrament, but not the reality of the sacrament. Accordingly we must say that the male sex is required for receiving Orders not only in the second, but also in the first way. Wherefore even though a woman were made the object of all that is done in conferring Orders, she would not receive Orders, for since a sacrament is a sign, not only the thing, but the signification of the thing, is required in all sacramental actions; thus it was stated above (Q[32], A[2]) that in Extreme Unction it is necessary to have a sick man, in order to signify the need of healing. Accordingly, since it is not possible in the female sex to signify eminence of degree, for a woman is in the state of subjection, it follows that she cannot receive the sacrament of Order. Some, however, have asserted that the male sex is necessary for the lawfulness and not for the validity of the sacrament, because even in the Decretals (cap. Mulieres dist. 32; cap. Diaconissam, 27, qu. i) mention is made of deaconesses and priestesses. But deaconess there denotes a woman who shares in some act of a deacon, namely who reads the homilies in the Church; and priestess [presbytera] means a widow, for the word "presbyter" means elder.
Reply to Objection 1: Prophecy is not a sacrament but a gift of God. Wherefore there it is not the signification, but only the thing which is necessary. And since in matters pertaining to the soul woman does not differ from man as to the thing (for sometimes a woman is found to be better than many men as regards the soul), it follows that she can receive the gift of prophecy and the like, but not the sacrament of Orders.
And thereby appears the Reply to the Second and Third Objections. However, as to abbesses, it is said that they have not ordinary authority, but delegated as it were, on account of the danger of men and women living together. But Debbora exercised authority in temporal, not in priestly matters, even as now woman may have temporal power.
Whether boys and those who lack the use of reason can receive Orders?
Objection 1: It would seem that boys and those who lack the use of reason cannot receive Orders. For, as stated in the text (Sent. iv, D, 25), the sacred canons have appointed a certain fixed age in those who receive Orders. But this would not be if boys could receive the sacrament of Orders. Therefore, etc.
Objection 2: Further, the sacrament of Orders ranks above the sacrament of matrimony. Now children and those who lack the use of reason cannot contract matrimony. Neither therefore can they receive Orders.
Objection 3: Further, act and power are in the same subject, according to the Philosopher (De Somn. et Vigil. i). Now the act of Orders requires the use of reason. Therefore the power of Orders does also.
On the contrary, one who is raised to Orders before the age of discretion is sometimes allowed to exercise them without being reordained, as appears from Extra., De Cler. per salt. prom. But this would not be the case if he had not received Orders. Therefore a boy can receive Orders.
Further, boys can receive other sacraments in which a character is imprinted, namely Baptism and Confirmation. Therefore in like manner they can receive Orders.
I answer that, Boyhood and other defects which remove the use of reason occasion an impediment to act. Wherefore the like are unfit to receive all those sacraments which require an act on the part of the recipient of the sacrament, such as Penance, Matrimony, and so forth. But since infused powers like natural powers precede acts---although acquired powers follow acts---and the removal of that which comes after does not entail the removal of what comes first, it follows that children and those who lack the use of reason can receive all the sacraments in which an act on the part of the recipient is not required for the validity of the sacrament, but some spiritual power is conferred from above; with this difference, however, that in the minor orders the age of discretion is required out of respect for the dignity of the sacrament, but not for its lawfulness, nor for its validity. Hence some can without sin be raised to the minor orders before the years of discretion, if there be an urgent reason for it and hope of their proficiency. and they are validly ordained; for although at the time they are not qualified for the offices entrusted to them, they will become qualified by being habituated thereto. For the higher Orders, however, the use of reason is required both out of respect for, and for the lawfulness of the sacrament, not only on account of the vow of continency annexed thereto, but also because the handling of the sacraments is entrusted to them [*See Acts of the Council of Trent: De Reform., Sess. xxii, cap. 4,11,12]. But for the episcopate whereby a man receives power also over the mystical body, the act of accepting the pastoral care of souls is required; wherefore the use of reason is necessary for the validity of episcopal consecration. Some, however, maintain that the use of reason is necessary for the validity of the sacrament in all the Orders. but this statement is not confirmed either by authority or by reason.
Reply to Objection 1: As stated in the Article, not all that is necessary for the lawfulness of a sacrament is required for its validity.