Objection 1: It would seem that the episcopate is an Order. First of all, because Dionysius (Eccl. Hier. v) assigns these three orders to the ecclesiastical hierarchy, the bishop, the priest, and the minister. In the text also (Sent. iv, D, 24) it is stated that the episcopal Order is fourfold.
Objection 2: Further, Order is nothing else but a degree of power in the dispensing of spiritual things. Now bishops can dispense certain sacraments which priests cannot dispense, namely Confirmation and Order. Therefore the episcopate is an Order.
Objection 3: Further, in the Church there is no spiritual power other than of Order or jurisdiction. But things pertaining to the episcopal power are not matters of jurisdiction, else they might be committed to one who is not a bishop, which is false. Therefore they belong to the power of Order. Therefore the bishop has an Order which a simple priest has not; and thus the episcopate is an Order.
On the contrary, One Order does not depend on a preceding order as regards the validity of the sacrament. But the episcopal power depends on the priestly power, since no one can receive the episcopal power unless he have previously the priestly power. Therefore the episcopate is not an Order.
Further, the greater Orders are not conferred except on Saturdays [*The four Ember Saturdays]. But the episcopal power is bestowed on Sundays [*Dist. lxxv, can. Ordinationes]. Therefore it is not an Order.
I answer that, Order may be understood in two ways. In one way as a sacrament, and thus, as already stated (Q[37], AA[2],4), every Order is directed to the sacrament of the Eucharist. Wherefore since the bishop has not a higher power than the priest, in this respect the episcopate is not an Order. In another way Order may be considered as an office in relation to certain sacred actions: and thus since in hierarchical actions a bishop has in relation to the mystical body a higher power than the priest, the episcopate is an Order. It is in this sense that the authorities quoted speak.
Hence the Reply to the First Objection is clear.
Reply to Objection 2: Order considered as a sacrament which imprints a character is specially directed to the sacrament of the Eucharist, in which Christ Himself is contained, because by a character we are made like to Christ Himself [*Cf. TP, Q[63], A[3]]. Hence although at his promotion a bishop receives a spiritual power in respect of certain sacraments, this power nevertheless has not the nature of a character. For this reason the episcopate is not an Order, in the sense in which an Order is a sacrament.
Reply to Objection 3: The episcopal power is one not only of jurisdiction but also of Order, as stated above, taking Order in the sense in which it is generally understood.
Whether in the Church there can be anyone above the bishops?
Objection 1: It would seem that there cannot be anyone in the Church higher than the bishops. For all the bishops are the successors of the apostles. Now the power so given to one of the apostles, namely Peter ( Mat. 16:19 ), was given to all the apostles ( Jn. 20:23 ). Therefore all bishops are equal, and one is not above another.
Objection 2: Further, the rite of the Church ought to be more conformed to the Jewish rite than to that of the Gentiles. Now the distinction of the episcopal dignity and the appointment of one over another, were introduced by the Gentiles. as stated in the text (Sent. iv, D, 24); and there was no such thing in the Old Law. Therefore neither in the Church should one bishop be above another.
Objection 3: Further, a higher power cannot be conferred by a lower, nor equal by equal, because "without all contradiction that which is less is blessed by the greater [Vulg.: 'better']"; hence a priest does not consecrate a bishop or a priest, but a bishop consecrates a priest. But a bishop can consecrate any bishop, since even the bishop of Ostia consecrates the Pope. Therefore the episcopal dignity is equal in all matters, and consequently one bishop should not be subject to another, as stated in the text (Sent. iv, D, 24).
On the contrary, We read in the council of Constantinople: "In accordance with the Scriptures and the statutes and definitions of the canons, we venerate the most holy bishop of ancient Rome the first and greatest of bishops, and after him the bishop of Constantinople." Therefore one bishop is above another.
Further, the blessed Cyril, bishop of Alexandria, says: "That we may remain members of our apostolic head, the throne of the Roman Pontiffs, of whom it is our duty to seek what we are to believe and what we are to hold, venerating him, beseeching him above others; for his it is to reprove, to correct, to appoint, to loose, and to bind in place of Him Who set up that very throne, and Who gave the fulness of His own to no other, but to him alone, to whom by divine right all bow the head, and the primates of the world are obedient as to our Lord Jesus Christ Himself." Therefore bishops are subject to someone even by divine right.
I answer that, Wherever there are several authorities directed to one purpose, there must needs be one universal authority over the particular authorities, because in all virtues and acts the order is according to the order of their ends (Ethic. i, 1,2). Now the common good is more Godlike than the particular good. Wherefore above the governing power which aims at a particular good there must be a universal governing power in respect of the common good, otherwise there would be no cohesion towards the one object. Hence since the whole Church is one body, it behooves, if this oneness is to be preserved, that there be a governing power in respect of the whole Church, above the episcopal power whereby each particular Church is governed, and this is the power of the Pope. Consequently those who deny this power are called schismatics as causing a division in the unity of the Church. Again, between a simple bishop and the Pope there are other degrees of rank corresponding to the degrees of union, in respect of which one congregation or community includes another; thus the community of a province includes the community of a city, and the community of a kingdom includes the community of one province, and the community of the whole world includes the community of one kingdom.
Reply to Objection 1: Although the power of binding and loosing was given to all the apostles in common, nevertheless in order to indicate some order in this power, it was given first of all to Peter alone, to show that this power must come down from him to the others. For this reason He said to him in the singular: "Confirm thy brethren" ( Lk. 22:32 ), and: "Feed My sheep" ( Jn. 21:17 ), i.e. according to Chrysostom: "Be thou the president and head of thy brethren in My stead, that they, putting thee in My place, may preach and confirm thee throughout the world whilst thou sittest on thy throne."
Reply to Objection 2: The Jewish rite was not spread abroad in various kingdoms and provinces, but was confined to one nation; hence there was no need to distinguish various pontiffs under the one who had the chief power. But the rite of the Church, like that of the Gentiles, is spread abroad through various nations; and consequently in this respect it is necessary for the constitution of the Church to be like the rite of the Gentiles rather than that of the Jews.
Reply to Objection 3: The priestly power is surpassed by the episcopal power, as by a power of a different kind; but the episcopal is surpassed by the papal power as by a power of the same kind. Hence a bishop can perform every hierarchical act that the Pope can; whereas a priest cannot perform every act that a bishop can in conferring the sacraments. Wherefore as regards matters pertaining to the episcopal Order, all bishops are equal, and for this reason any bishop can consecrate another bishop.
Whether the vestments of the ministers are fittingly instituted in the Church?
Objection 1: It would seem that the vestments of the ministers are not fittingly instituted in the Church. For the ministers of the New Testament are more bound to chastity than were the ministers of the Old Testament. Now among the vestments of the Old Testament there were the breeches as a sign of chastity. Much more therefore should they have a place among the vestments of the Church's ministers.
Objection 2: Further, the priesthood of the New Testament is more worthy than the priesthood of the Old. But the priests of the Old Testament had mitres, which are a sign of dignity. Therefore the priests of the New Testament should also have them.
Objection 3: Further, the priest is nearer than the episcopal Order to the Orders of ministers. Now the bishop uses the vestments of the ministers, namely the dalmatic, which is the deacon's vestment, and the tunic, which is the subdeacon's. Much more therefore should simple priests use them.
Objection 4: Further, in the Old Law the pontiff wore the ephod [*Superhumerale, i.e. over-the-shoulders], which signified the burden of the Gospel, as Bede observes (De Tabernac. iii). Now this is especially incumbent on our pontiffs. Therefore they ought to wear the ephod.
Objection 5: Further, "Doctrine and Truth" were inscribed on the "rational" which the pontiffs of the Old Testament wore. Now truth was made known especially in the New Law. Therefore it is becoming to the pontiffs of the New Law.