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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." 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.). 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.
Reply to Objection 2: The reason that we have to give for our faith
and hope does not denote one that suffices to prove matters of faith and
hope, since they are both of things invisible; it means that we should
be able to give general proofs of the probability of both, and for this
there is not much need of great knowledge.
Reply to Objection 3: The reader has not to explain Holy Writ to
the people (for this belongs to the higher orders), but merely to
voice the words. Therefore he is not required to have so much
knowledge as to understand Holy Writ, but only to know how to
pronounce it correctly. And since such knowledge is obtained easily
and from many persons, it may be supposed with probability that the
ordained will acquire that knowledge even if he have it not already,
especially if it appear that he is on the road to acquire it.
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