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Objection 1: It would seem that there are not seven Orders. For
the Orders of the Church are directed to the hierarchical acts. But
there are only three hierarchical acts, namely "to cleanse, to
enlighten, and to perfect," for which reason Dionysius distinguishes
three Orders (Eccl. Hier. v). Therefore there are not seven.
Objection 2: Further, all the sacraments derive their efficacy and
authenticity from their institution by Christ, or at least by His
apostles. But no mention except of priests and deacons is made in the
teaching of Christ and His apostles. Therefore seemingly there are
no other Orders.
Objection 3: Further, by the sacrament of Order a man is appointed
to dispense the other sacraments. But there are only six other
sacraments. Therefore there should be only six Orders.
Objection 4: On the other hand, It would seem that there ought to
be more. For the higher a power is, the less is it subject to
multiplication. Now the hierarchical power is in the angels in a
higher way than in us, as Dionysius says (Eccl. Hier. i).
Since then there are nine Orders in the angelic hierarchy, there
should be as many, or more, in the Church.
Objection 5: Further, the prophecy of the Psalms is the most noble
of all the prophecies. Now there is one Order, namely of readers,
for reading the other prophecies in the Church. Therefore there ought
to be another Order for reading the Psalms, especially since
(Decretals, Dist. xxi, cap. Cleros) the "psalmist" is
reckoned as the second Order after the doorkeeper.
I answer that, Some show the sufficiency of the orders from their
correspondence with the gratuitous graces which are indicated 1 Cor.
12. For they say that the "word of wisdom" belongs to the bishop,
because he is the ordainer of others, which pertains to wisdom; the
"word of knowledge" to the priest, for he ought to have the key of
knowledge; "faith" to the deacon, for he preaches the Gospel; the
"working of miracles" to the subdeacon, who sets himself to do deeds
of perfection by the vow of continency; "interpretation of speeches"
to the acolyte, this being signified by the light which he bears; the
"grace of healing" to the exorcist; "diverse kinds of tongues" to
the psalmist; "prophecy" to the reader; and the "discerning of
spirits" to the doorkeeper, for he excludes some and admits others.
But this is of no account, for the gratuitous graces are not given,
as the Orders are, to one same man. For it is written (1 Cor.
12:4): "There are distributions of graces." Moreover the
episcopate [Question 40, Article 5] and the office of psalmist
are included, which are not Orders. Wherefore others account for the
Orders by likening them to the heavenly hierarchy, where the Orders
are distinguished in reference to cleansing, enlightening, and
perfecting. Thus they say that the doorkeeper cleanses outwardly, by
separating even in the body the good from the wicked; that the acolyte
cleanses inwardly, because by the light which he bears, he signifies
that he dispels inward darkness; and that the exorcist cleanses both
ways, for he casts out the devil who disturbs a man both ways. But
enlightening, which is effected by teaching, is done by readers as
regards prophetic doctrine; by subdeacons as to apostolic doctrine;
and by deacons as to the gospel doctrine; while ordinary perfection,
such as the perfection of Penance, Baptism, and so forth is the work
of the priest; excellent perfection, such as the consecration of
priests and virgins, is the work of the bishop; while the most
excellent perfection is the work of the Sovereign Pontiff in whom
resides the fulness of authority. But this again is of no account;
both because the orders of the heavenly hierarchy are not distinguished
by the aforesaid hierarchical actions, since each of them is applicable
to every Order; and because, according to Dionysius (Eccl.
Hier. v), perfecting belongs to the bishops alone, enlightening to
the priests, and cleansing to all the ministers. Wherefore others
suit the orders to the seven gifts, so that the priesthood corresponds
to the gift of wisdom, which feeds us with the bread of life and
understanding, even as the priest refreshes us with the heavenly
bread; fear to the doorkeeper, for he separates us from the wicked;
and thus the intermediate Orders to the intermediate gifts. But this
again is of no account, since the sevenfold grace is given in each one
of the Orders. Consequently we must answer differently by saying that
the sacrament of Order is directed to the sacrament of the Eucharist,
which is the sacrament of sacraments, as Dionysius says (Eccl.
Hier. iii). For just as temple, altar, vessels, and vestments
need to be consecrated, so do the ministers who are ordained for the
Eucharist; and this consecration is the sacrament of Order. Hence
the distinction of Orders is derived from their relation to the
Eucharist. For the power of Order is directed either to the
consecration of the Eucharist itself, or to some ministry in
connection with this sacrament of the Eucharist. If in the former
way, then it is the Order of priests; hence when they are ordained,
they receive the chalice with wine, and the paten with the bread,
because they are receiving the power to consecrate the body and blood of
Christ. The co-operation of the ministers is directed either to the
sacrament itself, or to the recipients. If the former, this happens
in three ways. For in the first place, there is the ministry whereby
the minister co-operates with the priest in the sacrament itself, by
dispensing, but not by consecrating, for this is done by the priest
alone; and this belongs to the deacon. Hence in the text (Sent.
iv, D, 24) it is said that it belongs to the deacon to minister to
the priests in whatever is done in Christ's sacraments, wherefore he
dispenses Christ's blood. Secondly, there is the ministry directed
to the disposal of the sacramental matter in the sacred vessels of the
sacrament. and this belongs to subdeacons. Wherefore it is stated in
the text (Sent. iv, D, 24) that they carry the vessels of our
Lord's body and blood, and place the oblation on the altar; hence,
when they are ordained, they receive the chalice, empty however, from
the bishop's hands. Thirdly, there is the ministry directed to the
proffering of the sacramental matter, and this belongs to the acolyte.
For he, as stated in the text (Sent. iv, D, 24), prepares
the cruet with wine and water; wherefore he receives an empty cruet.
The ministry directed to the preparation of the recipients can be
exercised only over the unclean, since those who are clean are already
apt for receiving the sacraments. Now the unclean are of three kinds,
according to Dionysius (Eccl. Hier. iii). For some are absolute
unbelievers and unwilling to believe; and these must be altogether
debarred from beholding Divine things and from the assembly of the
faithful; this belongs to the doorkeepers. Some, however, are
willing to believe, but are not as yet instructed, namely
catechumens, and to the instruction of such persons the Order of
readers is directed, who are therefore entrusted with the reading of
the first rudiments of the doctrine of faith, namely the Old
Testament. But some are believers and instructed, yet lie under an
impediment through the power of the devil, namely those who are
possessed: and to this ministry the order of exorcists is directed.
Thus the reason and number of the degrees of Orders is made clear.
Reply to Objection 1: Dionysius is speaking of the orders not as
sacraments, but as directed to hierarchical actions. Wherefore he
distinguishes three Orders corresponding to those actions. The first
of these Orders, namely the bishop, has all three actions; the
second, namely the priest, has two; while the third has one, namely
to cleanse; this is the deacon who is called a minister: and under
this last all the lower Orders are comprised. But the Orders derive
their sacramental nature from their relation to the greatest of the
sacraments, and consequently the number of Orders depends on this.
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 [FP,
Question 50, Article 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.
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