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Objection 1: It would seem that sanctifying grace is not conferred
in the sacrament of Order. For it is commonly agreed that the
sacrament of Order is directed to counteract the defect of ignorance.
Now not sanctifying grace but gratuitous grace is given to counteract
ignorance, for sanctifying grace has more to do with the will.
Therefore sanctifying grace is not given in the sacrament of Order.
Objection 2: Further, Order implies distinction. Now the members
of the Church are distinguished, not by sanctifying but by gratuitous
grace, of which it is said (1 Cor. 12:4): "There are
diversities of graces." Therefore sanctifying grace is not given in
order.
Objection 3: Further, no cause presupposes its effect. But grace
is presupposed in one who receives orders, so that he may be worthy to
receive them. Therefore this same grace is not given in the conferring
of Orders.
On the contrary, The sacraments of the New Law cause what they
signify. Now Order by its sevenfold number signifies the seven gifts
of the Holy Ghost, as stated in the text (Sent. iv, D, 24).
Therefore the gifts of the Holy Ghost, which are not apart from
sanctifying grace, are given in Orders.
Further, Order is a sacrament of the New Law. Now the definition
of a sacrament of that kind includes the words, "that it may be a
cause of grace." Therefore it causes grace in the recipient.
I answer that The works of God are perfect (Dt. 32:4); and
consequently whoever receives power from above receives also those
things that render him competent to exercise that power. This is also
the case in natural things, since animals are provided with members,
by which their soul's powers are enabled to proceed to their respective
actions unless there be some defect on the part of matter. Now just as
sanctifying grace is necessary in order that man receive the sacraments
worthily, so is it that he may dispense them worthily. Wherefore as
in Baptism, whereby a man is adapted to receive the other sacraments,
sanctifying grace is given, so is it in the sacrament of Order whereby
man is ordained to the dispensation of the other sacraments.
Reply to Objection 1: Order is given as a remedy, not to one
person but to the whole Church. Hence, although it is said to be
given in order to counteract ignorance, it does not mean that by
receiving Orders a man has his ignorance driven out of him, but that
the recipient of Orders is set in authority to expel ignorance from
among the people.
Reply to Objection 2: Although the gifts of sanctifying grace are
common to all the members of the Church, nevertheless a man cannot be
the worthy recipient of those gifts, in respect of which the members of
the Church are distinguished from one another, unless he have
charity, and this cannot be apart from sanctifying grace.
Reply to Objection 3: The worthy exercise of Orders requires not
any kind of goodness but excellent goodness, in order that as they who
receive orders are set above the people in the degree of Order, so may
they be above them by the merit of holiness. Hence they are required
to have the grace that suffices to make them worthy members of
Christ's people, but when they receive Orders they are given a yet
greater gift of grace, whereby they are rendered apt for greater
things.
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