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Objection 1: It would seem that Order is not a sacrament. For a
sacrament, according to Hugh of St. Victor (De Sacram. i) "is
a material element." Now Order denotes nothing of the kind, but
rather relation or power; since Order is a part of power according to
Isidore. Therefore it is not a sacrament.
Objection 2: Further, the sacraments do not concern the Church
triumphant. Yet Order is there, as in the angels. Therefore it is
not a sacrament.
Objection 3: Further, just as spiritual authority, which is
Order, is given by means of consecration, so is secular authority,
since kings also are anointed, as stated above (Question 19,
Article 3, ad 2). But the kingly power is not a sacrament.
Therefore neither is order of which we speak now.
On the contrary, It is mentioned by all among the seven sacraments of
the Church.
Further, "the cause of a thing being such, is still more so." Now
Order is the cause of man being the dispenser of the other sacraments.
Therefore Order has more reason for being a sacrament than the
others.
I answer that, As stated above (Question 29, Article 1;
TP, Question 60), a sacrament is nothing else than a
sanctification conferred on man with some outward sign. Wherefore,
since by receiving orders a consecration is conferred on man by visible
signs, it is clear that Order is a sacrament.
Reply to Objection 1: Although Order does not by its name express
a material element, it is not conferred without some material element.
Reply to Objection 2: Power must needs be proportionate to the
purpose for which it is intended. Now the communication of divine
things, which is the purpose for which spiritual power is given, is
not effected among the angels by means of sensible signs, as is the
case among men. Hence the spiritual power that is Order is not
bestowed on the angels by visible signs, as on men. Wherefore Order
is a sacrament among men, but not among angels.
Reply to Objection 3: Not every blessing or consecration given to
men is a sacrament, for both monks and abbots are blessed, and yet
such blessings are not sacraments, and in like manner neither is the
anointing of a king; because by such blessings men are not ordained to
the dispensing of the divine sacraments, as by the blessing of Order.
Hence the comparison fails.
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