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Objection 1: It would seem that the character is not imprinted on
the priest at the moment when the chalice is handed to him. For the
consecration of a priest is done by anointing as in Confirmation. Now
in Confirmation the character is imprinted at the moment of anointing;
and therefore in the priesthood also and not at the handing of the
chalice.
Objection 2: Further, our Lord gave His disciples the priestly
power when He said (Jn. 20:22,23): "Receive ye the Holy
Ghost: whose sins you shall forgive," etc. Now the Holy Ghost is
given by the imposition of hands. Therefore the character of order is
given at the moment of the imposition of hands.
Objection 3: Further, as the ministers are consecrated, even so
are the ministers' vestments. Now the blessing alone consecrates the
vestments. Therefore the consecration of the priest also is effected
by the mere blessing of the bishop.
Objection 4: Further, as a chalice is handed to the priest, even
so is the priestly vestment. Therefore if a character is imprinted at
the giving of the chalice, so likewise is there at the giving of the
chasuble, and thus a priest would have two characters: but this is
false.
Objection 5: Further, the deacon's order is more closely allied to
the priest's Order than is the subdeacon's. But if a character is
imprinted on the priest at the moment of the handing of the chalice,
the subdeacon would be more closely allied to the priest than the
deacon; because the subdeacon receives the character at the handing of
the chalice and not the deacon. Therefore the priestly character is
not imprinted at the handing of the chalice.
Objection 6: Further, the Order of acolytes approaches nearer to
the priestly act by exercising an act over the cruet than by exercising
an act over the torch. Yet the character is imprinted on the acolytes
when they receive the torch rather than when they receive the cruet,
because the name of acolyte signifies candle-bearer. Therefore the
character is not imprinted on the priest when he receives the chalice.
On the contrary, The principal act of the priest's Order is to
consecrate Christ's body. Now he receives the power to this effect
at the handing of the chalice. Therefore the character is imprinted on
him then.
I answer that, As stated above (Article 4, ad 1), to cause the
form and to give the matter its proximate preparation for the form
belong to the same agent. Wherefore the bishop in conferring orders
does two things; for he prepares the candidates for the reception of
orders, and delivers to them the power of order. He prepares them,
both by instructing them in their respective offices and by doing
something to them, so that they may be adapted to receive the power.
This preparation consists of three things, namely blessing,
imposition of hands, and anointing. By the blessing they are enlisted
in the Divine service, wherefore the blessing is given to all. By
the imposition of hands the fulness of grace is given, whereby they are
qualified for exalted duties, wherefore only deacons and priests
receive the imposition of hands, because they are competent to dispense
the sacraments, although the latter as principal dispensers, the
former as ministers. But by the anointing they are consecrated for the
purpose of handling the sacrament, wherefore the anointing is done to
the priests alone who touch the body of Christ with their own hands;
even as a chalice is anointed because it holds the blood, and the paten
because it holds the body.
The conferring of power is effected by giving them something pertaining
to their proper act. And since the principal act of a priest is to
consecrate the body and blood of Christ, the priestly character is
imprinted at the very giving of the chalice under the prescribed form of
words.
Reply to Objection 1: In Confirmation there is not given the
office of exercising an act on an exterior matter, wherefore the
character is not imprinted in that sacrament at the handing of some
particular thing, but at the mere imposition of hands and anointing.
But it is otherwise in the priestly Order, and consequently the
comparison fails.
Reply to Objection 2: Our Lord gave His disciples the priestly
power, as regards the principal act, before His passion at the supper
when He said: "Take ye and eat" (Mt. 26:26), wherefore
He added: "Do this for a commemoration of Me" (Lk.
22:19). After the resurrection, however, He gave them the
priestly power, as to its secondary act, which is to bind and loose.
Reply to Objection 3: Vestments require no other consecration
except to be set aside for the Divine worship, wherefore the blessing
suffices for their consecration. But it is different with those who
are ordained, as explained above.
Reply to Objection 4: The priestly vestment signifies, not the
power given to the priest, but the aptitude required of him for
exercising the act of that power. Wherefore a character is imprinted
neither on the priest nor on anyone else at the giving of a vestment.
Reply to Objection 5: The deacon's power is midway between the
subdeacon's and the priest's. For the priest exercises a power
directly on Christ's body, the subdeacon on the vessels only, and
the deacon on Christ's body contained in a vessel. Hence it is not
for him to touch Christ's body, but to carry the body on the paten,
and to dispense the blood with the chalice. Consequently his power,
as to the principal act, could not be expressed, either by the giving
of the vessel only, or by the giving of the matter; and his power is
expressed as to the secondary act alone, by his receiving the book of
the Gospels, and this power is understood to contain the other;
wherefore the character is impressed at the handing of the book.
Reply to Objection 6: The act of the acolyte whereby he serves with
the cruet ranks before his act of carrying the torch; although he takes
his name from the secondary act, because it is better known and more
proper to him. Hence the acolyte receives the character when he is
given the cruet, by virtue of the words uttered by the bishop.
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