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Objection 1: It would seem that wicked priests have not the use of
the keys. For in the passage where the use of the keys is bestowed on
the apostles (Jn. 20:22,23), the gift of the Holy Ghost
is promised. But wicked men have not the Holy Ghost. Therefore
they have not the use of the keys.
Objection 2: Further, no wise king entrusts his enemy with the
dispensation of his treasure. Now the use of the keys consists in
dispensing the treasure of the King of heaven, Who is Wisdom
itself. Therefore the wicked, who are His enemies on account of
sin, have not the use of the keys.
Objection 3: Further, Augustine says (De Bapt. v, 21) that
God "gives the sacrament of grace even through wicked men, but grace
itself only by Himself or through His saints." Hence He forgives
sin by Himself, or by those who are members of the Dove. But the
remission of sins is the use of the keys. Therefore sinners, who are
not "members of the Dove," have not the use of the keys.
Objection 4: Further, the prayer of a wicked priest cannot effect
reconciliation, for, as Gregory says (Pastor. i, 11), "if an
unacceptable person is sent to intercede, anger is provoked to yet
greater severity." But the use of the keys implies a kind of
intercession, as appears in the form of absolution. Therefore wicked
priests cannot use the keys effectively.
On the contrary, No man can know whether another man is in the state
of grace. If, therefore, no one could use the keys in giving
absolution unless he were in a state of grace, no one would know that
he had been absolved, which would be very unfitting.
Further, the wickedness of the minister cannot void the liberality of
his lord. But the priest is no more than a minister. Therefore he
cannot by his wickedness take away from us the gift which God has given
through him.
I answer that, Just as participation of a form to be induced into an
effect does not make a thing to be an instrument, so neither does the
loss of that form prevent that thing being used as an instrument.
Consequently, since man is merely an instrument in the use of the
keys, however much he may through sin be deprived of grace, whereby
sins are forgiven, yet he is by no means deprived of the use of the
keys.
Reply to Objection 1: The gift of the Holy Ghost is requisite for
the use of the keys, not as being indispensable for the purpose, but
because it is unbecoming for the user to use them without it, though he
that submits to them receives their effect.
Reply to Objection 2: An earthly king can be cheated and deceived
in the matter of his treasure, and so he does not entrust his enemy
with the dispensation thereof. But the King of heaven cannot be
cheated, because all tends to His own glory, even the abuse of the
keys by some, for He can make good come out of evil, and produce many
good effects through evil men. Hence the comparison fails.
Reply to Objection 3: Augustine speaks of the remission of sins in
so far as holy men co-operate therein, not by virtue of the keys, but
by merit of congruity. Hence He says that God confers the sacraments
even through evil men, and among the other sacraments, absolution
which is the use of the keys should be reckoned: but that through
"members of the Dove," i.e. holy men, He grants forgiveness of
sins, in so far as He remits sins on account of their intercession.
We might also reply that by "members of the Dove" he means all who
are not cut off from the Church, for those who receive the sacraments
from them, receive grace, whereas those who receive the sacraments
from those who are cut off from the Church, do not receive grace,
because they sin in so doing, except in the case of Baptism, which,
in cases of necessity, may be received even from one who is
excommunicate.
Reply to Objection 4: The prayer which the wicked priest proffers
on his own account, is not efficacious: but that which he makes as a
minister of the Church, is efficacious through the merit of Christ.
Yet in both ways the priest's prayer should profit those who are
subject to him.
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