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Objection 1: It would seem that there should not be different duties
or states in the Church. For distinction is opposed to unity. Now
the faithful of Christ are called to unity according to Jn.
17:21,22: "That they . . . may be one in Us . . . as
We also are one." Therefore there should not be a distinction of
duties and states in the Church.
Objection 2: Further, nature does not employ many means where one
suffices. But the working of grace is much more orderly than the
working of nature. Therefore it were more fitting for things
pertaining to the operations of grace to be administered by the same
persons, so that there would not be a distinction of duties and states
in the Church.
Objection 3: Further, the good of the Church seemingly consists
chiefly in peace, according to Ps. 147:3, "Who hath placed
peace in thy borders," and 2 Cor. 13:11, "Have peace, and
the God of peace . . . shall be with you." Now distinction is a
hindrance to peace, for peace would seem to result from likeness,
according to Ecclus. 13:19, "Every beast loveth its like,"
while the Philosopher says (Polit. vii, 5) that "a little
difference causes dissension in a state." Therefore it would seem
that there ought not to be a distinction of states and duties in the
Church.
On the contrary, It is written in praise of the Church (Ps.
44:10) that she is "surrounded with variety": and a gloss on
these words says that "the Queen," namely the Church, "is
bedecked with the teaching of the apostles, the confession of martyrs,
the purity of virgins, the sorrowings of penitents."
I answer that, The difference of states and duties in the Church
regards three things. In the first place it regards the perfection of
the Church. For even as in the order of natural things, perfection,
which in God is simple and uniform, is not to be found in the created
universe except in a multiform and manifold manner, so too, the
fulness of grace, which is centered in Christ as head, flows forth to
His members in various ways, for the perfecting of the body of the
Church. This is the meaning of the Apostle's words (Eph.
4:11,12): "He gave some apostles, and some prophets, and
other some evangelists, and other some pastors and doctors for the
perfecting of the saints." Secondly, it regards the need of those
actions which are necessary in the Church. For a diversity of actions
requires a diversity of men appointed to them, in order that all things
may be accomplished without delay or confusion; and this is indicated
by the Apostle (Rm. 12:4,5), "As in one body we have many
members, but all the members have not the same office, so we being
many are one body in Christ." Thirdly, this belongs to the dignity
and beauty of the Church, which consist in a certain order; wherefore
it is written (3 Kgs. 10:4,5) that "when the queen of Saba
saw all the wisdom of Solomon . . . and the apartments of his
servants, and the order of his ministers . . . she had no longer any
spirit in her." Hence the Apostle says (2 Tim. 2:20) that
"in a great house there are not only vessels of gold and silver, but
also of wood and of earth."
Reply to Objection 1: The distinction of states and duties is not
an obstacle to the unity of the Church, for this results from the
unity of faith, charity, and mutual service, according to the saying
of the Apostle (Eph. 4:16): "From whom the whole body being
compacted," namely by faith, "and fitly joined together," namely
by charity, "by what every joint supplieth," namely by one man
serving another.
Reply to Objection 2: Just as nature does not employ many means
where one suffices, so neither does it confine itself to one where many
are required, according to the saying of the Apostle (1 Cor.
12:17), "If the whole body were the eye, where would be the
hearing?" Hence there was need in the Church, which is Christ's
body, for the members to be differentiated by various duties, states,
and grades.
Reply to Objection 3: Just as in the natural body the various
members are held together in unity by the power of the quickening
spirit, and are dissociated from one another as soon as that spirit
departs, so too in the Church's body the peace of the various members
is preserved by the power of the Holy Spirit, Who quickens the body
of the Church, as stated in Jn. 6:64. Hence the Apostle says
(Eph. 4:3): "Careful to keep the unity of the Spirit in the
bond of peace." Now a man departs from this unity of spirit when he
seeks his own; just as in an earthly kingdom peace ceases when the
citizens seek each man his own. Besides, the peace both of mind and
of an earthly commonwealth is the better preserved by a distinction of
duties and states, since thereby the greater number have a share in
public actions. Wherefore the Apostle says (1 Cor.
12:24,25) that "God hath tempered [the body] together that
there might be no schism in the body, but the members might be mutually
careful one for another."
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