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Objection 1: It would seem that the effect of the priesthood of
Christ pertained not only to others, but also to Himself. For it
belongs to the priest's office to pray for the people, according to 2
Macc. 1:23: "The priests made prayer while the sacrifice was
consuming." Now Christ prayed not only for others, but also for
Himself, as we have said above (Question 21, Article 3), and
as expressly stated (Heb. 5:7): "In the days of His flesh,
with a strong cry and tears He offered up prayers and supplications to
Him that was able to save Him from death." Therefore the priesthood
of Christ had an effect not only in others, but also in Himself.
Objection 2: Further, in His passion Christ offered Himself as a
sacrifice. But by His passion He merited, not only for others, but
also for Himself, as stated above (Question 19, Articles
3,4). Therefore the priesthood of Christ had an effect not only
in others, but also in Himself.
Objection 3: Further, the priesthood of the Old Law was a figure
of the priesthood of Christ. But the priest of the Old Law offered
sacrifice not only for others, but also for himself: for it is written
(Lev. 16:17) that "the high-priest goeth into the sanctuary
to pray for himself and his house, and for the whole congregation of
Israel." Therefore the priesthood of Christ also had an effect not
merely in others, but also in Himself.
On the contrary, We read in the acts of the Council of Ephesus
[Part III, ch. i, anath. 10]: "If anyone say that Christ
offered sacrifice for Himself, and not rather for us alone (for He
Who knew not sin needed no sacrifice), let him be anathema." But
the priest's office consists principally in offering sacrifice.
Therefore the priesthood of Christ had no effect in Himself.
I answer that, As stated above (Article 1), a priest is set
between God and man. Now he needs someone between himself and God,
who of himself cannot approach to God; and such a one is subject to
the priesthood by sharing in the effect thereof. But this cannot be
said of Christ; for the Apostle says (Heb. 7:25): "Coming
of Himself to God, always living to make intercession for us ."
And therefore it is not fitting for Christ to be the recipient of the
effect of His priesthood, but rather to communicate it to others.
For the influence of the first agent in every genus is such that it
receives nothing in that genus: thus the sun gives but does not receive
light; fire gives but does not receive heat. Now Christ is the
fountain-head of the entire priesthood: for the priest of the Old
Law was a figure of Him; while the priest of the New Law works in
His person, according to 2 Cor. 2:10: "For what I have
pardoned, if I have pardoned anything, for your sakes have I done it
in the person of Christ." Therefore it is not fitting that Christ
should receive the effect of His priesthood.
Reply to Objection 1: Although prayer is befitting to priests, it
is not their proper office, for it is befitting to everyone to pray
both for himself and for others, according to James 5:16: "Pray
for one another that you may be saved." And so we may say that the
prayer by which Christ prayed for Himself was not an action of His
priesthood. But this answer seems to be precluded by the Apostle,
who, after saying (Heb. 5:6), "Thou art a priest for ever
according to the order of Melchisedech," adds, "Who in the days of
His flesh offering up payers," etc., as quoted above (Objection
1): so that it seems that the prayer which Christ offered pertained
to His priesthood. We must therefore say that other priests partake
in the effect of their priesthood, not as priests, but as sinners, as
we shall state farther on (ad 3). But Christ had, simply
speaking, no sin; though He had the "likeness of sin in the
flesh," as is written Rm. 8:3. And, consequently, we must not
say simply that He partook of the effect of His priesthood but with
this qualification---in regard to the passibility of the flesh.
Wherefore he adds pointedly, "that was able to save Him from
death."
Reply to Objection 2: Two things may be considered in the offering
of a sacrifice by any priest---namely, the sacrifice itself which is
offered, and the devotion of the offerer. Now the proper effect of
priesthood is that which results from the sacrifice itself. But
Christ obtained a result from His passion, not as by virtue of the
sacrifice, which is offered by way of satisfaction, but by the very
devotion with which out of charity He humbly endured the passion.
Reply to Objection 3: A figure cannot equal the reality, wherefore
the figural priest of the Old Law could not attain to such perfection
as not to need a sacrifice of satisfaction. But Christ did not stand
in need of this. Consequently, there is no comparison between the
two; and this is what the Apostle says (Heb. 7:28): "The
Law maketh men priests, who have infirmity; but the word of the
oath, which was since the Law, the Son Who is perfected for
evermore."
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