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Objection 1: It would seem that a man obtains the degrees of order
by the mere merit of his life. For, according to Chrysostom [Hom.
xliii in Opus Imperfectum], "not every priest is a saint, but
every saint is a priest." Now a man becomes a saint by the merit of
his life. Consequently he thereby also becomes a priest, and "a
fortiori" has he the other Orders.
Objection 2: Further, in natural things, men obtain a higher
degree from the very fact that they are near God, and have a greater
share of His favors, as Dionysius says (Eccl. Hier. iv). Now
it is by merit of holiness and knowledge that a man approaches nearer to
God and receives more of His favors. Therefore by this alone he is
raised to the degree of Orders.
On the contrary, Holiness once possessed can be lost. But when once
a man is ordained he never loses his order. Therefore order does not
consist in the mere merit of holiness.
I answer that, A cause should be proportionate to its effect. And
consequently as in Christ, from Whom grace comes down on all men,
there must needs be fulness of grace; so in the ministers of the
Church, to whom it belongs, not to give grace, but to give the
sacraments of grace, the degree of order does not result from their
having grace, but from their participating in a sacrament of grace.
Reply to Objection 1: Chrysostom is speaking of the priest in
reference to the reason for which he is so called, the word
"sacerdos" signifying dispenser of holy things [sacra dans]: for in
this sense every righteous man, in so far as he assists others by the
sacraments, may be called a priest. But he is not speaking according
to the actual meaning of the words; for this word "sacerdos"
[priest] is employed to signify one who gives sacred things by
dispensing the sacraments.
Reply to Objection 2: Natural things acquire a degree of
superiority over others, from the fact that they are able to act on
them by virtue of their form; wherefore from the very fact that they
have a higher form, they obtain a higher degree. But the ministers of
the Church are placed over others, not to confer anything on them by
virtue of their own holiness (for this belongs to God alone), but as
ministers, and as instruments, so to say, of the outpouring from the
Head to the members. Hence the comparison fails as regards the
dignity of Order, although it applies as to congruity.
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