|
Objection 1: It would seem that the state of slavery is not an
impediment to receiving Orders. For corporal subjection is not
incompatible with spiritual authority. But in a slave there is
corporal subjection. Therefore he is not hindered from receiving the
spiritual authority which is given in orders.
Objection 2: Further, that which is an occasion for humility should
not be an impediment to the reception of a sacrament. Now such is
slavery, for the Apostle counsels a man, if possible, rather to
remain in slavery (1 Cor. 7:21). Therefore it should not
hinder him from being raised to Orders.
Objection 3: Further, it is more disgraceful for a cleric to become
a slave than for a slave to be made a cleric. Yet a cleric may
lawfully be sold as a slave; for a bishop of Nola, Paulinus, to
wit, sold himself as a slave as related by Gregory (Dial. iii).
Much more therefore can a slave be made a cleric.
Objection 4: On the contrary, It would seem that it is an
impediment to the validity of the sacrament. For a woman, on account
of her subjection, cannot receive the sacrament of Orders. But
greater still is the subjection in a slave; since woman was not given
to man as his handmaid (for which reason she was not made from his
feet). Therefore neither can a slave receive this sacrament.
Objection 5: Further, a man, from the fact that he receives an
Order, is bound to minister in that Order. But he cannot at the
same time serve his carnal master and exercise his spiritual ministry.
Therefore it would seem that he cannot receive Orders, since the
master must be indemnified.
I answer that, By receiving Orders a man pledges himself to the
Divine offices. And since no man can give what is not his, a slave
who has not the disposal of himself, cannot be raised to Orders.
If, however, he be raised, he receives the Order, because freedom
is not required for the validity of the sacrament, although it is
requisite for its lawfulness, since it hinders not the power, but the
act only. The same reason applies to all who are under an obligation
to others, such as those who are in debt and like persons.
Reply to Objection 1: The reception of spiritual power involves
also an obligation to certain bodily actions, and consequently it is
hindered by bodily subjection.
Reply to Objection 2: A man may take an occasion for humility from
many other things which do not prove a hindrance to the exercise of
Orders.
Reply to Objection 3: The blessed Paulinus did this out of the
abundance of his charity, being led by the spirit of God; as was
proved by the result of his action, since by his becoming a slave,
many of his flock were freed from slavery. Hence we must not draw a
conclusion from this particular instance, since "where the spirit of
the Lord is, there is liberty" (2 Cor. 3:17).
Reply to Objection 4: The sacramental signs signify by reason of
their natural likeness. Now a woman is a subject by her nature,
whereas a slave is not. Hence the comparison fails.
Reply to Objection 5: If he be ordained, his master knowing and
not dissenting, by this very fact he becomes a freedman. But if his
master be in ignorance, the bishop and he who presented him are bound
to pay the master double the slave's value, if they knew him to be a
slave. Otherwise if the slave has possessions of his own, he is bound
to buy his freedom, else he would have to return to the bondage of his
master, notwithstanding the impossibility of his exercising his
Order.
|
|