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Objection 1: It would seem that Christ did not have the key. For
the key goes with the character of order. But Christ did not have a
character. Therefore He had not the key.
Objection 2: Further, Christ had power of "excellence" in the
sacraments, so that He could produce the sacramental effect without
the sacramental rite. Now the key is something sacramental.
Therefore He needed no key, and it would have been useless to Him to
have it.
On the contrary, It is written (Apoc. 3:7): "These things
saith . . . He that hath the key of David," etc.
I answer that, The power to do a thing is both in the instrument and
in the principal agent, but not in the same way since it is more
perfectly in the latter. Now the power of the keys which we have,
like other sacramental powers, is instrumental: whereas it is in
Christ as principal agent in the matter of our salvation, by
authority, if we consider Him as God, by merit, if we consider Him
as man. But the very notion of a key expresses a power to open and
shut, whether this be done by the principal agent or by an instrument.
Consequently we must admit that Christ had the key, but in a higher
way than His ministers, wherefore He is said to have the key of
"excellence."
Reply to Objection 1: A character implies the notion of something
derived from another, hence the power of the keys which we receive from
Christ results from the character whereby we are conformed to Christ,
whereas in Christ it results not from a character, but from the
principal form.
Reply to Objection 2: The key, which Christ had was not
sacramental, but the origin of the sacramental key.
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