Chapter 74 — On the sacrament of order

From what has been said, it is clear that, in all the sacraments of which we have spoken hitherto, spiritual grace is bestowed under the sacred sign of visible things. Now every action should be proportionate to the agent. Hence these same sacraments should be dispensed by visible men having spiritual powers. For angels are not competent to dispense sacraments, but men clothed in visible flesh, according to the saying of the Apostle: Every high priest chosen from among men is appointed to act on behalf of men in relation to God (Heb 5:1).

This may be proved in yet another way. Sacraments derive their institution and efficacy from Christ, of whom the Apostle says: Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word (Eph 5:25–26). It is also clear that at the supper he gave the sacrament of his body and blood, and instituted it for our frequent use: and this is the greatest of all sacraments. Seeing, then, that he was about to withdraw his bodily presence from the Church, it was necessary that he should institute others as his ministers, who would dispense the sacraments to the faithful, according to the Apostle’s words: This is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Cor 4:1). For this reason he entrusted his disciples with the consecration of his body and blood, saying: Do this in remembrance of me (Luke 22:19). To them he gave the power to forgive sins: If you forgive the sins of any, they are forgiven (John 20:23). On them, he conferred the office of teaching and baptizing, saying: Go and make disciples of all nations, baptizing them (Matt 28:19).

Now the minister is compared to his master as an instrument to the principal agent, for just as the instrument is moved by the agent in order to produce an effect, so a minister is moved by his master to execute his will. Again, the instrument should be proportionate to the agent. Therefore, Christ’s ministers should be conformed to him. Now Christ wrought our salvation as master by his own authority and power, inasmuch as he is God and man: as man, he suffered for our redemption, and as God, his sufferings were made efficacious for our salvation. Consequently, Christ’s ministers needed to be men, and to share in his divinity by a kind of spiritual power, since the instrument shares in the power of the principal agent. Of this power the Apostle says that the Lord gave him power for edification, and not for destruction (2 Cor 13:10).

Now it cannot be said that this power was given to Christ’s disciples in a way that it would not be derived from them by others, for it was given to them unto the edification of the Church, according to the Apostle’s words (2 Cor 13:10). Therefore, this power must last as long as the Church needs to be edified: this is from after the death of Christ’s disciples until the end of the world. Consequently, spiritual power was given to Christ’s disciples in such a way that others were to receive it from them. Hence our Lord spoke to his disciples as representatives of the rest of the faithful, as we may see from his words: What I say to you, I say to all (Mark 13:37). Again, he said to his disciples: Behold, I am with you always, to the close of the age (Matt 28:20).

Accordingly, this spiritual power flows from Christ to the ministers of the Church, and the spiritual effects accruing to us from Christ are conferred under certain sensible signs, as explained above. (Ch. 56.) Consequently, it was proper that this spiritual power also should be conferred on men by means of sensible symbols. These are certain forms of words and certain actions—as, for instance, the laying on of hands, anointing, the delivery of a book or chalice or something of the kind—pertaining to the execution of a spiritual power. Now, whenever something spiritual is bestowed under a bodily symbol, this is called a sacrament. It is clear, therefore, that in the bestowal of spiritual power, a sacrament is enacted: and this is known as the sacrament of order.

Now it is a part of the divine liberality that whosoever receives power to perform a certain work receives also whatsoever is required for the suitable execution of that work. Since, then, the sacraments (which are the purpose of this spiritual power) cannot be becomingly administered without the assistance of divine grace, it follows that grace is conferred in this sacrament, even as in the others.

But since the power of order is directed to the dispensing of the sacraments, and of all the sacraments the Eucharist is the most sublime and perfect, as was indicated above, (Ch. 61.) it follows that we must consider the power of order chiefly in its relation to that sacrament, for a thing takes its name from its end.

Now seemingly the same power bestows a perfection and prepares the matter to receive that perfection: thus fire has the power to communicate its form to a thing, and to prepare the material for the reception of its form. Since, then, the power of order extends to the production of Christ’s body and the distribution of it to the faithful, it follows that the same power should extend to the preparation of the faithful so that they be made apt and worthy to receive this sacrament. Now the faithful are made apt and worthy to receive this sacrament by being freed from sin: otherwise, spiritual union with Christ is impossible in one who is united to him sacramentally by receiving this sacrament. Consequently, the power of order must extend to the forgiveness of sins, by the dispensation of those sacraments that are directed to the remission of sin, such as baptism and penance, as is evident from what we have said above. (Cc. 59, 72.) Therefore, as we have already stated, (Ch. 72.) our Lord, having entrusted to his disciples the consecration of his body, gave them also the power to forgive sins, which power is indicated by the keys, of which he said to Peter: I will give you the keys of the kingdom of heaven (Matt 16:19). For heaven is closed and opened to a man according as he is shackled with or freed from sin; for this reason the use of these keys is expressed as binding and loosing from sins. Of the keys themselves we have already spoken.