Article 1 — Whether sanctifying grace is conferred in the sacrament of holy orders?

Objection 1: It would seem that sanctifying grace is not conferred in the sacrament of holy orders. For it is commonly agreed that the sacrament of holy orders is directed to counteract the defect of ignorance. Now, not sanctifying grace but gratuitous grace is given to counteract ignorance, for sanctifying grace has more to do with the will. Therefore, sanctifying grace is not given in the sacrament of holy orders.

Obj. 2: Further, ‘order’ implies distinction. Now the members of the Church are distinguished not by sanctifying but by gratuitous grace, of which it is said: there are diversities of graces (1 Cor 12:4). Therefore, sanctifying grace is not given in holy orders.

Obj. 3: Further, no cause presupposes its effect. But grace is presupposed in one who receives holy orders, so that he may be worthy to receive them. Therefore, this same grace is not given in the conferring of holy orders.

On the contrary, The sacraments of the new law cause what they signify. Now holy orders by its sevenfold number signifies the seven gifts of the Holy Spirit, as stated in the text (Sentences IV, D. 24). Therefore, the gifts of the Holy Spirit, which are not apart from sanctifying grace, are given in holy orders.

Further, Holy orders is a sacrament of the new law. Now the definition of a sacrament of that kind includes the words, that it may be a cause of grace. Therefore, it causes grace in the recipient.

I answer that The works of God are perfect (Deut 32:4); and consequently whoever receives power from above receives also those things that render him competent to exercise that power. This is also the case in natural things, since animals are provided with members by which their soul’s powers are enabled to proceed to their respective actions unless there be some defect on the part of matter. Now just as sanctifying grace is necessary in order that man receive the sacraments worthily, so is it that he may dispense them worthily. Therefore, as in baptism sanctifying grace is given whereby a man is adapted to receive the other sacraments, so is it in the sacrament of holy orders whereby man is ordained to the dispensation of the other sacraments.

Reply Obj. 1: Holy orders is given as a remedy not to one person but to the whole Church. Hence, although it is said to be given in order to counteract ignorance, it does not mean that by receiving holy orders a man has his ignorance driven out of him, but that the recipient of holy orders is set in authority to expel ignorance from among the people.

Reply Obj. 2: Although the gifts of sanctifying grace are common to all the members of the Church, nevertheless a man cannot be the worthy recipient of those gifts in respect of which the members of the Church are distinguished from one another unless he have charity, and this cannot be apart from sanctifying grace.

Reply Obj. 3: The worthy exercise of holy orders requires not any kind of goodness but excellent goodness, in order that as they who receive orders are set above the people in the degree of holy orders, so they may be above them by the merit of holiness. Hence they are required to have the grace that suffices to make them worthy members of Christ’s people, but when they receive holy orders they are given a yet greater gift of grace, whereby they are rendered apt for greater things.