Article 1 — Whether goodness of life is required of those who receive holy orders?

Objection 1: It would seem that goodness of life is not required of those who receive holy orders. For by holy orders a man is ordained to the dispensation of the sacraments. But the sacraments can be administered by good and wicked. Therefore, goodness of life is not requisite.

Obj. 2: Further, the service of God in the sacraments is no greater than service offered to him in the body. Now our Lord did not cast aside the sinful and notorious woman from rendering him a bodily service (Luke 7). Therefore, neither should the like be debarred from his service in the sacraments.

Obj. 3: Further, by every grace a remedy is given against sin. Now those who are in sin should not be refused a remedy that may avail them. Since, then, grace is given in the sacrament of holy orders, it would seem that this sacrament ought also to be conferred on sinners.

On the contrary, Whosoever of the seed of Aaron throughout their families has a blemish, he shall not offer bread to his God, neither shall he approach to minister to him (Lev. 21:17–18). Now blemish signifies all kinds of vice according to a Gloss. Therefore, he who is shackled by any vice should not be admitted to the ministry of orders.

Further, Commenting on the words of Titus 2:15, let no man despise you, Jerome says that not only should bishops, priests, and deacons take very great care to be examples of speech and conduct to those over whom they are placed, but also the lower grades, and without exception all who serve the household of God, since it is most disastrous to the Church if the laity be better than the clergy. Therefore, holiness of life is requisite in all the orders.

I answer that, As Dionysius says (On the Ecclesiastical Hierarchies 3), even as the more subtle and clear essences, being filled by the outpouring of the solar radiance, like the sun enlighten other bodies with their brilliant light, so in all things pertaining to God a man must not dare to become a leader of others unless in all his habits he be most deiform and godlike. Wherefore, since in every order a man is appointed to lead others in divine things, he who being conscious of mortal sin presents himself for holy orders is guilty of presumption and sins mortally. Consequently, holiness of life is requisite for holy orders as a matter of precept, but not as essential to the sacrament; and if a wicked man be ordained, he receives the order nonetheless, and yet with sin.

Reply Obj. 1: Just as the sinner dispenses sacraments validly, so does he receive validly the sacrament of holy orders, and as he dispenses unworthily, even so he receives unworthily.

Reply Obj. 2: The service in point consisted only in the exercise of bodily homage, which even sinners can offer lawfully. It is different with the spiritual service to which the ordained are appointed, because thereby they are made to stand between God and the people. Wherefore they should shine with a good conscience before God, and with a good name before men.

Reply Obj. 3: Certain medicines require a robust constitution, else it is mortally dangerous to take them; others can be given to the weak. So too in spiritual things certain sacraments are ordained as remedies for sin, and the like are to be given to sinners, as baptism and penance, while others, which confer the perfection of grace, require a man made strong by grace.