Objection 1: It would seem that holy orders is not a sacrament. For a sacrament, according to Hugh of St. Victor (On the Sacraments 1) is a material element. Now ‘order’ denotes nothing of the kind, but rather relation or power; since ‘order’ is a part of power according to Isidore. Therefore, it is not a sacrament.

Obj. 2: Further, the sacraments do not concern the Church Triumphant. Yet order is there, as in the angels. Therefore, it is not a sacrament.

Obj. 3: Further, just as spiritual authority, which is holy orders, is given by means of consecration, so is secular authority, since kings also are anointed, as stated above (Q. 19, A. 1). But the kingly power is not a sacrament. Therefore, neither is holy orders of which we speak now.

On the contrary, It is numbered among the seven sacraments of the Church by everyone.

Further, The cause of a thing being such, is still more so. Now holy orders is the cause of man being the dispenser of the other sacraments. Therefore, holy orders has more reason for being a sacrament than the others.

I answer that, As stated above (Q. 29, A. 1; III, Q. 60), a sacrament is nothing else than a sanctification conferred on man with some outward sign. Wherefore, since by receiving holy orders a consecration is conferred on man by visible signs, it is clear that holy orders is a sacrament.

Reply Obj. 1: Although holy orders does not by its name express a material element, it is not conferred without some material element.

Reply Obj. 2: Power must be proportionate to the purpose for which it is intended. Now the communication of divine things, which is the purpose for which spiritual power is given, is not effected among the angels by means of sensible signs, as is the case among men. Hence the spiritual power that is holy orders is not bestowed on the angels by visible signs, as on men. Therefore, holy orders is a sacrament among men, but not among angels.

Reply Obj. 3: Not every blessing or consecration given to men is a sacrament, for both monks and abbots are blessed, and yet such blessings are not sacraments, and in like manner neither is the anointing of a king; because by such blessings men are not ordained to the dispensing of the divine sacraments as by the blessing of holy orders. Hence the comparison fails.