Question Two: On the Effects of Order

S. Th., Suppl., q. 35.

723. The effect of the sacrament of Order is grace for rightly fulfilling sacred functions and power for exercising them. - This is of faith from the Council of Trent, sess. 23, c. 3 and 4, can. 4.

A. Order confers grace upon those who do not place an obstacle, which is of faith from the Council of Trent, the cited canon, and sess. 7, can. 1 and 6: namely, grace necessary for the good use of sacred power, or for rightly exercising the sacred ministry and dispensing the sacraments; "an increase of grace," says the Council of Florence, "that one may be a fit minister." For "to whomever any power is given divinely, there are also given those things through which the execution of that power can fittingly be done" (a. 1).

But it confers:

1. Habitual grace making one pleasing, which is necessary for ministering the sacraments worthily (n. 76); - and indeed it increases it to an eminent degree, because Order is the more worthy of all the sacraments after the Eucharist, since it is immediately ordered to the most excellent function, the Eucharist itself:

"For the suitable execution of orders just any goodness does not suffice, but excellent goodness is required; so that, just as those who receive order are established above the people by the grade of order, so also they may be superior by the merit of holiness. And therefore grace is pre-required which suffices for this, that they may be worthily numbered among the people of Christ; but in the very reception of order a more ample gift of grace is conferred, by which they are rendered fit for greater things" (ad 3). This grace is commemorated by the Apostle in I Tim. IV, 14 and II Tim. I, 6-7, and is reported by universal tradition, by the Pontifical as the spirit of holiness and the form of all justice, and by the Council of Trent, which teaches that in ordination the Holy Spirit is given, who is not given without grace.

2. Special sacramental grace, which offers to grace making one pleasing a special help and habitual vigor for duly exercising sacred functions, and for conquering the weakness which draws one back from offices.

3. Consequently, a right to actual graces, necessary for this end, to be obtained at the opportune time throughout the whole life.

B. Order confers a character by which those to be ordained are consecrated to divine worship as ministers, and sacred power adheres to them indelibly, and indeed active power, for dispensing the sacraments. This is of faith from the Council of Trent, sess. 23, can. 4, and sess. 7, can. 9. The character of Order necessarily supposes the character of Baptism, which renders one capable of receiving other sacred things; by fittingness, it supposes the character of Confirmation, which renders one fit for exercising Order.

The power of the character is twofold:

1. Principal, concerning the real body of Christ, namely, of consecrating, offering, and ministering the body and blood of the Lord, as is clear from the very form of the sacrament, from the words of Christ: Do this in commemoration of Me (Lk. XXII, 19), from the doctrine of the Apostle, Heb. V, 1 and XIII, 10, and from the Council of Trent, sess. 23, c. 1, can. 1.

2. Secondary, concerning the mystical body of Christ, or of rendering the faithful apt and fit for the sacrament of the Eucharist, through the preaching of the divine word and the ministration of the sacraments, especially Baptism and Penance (Mt. XXVIII, 19; John XX, 23); whence in ordination the power of remitting sins is conferred (Council of Trent, sess. 23, c. 1, can. 1).

For the power of confecting and dispensing the Eucharist includes the power of furnishing all things which are required for the worthy reception of the Eucharist. But men are disposed remotely to the Eucharist through the preaching of the word, proximately through the administration of the sacraments, especially Penance.

"It seems to belong to the same power to bestow some perfection and to prepare the matter for the reception of that perfection... Since therefore the power of Order extends to this, that it confect the sacrament of the body of Christ and hand it over to the faithful, it must be that the same power extends to this, that it render the faithful apt and suitable for the perception of this sacrament. But the faithful person is rendered apt and suitable for the perception of this sacrament by being immune from sin: for he cannot otherwise be spiritually united to Christ, to whom he is joined sacramentally by receiving this Sacrament. Therefore the power of Order must extend to the remission of sins through the dispensation of those sacraments which are ordered to the remission of sin, of which sort are Baptism and Penance" and Extreme Unction. Thus St. Thomas, c. Gent. IV, 74. Cf. q. 37, a. 4, ad 1.

724. Corollaries. - 1. Eminent is the dignity of the priest, for through the character he is configured to Christ Himself (q. 40, a. 5, ad 2) and participates in the power and priesthood of Christ; whence in him, says St. Thomas, II-II, q. 184, a. 8, "a greater interior holiness is required than even the religious state requires," namely, separated from the priesthood.

2. Because the sacrament of Order imprints an indelible character, it is not repeatable; this was always believed in the Church, although at times there were disputes about the validity of ordinations made by heretics or simoniacs; but from the thirteenth century the consensus of theologians in this matter is common (q. 38, a. 2).

3. Hence if the sacrament is received with an obstacle, when the obstacle has been removed it revives; and indeed in perpetuity, because of the character always remaining.

4. But if a sinner in good faith receives the sacrament, it accidentally causes first grace, provided the sinner is disposed by attrition.