Article 3. Whether Order is a sacrament?

Objection 1. It would seem that Order is not a sacrament. For a sacrament, according to Hugh of St. Victor (De Sacram. i) “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.

Objection 2. Further, the sacraments do not concern the Church triumphant. Yet Order is there, as in the angels. Therefore it is not a sacrament.

Objection 3. Further, just as spiritual authority, which is Order, is given by means of consecration, so is secular authority, since kings also are anointed, as stated above (Supplement:19:3 ad 2). But the kingly power is not a sacrament. Therefore neither is order of which we speak now.

On the contrary, It is mentioned by all among the seven sacraments of the Church.

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

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

Reply to Objection 1. Although Order does not by its name express a material element, it is not conferred without some material element.

Reply to Objection 2. Power must needs 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 Order is not bestowed on the angels by visible signs, as on men. Wherefore Order is a sacrament among men, but not among angels.

Reply to Objection 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 Order. Hence the comparison fails.

Article 4. Whether the form of this sacrament is suitably expressed?

Objection 1. It would seem that the form of this sacrament is unsuitably set forth in the text (Sent. iv, D, 24). Because the sacraments take their efficacy from their form. Now the efficacy of the sacraments is from the divine power, which works our salvation in them in a most hidden manner. Therefore the form of this sacrament should include a mention of the divine power by the invocation of the Trinity, as in the other sacraments.

Objection 2. Further, to command pertains to one who has authority. Now the dispenser of the sacrament exercises no authority, but only ministry. Therefore he should not use the imperative mood by saying: “Do” or “Receive” this or that, or some similar expression.

Objection 3. Further, mention should not be made in the sacramental form, except of such things as are essential to the sacrament. But the use of the power received is not essential to this sacrament, but is consequent upon it. Therefore it should not be mentioned in the form of this sacrament.

Objection 4. Further, all the sacraments direct us to an eternal reward. But the forms of the other sacraments make no mention of a reward. Therefore neither should any mention be made thereof in the form of this sacrament, as in the words: “Since thou wilt have a share, if faithfully,” etc.

I answer that, This sacrament consists chiefly in the power conferred. Now power is conferred by power, as like proceeds from like; and again power is made known by its use, since powers are manifested by their acts. Wherefore in the form of order the use of order is expressed by the act which is commanded; and the conferring of power is expressed by employing the imperative mood.

Reply to Objection 1. The other sacraments are not ordained chiefly to effects similar to the power whereby the sacraments are dispensed, as this sacrament is. Hence in this sacrament there is a kind of universal communication. Wherefore in the other sacraments something is expressed on the part of the divine power to which the effect of the sacrament is likened, but not in this sacrament.

Reply to Objection 2. [There is a special reason why this sacrament, rather than the others, is conferred by employing the imperative mood. For]* although the bishop who is the minister of this sacrament has no authority in respect of the conferring of this sacrament, nevertheless he has some power with regard to the power of Order, which power he confers, in so far as it is derived, from his. [The sentence in brackets is not in the Leonine edition.]

Reply to Objection 3. The use of power is the effect of power in the genus of efficient cause, and from this point of view it has no reason to be mentioned in the definition of Order. But it is somewhat a cause in the genus of final cause, and from this point of view it can be placed in the definition of order.

Reply to Objection 4. There is here a difference between this and the other sacraments. Because by this sacrament an office or the power to do something is conferred; and so it is fitting that mention be made of the reward to be obtained if it be administered faithfully. But in the other sacraments no such office or power to act is conferred, and so no mention of reward is made in them. Accordingly the recipient is somewhat passive in relation to the other sacraments, because he receives them for the perfecting of his own state only, whereas in relation to this sacrament he holds himself somewhat actively, since he receives it for the sake of exercising hierarchical duties in the Church. Wherefore although the other sacraments, from the very fact that they give grace, direct the recipient to salvation, properly speaking they do not direct him to a reward, in the same way as this sacrament does.

Article 5. Whether this sacrament has any matter?

Objection 1. It would seem that this sacrament has no matter. Because in every sacrament that has a matter the power that works in the sacrament is in the matter. But in the material objects which are used here, such as keys, candlesticks, and so forth, there is not apparently any power of sanctification. Therefore it has no matter.

Objection 2. Further, in this sacrament the fulness of sevenfold grace is conferred, as stated in the text (Sent. iv, D, 24), just as in Confirmation. But the matter of Confirmation requires to be consecrated beforehand. Since then the things which appear to be material in this sacrament are not consecrated beforehand, it would seem that they are not the matter of the sacrament.

Objection 3. Further, in any sacrament that has matter there needs to be contact of matter with the recipient of the sacrament. Now, as some say, it is not essential to this sacrament that there be contact between the aforesaid material objects and the recipient of the sacrament, but only that they be presented to him. Therefore the aforesaid material objects are not the matter of this sacrament.

On the contrary, Every sacrament consists of things and words. Now in any sacrament the thing is the matter. Therefore the things employed in this sacrament are its matter.

Further, more is requisite to dispense the sacraments than to receive them. Yet Baptism, wherein the power is given to receive the sacraments, needs a matter. Therefore order also does, wherein the power is given to dispense them.

I answer that, The matter employed outwardly in the sacraments signifies that the power which works in the sacraments comes entirely from without. Wherefore, since the effect proper to this sacrament, namely the character, is not received through any operation of the one who approaches the sacrament, as was the case in Penance, but comes wholly from without, it is fitting that it should have a matter, yet otherwise than the other sacraments that have matter; because that which is bestowed in the other sacraments comes from God alone, and not from the minister who dispenses the sacrament; whereas that which is conferred in this sacrament, namely the spiritual power, comes also from him who gives the sacrament, as imperfect from perfect power. Hence the efficacy of the other sacraments resides chiefly in the matter which both signifies and contains the divine power through the sanctification applied by the minister; whereas the efficacy of this sacrament resides chiefly with him who dispenses the sacrament. And the matter is employed to show the powers conferred in particular by one who has it completely, rather than to cause power; and this is clear from the fact that the matter is in keeping with the use of power.

This suffices for the Reply to the First Objection.

Reply to Objection 2. It is necessary for the matter to be consecrated in the other sacraments, on account of the power it contains; but it is not so in the case in point.

Reply to Objection 3. If we admit this assertion, the reason for it is clear from what we have said; for since the power of order is received from the minister and not from the matter, the presenting of the matter is more essential to the sacrament than contact therewith. However, the words themselves of the form would seem to indicate that contact with the matter is essential to the sacrament, for it is said: “Receive” this or that.

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