Part IV (Tertia Pars) Part 38 (2/2)
FOURTH ARTICLE [III, Q. 22, Art. 4]
Whether the Effect of the Priesthood of Christ Pertained Not Only to Others, but Also to Himself?
Objection 1: It would seem that the effect of the priesthood of Christ pertained not only to others, but also to Himself. For it belongs to the priest's office to pray for the people, according to 2 Macc. 1:23: ”The priests made prayer while the sacrifice was consuming.” Now Christ prayed not only for others, but also for Himself, as we have said above (Q. 21, A. 3), and as expressly stated (Heb. 5:7): ”In the days of His flesh, with a strong cry and tears He offered [Vulg.: 'offering'] up prayers and supplications to Him that was able to save Him from death.” Therefore the priesthood of Christ had an effect not only in others, but also in Himself.
Obj. 2: Further, in His pa.s.sion Christ offered Himself as a sacrifice. But by His pa.s.sion He merited, not only for others, but also for Himself, as stated above (Q. 19, AA. 3, 4). Therefore the priesthood of Christ had an effect not only in others, but also in Himself.
Obj. 3: Further, the priesthood of the Old Law was a figure of the priesthood of Christ. But the priest of the Old Law offered sacrifice not only for others, but also for himself: for it is written (Lev.
16:17) that ”the high-priest goeth into the sanctuary to pray for himself and his house, and for the whole congregation of Israel.”
Therefore the priesthood of Christ also had an effect not merely in others, but also in Himself.
_On the contrary,_ We read in the acts of the Council of Ephesus [*Part III, ch. i, anath. 10]: ”If anyone say that Christ offered sacrifice for Himself, and not rather for us alone (for He Who knew not sin needed no sacrifice), let him be anathema.” But the priest's office consists princ.i.p.ally in offering sacrifice. Therefore the priesthood of Christ had no effect in Himself.
_I answer that,_ As stated above (A. 1), a priest is set between G.o.d and man. Now he needs someone between himself and G.o.d, who of himself cannot approach to G.o.d; and such a one is subject to the priesthood by sharing in the effect thereof. But this cannot be said of Christ; for the Apostle says (Heb. 7:25): ”Coming of Himself to G.o.d, always living to make intercession for us [Vulg.: 'He is able to save for ever them that come to G.o.d by Him; always living,' etc.].” And therefore it is not fitting for Christ to be the recipient of the effect of His priesthood, but rather to communicate it to others. For the influence of the first agent in every genus is such that it receives nothing in that genus: thus the sun gives but does not receive light; fire gives but does not receive heat. Now Christ is the fountain-head of the entire priesthood: for the priest of the Old Law was a figure of Him; while the priest of the New Law works in His person, according to 2 Cor. 2:10: ”For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ.” Therefore it is not fitting that Christ should receive the effect of His priesthood.
Reply Obj. 1: Although prayer is befitting to priests, it is not their proper office, for it is befitting to everyone to pray both for himself and for others, according to James 5:16: ”Pray for one another that you may be saved.” And so we may say that the prayer by which Christ prayed for Himself was not an action of His priesthood.
But this answer seems to be precluded by the Apostle, who, after saying (Heb. 5:6), ”Thou art a priest for ever according to the order of Melchisedech,” adds, ”Who in the days of His flesh offering up payers,” etc., as quoted above (Obj. 1): so that it seems that the prayer which Christ offered pertained to His priesthood. We must therefore say that other priests partake in the effect of their priesthood, not as priests, but as sinners, as we shall state farther on (ad 3). But Christ had, simply speaking, no sin; though He had the ”likeness of sin in the flesh [Vulg.: 'sinful flesh'],” as is written Rom. 8:3. And, consequently, we must not say simply that He partook of the effect of His priesthood but with this qualification-- in regard to the pa.s.sibility of the flesh. Wherefore he adds pointedly, ”that was able to save Him from death.”
Reply Obj. 2: Two things may be considered in the offering of a sacrifice by any priest--namely, the sacrifice itself which is offered, and the devotion of the offerer. Now the proper effect of priesthood is that which results from the sacrifice itself. But Christ obtained a result from His pa.s.sion, not as by virtue of the sacrifice, which is offered by way of satisfaction, but by the very devotion with which out of charity He humbly endured the pa.s.sion.
Reply Obj. 3: A figure cannot equal the reality, wherefore the figural priest of the Old Law could not attain to such perfection as not to need a sacrifice of satisfaction. But Christ did not stand in need of this. Consequently, there is no comparison between the two; and this is what the Apostle says (Heb. 7:28): ”The Law maketh men priests, who have infirmity; but the word of the oath, which was since the Law, the Son Who is perfected for evermore.”
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FIFTH ARTICLE [III, Q. 22, Art. 5]
Whether the Priesthood of Christ Endures for Ever?
Objection 1: It would seem that the priesthood of Christ does not endure for ever. For as stated above (A. 4, ad 1, 3) those alone need the effect of the priesthood who have the weakness of sin, which can be expiated by the priest's sacrifice. But this will not be for ever.
For in the Saints there will be no weakness, according to Isa. 60:21: ”Thy people shall be all just”: while no expiation will be possible for the weakness of sin, since ”there is no redemption in h.e.l.l”
(Office of the Dead, Resp. vii). Therefore the priesthood of Christ endures not for ever.
Obj. 2: Further, the priesthood of Christ was made manifest most of all in His pa.s.sion and death, when ”by His own blood He entered into the Holies” (Heb. 9:12). But the pa.s.sion and death of Christ will not endure for ever, as stated Rom. 6:9: ”Christ rising again from the dead, dieth now no more.” Therefore the priesthood of Christ will not endure for ever.
Obj. 3: Further, Christ is a priest, not as G.o.d, but as man. But at one time Christ was not man, namely during the three days He lay dead. Therefore the priesthood of Christ endures not for ever.
_On the contrary,_ It is written (Ps. 109:4): ”Thou art a priest for ever.”
_I answer that,_ In the priestly office, we may consider two things: first, the offering of the sacrifice; secondly, the consummation of the sacrifice, consisting in this, that those for whom the sacrifice is offered, obtain the end of the sacrifice. Now the end of the sacrifice which Christ offered consisted not in temporal but in eternal good, which we obtain through His death, according to Heb.
9:11: ”Christ is [Vulg.: 'being come'] a high-priest of the good things to come”; for which reason the priesthood of Christ is said to be eternal. Now this consummation of Christ's sacrifice was foreshadowed in this, that the high-priest of the Old Law, once a year, entered into the Holy of Holies with the blood of a he-goat and a calf, as laid down, Lev. 16:11, and yet he offered up the he-goat and calf not within the Holy of Holies, but without. In like manner Christ entered into the Holy of Holies--that is, into heaven--and prepared the way for us, that we might enter by the virtue of His blood, which He shed for us on earth.
Reply Obj. 1: The Saints who will be in heaven will not need any further expiation by the priesthood of Christ, but having expiated, they will need consummation through Christ Himself, on Whom their glory depends, as is written (Apoc. 21:23): ”The glory of G.o.d hath enlightened it”--that is, the city of the Saints--”and the Lamb is the lamp thereof.”
Reply Obj. 2: Although Christ's pa.s.sion and death are not to be repeated, yet the virtue of that Victim endures for ever, for, as it is written (Heb. 10:14), ”by one oblation He hath perfected for ever them that are sanctified.”
Wherefore the reply to the third objection is clear.
As to the unity of this sacrifice, it was foreshadowed in the Law in that, once a year, the high-priest of the Law entered into the Holies, with a solemn oblation of blood, as set down, Lev. 16:11. But the figure fell short of the reality in this, that the victim had not an everlasting virtue, for which reason those sacrifices were renewed every year.
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