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 passion Christ offered Himself as a
sacrifice. But by His passion 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 principally 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 God
and man. Now he needs someone between himself and God, who of himself
cannot approach to God; 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 God, always
living to make intercession for us [Vulg.: 'He is able to save for
ever them that come to God 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 passibility 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 passion, 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 passion.
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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