Whether Wicked Men Sin in Administering the Sacraments?
Objection 1: It seems that wicked men do not sin in administering the
sacraments. For just as men serve God in the sacraments, so do they
serve Him in works of charity; whence it is written (Heb. 13:16): "Do
not forget to do good and to impart, for by such sacrifices God's
favor is obtained." But the wicked do not sin in serving God by works
of charity: indeed, they should be persuaded to do so, according to
Dan. 4:24: "Let my counsel be acceptable" to the king; "Redeem thou
thy sins with alms." Therefore it seems that wicked men do not sin in
administering the sacraments.
Obj. 2: Further, whoever co-operates with another in his sin, is also
guilty of sin, according to Rom. 1:32: "He is [Vulg.: 'They are']
worthy of death; not only he that commits the sin, but also he who
consents to them that do them." But if wicked ministers sin in
administering sacraments, those who receive sacraments from them,
co-operate in their sin. Therefore they would sin also; which seems
unreasonable.
Obj. 3: Further, it seems that no one should act when in doubt, for
thus man would be driven to despair, as being unable to avoid sin.
But if the wicked were to sin in administering sacraments, they would
be in a state of perplexity: since sometimes they would sin also if
they did not administer sacraments; for instance, when by reason of
their office it is their bounden duty to do so; for it is written (1
Cor. 9:16): "For a necessity lieth upon me: Woe is unto me if I
preach not the gospel." Sometimes also on account of some danger; for
instance, if a child in danger of death be brought to a sinner for
baptism. Therefore it seems that the wicked do not sin in
administering the sacraments.
_On the contrary,_ Dionysius says (Eccl. Hier. i) that "it is wrong
for the wicked even to touch the symbols," i.e. the sacramental
signs. And he says in the epistle to Demophilus: "It seems
presumptuous for such a man," i.e. a sinner, "to lay hands on
priestly things; he is neither afraid nor ashamed, all unworthy that
he is, to take part in Divine things, with the thought that God does
not see what he sees in himself: he thinks, by false pretenses, to
cheat Him Whom he calls his Father; he dares to utter, in the person
of Christ, words polluted by his infamy, I will not call them
prayers, over the Divine symbols."
_I answer that,_ A sinful action consists in this, that a man "fails
to act as he ought to," as the Philosopher explains (Ethic. ii). Now
it has been said (A. 5, ad 3) that it is fitting for the ministers of
sacraments to be righteous; because ministers should be like unto
their Lord, according to Lev. 19:2: "Be ye holy, because I . . . am
holy"; and Ecclus. 10:2: "As the judge of the people is himself, so
also are his ministers." Consequently, there can be no doubt that the
wicked sin by exercising the ministry of God and the Church, by
conferring the sacraments. And since this sin pertains to irreverence
towards God and the contamination of holy things, as far as the man
who sins is concerned, although holy things in themselves cannot be
contaminated; it follows that such a sin is mortal in its genus.
Reply Obj. 1: Works of charity are not made holy by some process of
consecration, but they belong to the holiness of righteousness, as
being in a way parts of righteousness. Consequently, when a man shows
himself as a minister of God, by doing works of charity, if he be
righteous, he will be made yet holier; but if he be a sinner, he is
thereby disposed to holiness. On the other hand, the sacraments are
holy in themselves owing to their mystical consecration. Wherefore
the holiness of righteousness is required in the minister, that he
may be suitable for his ministry: for which reason he acts
unbecomingly and sins, if while in a state of sin he attempts to
fulfil that ministry.
Reply Obj. 2: He who approaches a sacrament, receives it from a
minister of the Church, not because he is such and such a man, but
because he is a minister of the Church. Consequently, as long as the
latter is tolerated in the ministry, he that receives a sacrament
from him, does not communicate in his sin, but communicates with the
Church from whom he has his ministry. But if the Church, by
degrading, excommunicating, or suspending him, does not tolerate him
in the ministry, he that receives a sacrament from him sins, because
he communicates in his sin.
Reply Obj. 3: A man who is in mortal sin is not perplexed simply, if
by reason of his office it be his bounden duty to minister
sacraments; because he can repent of his sin and so minister
lawfully. But there is nothing unreasonable in his being perplexed,
if we suppose that he wishes to remain in sin.
However, in a case of necessity when even a lay person might baptize,
he would not sin in baptizing. For it is clear that then he does not
exercise the ministry of the Church, but comes to the aid of one who
is in need of his services. It is not so with the other sacraments,
which are not so necessary as baptism, as we shall show further on
(Q. 65, AA. 3, 4; Q. 62, A. 3).
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