Whether There Should Be Different Duties or States in the Church?
Objection 1: It would seem that there should not be different duties
or states in the Church. For distinction is opposed to unity. Now the
faithful of Christ are called to unity according to John 17:21, 22:
"That they . . . may be one in Us . . . as We also are one."
Therefore there should not be a distinction of duties and states in
the Church.
Obj. 2: Further, nature does not employ many means where one
suffices. But the working of grace is much more orderly than the
working of nature. Therefore it were more fitting for things
pertaining to the operations of grace to be administered by the same
persons, so that there would not be a distinction of duties and
states in the Church.
Obj. 3: Further, the good of the Church seemingly consists chiefly in
peace, according to Ps. 147:3, "Who hath placed peace in thy
borders," and 2 Cor. 13:11, "Have peace, and the God of peace . . .
shall be with you." Now distinction is a hindrance to peace, for
peace would seem to result from likeness, according to Ecclus. 13:19,
"Every beast loveth its like," while the Philosopher says (Polit.
vii, 5) that "a little difference causes dissension in a state."
Therefore it would seem that there ought not to be a distinction of
states and duties in the Church.
_On the contrary,_ It is written in praise of the Church (Ps. 44:10)
that she is "surrounded with variety": and a gloss on these words
says that "the Queen," namely the Church, "is bedecked with the
teaching of the apostles, the confession of martyrs, the purity of
virgins, the sorrowings of penitents."
_I answer that,_ The difference of states and duties in the Church
regards three things. In the first place it regards the perfection of
the Church. For even as in the order of natural things, perfection,
which in God is simple and uniform, is not to be found in the created
universe except in a multiform and manifold manner, so too, the
fulness of grace, which is centered in Christ as head, flows forth to
His members in various ways, for the perfecting of the body of the
Church. This is the meaning of the Apostle's words (Eph. 4:11, 12):
"He gave some apostles, and some prophets, and other some
evangelists, and other some pastors and doctors for the perfecting of
the saints." Secondly, it regards the need of those actions which are
necessary in the Church. For a diversity of actions requires a
diversity of men appointed to them, in order that all things may be
accomplished without delay or confusion; and this is indicated by the
Apostle (Rom. 12:4, 5), "As in one body we have many members, but all
the members have not the same office, so we being many are one body
in Christ." Thirdly, this belongs to the dignity and beauty of the
Church, which consist in a certain order; wherefore it is written (3
Kings 10:4, 5) that "when the queen of Saba saw all the wisdom of
Solomon . . . and the apartments of his servants, and the order of
his ministers . . . she had no longer any spirit in her." Hence the
Apostle says (2 Tim. 2:20) that "in a great house there are not only
vessels of gold and silver, but also of wood and of earth."
Reply Obj. 1: The distinction of states and duties is not an obstacle
to the unity of the Church, for this results from the unity of faith,
charity, and mutual service, according to the saying of the Apostle
(Eph. 4:16): "From whom the whole body being compacted," namely by
faith, "and fitly joined together," namely by charity, "by what every
joint supplieth," namely by one man serving another.
Reply Obj. 2: Just as nature does not employ many means where one
suffices, so neither does it confine itself to one where many are
required, according to the saying of the Apostle (1 Cor. 12:17), "If
the whole body were the eye, where would be the hearing?" Hence there
was need in the Church, which is Christ's body, for the members to be
differentiated by various duties, states, and grades.
Reply Obj. 3: Just as in the natural body the various members are
held together in unity by the power of the quickening spirit, and are
dissociated from one another as soon as that spirit departs, so too
in the Church's body the peace of the various members is preserved by
the power of the Holy Spirit, Who quickens the body of the Church, as
stated in John 6:64. Hence the Apostle says (Eph. 4:3): "Careful to
keep the unity of the Spirit in the bond of peace." Now a man departs
from this unity of spirit when he seeks his own; just as in an
earthly kingdom peace ceases when the citizens seek each man his own.
Besides, the peace both of mind and of an earthly commonwealth is the
better preserved by a distinction of duties and states, since thereby
the greater number have a share in public actions. Wherefore the
Apostle says (1 Cor. 12:24, 25) that "God hath tempered (_the body_)
together that there might be no schism in the body, but the members
might be mutually careful one for another."
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