Whether those of illegitimate birth should be debarred from receiving Orders?
Objection 1: It would seem that those who are of illegitimate birth should not be debarred from receiving Orders. For the son should not bear the iniquity of the father (Ezech. 18:20); and yet he would if this were an impediment to his receiving Orders. Therefore, etc.
Objection 2: Further, one's own fault is a greater impediment than the fault of another. Now unlawful intercourse does not always debar a man from receiving Orders. Therefore neither should he be debarred by the unlawful intercourse of his father.
On the contrary, It is written (Dt. 23:2): "A mamzer, that is to say, one born of a prostitute, shall not enter into the Church of the Lord until the tenth generation." Much less therefore should he be ordained.
I answer that, Those who are ordained are placed in a position of dignity over others. Hence by a kind of propriety it is requisite that they should be without reproach, not for the validity but for the lawfulness of the sacrament, namely that they should be of good repute, bedecked with a virtuous life, and not publicly penitent. And since a man's good name is bedimmed by a sinful origin, therefore those also who are born of an unlawful union are debarred from receiving orders, unless they receive a dispensation; and this is the more difficult to obtain, according as their origin is more discreditable.
Reply to Objection 1: Irregularity is not a punishment due for sin. Hence it is clear that those who are of illegitimate birth do not bear the iniquity of their father through being irregular.
Reply to Objection 2: What a man does by his own act can be removed by repentance and by a contrary act; not so the things which are from nature. Hence the comparison fails between sinful act and sinful origin.
Supp. · Q. 39, Art. 6: Whether lack of members should be an impediment?
Whether lack of members should be an impediment?
Objection 1: It would seem that a man ought not to be debarred from receiving Orders on account of a lack of members. For one who is afflicted should not receive additional affliction. Therefore a man ought not to be deprived of the degree of Orders on account of his suffering a bodily defect.
Objection 2: Further, integrity of discretion is more necessary for the act of orders than integrity of body. But some can be ordained before the years of discretion. Therefore they can also be ordained though deficient in body.
On the contrary, The like were debarred from the ministry of the Old Law (Lev. 21:18, seqq.). Much more therefore should they be debarred in the New Law.
We shall speak of bigamy in the treatise on Matrimony (Q 66).
I answer that, As appears from what we have said above (AA 3,4,5), a man is disqualified from receiving Orders, either on account of an impediment to the act, or on account of an impediment affecting his personal comeliness. Hence he who suffers from a lack of members is debarred from receiving Orders, if the defect be such as to cause a notable blemish, whereby a man's comeliness is bedimmed (for instance if his nose be cut off) or the exercise of his Order imperilled; otherwise he is not debarred. This integrity, however, is necessary for the lawfulness and not for the validity of the sacrament.
This suffices for the Replies to the Objections.
Supp. · Question 40: Of the Things Annexed to the Sacrament of Order (seven Articles)
OF THE THINGS ANNEXED TO THE SACRAMENT OF ORDER (SEVEN ARTICLES)
We must now consider the things that are annexed to the sacrament of Order. Under this head there are seven points of inquiry:
(1) Whether those who are ordained ought to be shaven and tonsured in the form of a crown?
(2) Whether the tonsure is an Order?
(3) Whether by receiving the tonsure one renounces temporal goods?
(4) Whether above the priestly Order there should be an episcopal power?
(5) Whether the episcopate is an Order?
(6) Whether in the Church there can be any power above the episcopate?
(7) Whether the vestments of the ministers are fittingly instituted by the Church?