finally concludes with these words: "In the reception of the Sacrament of Holy Orders, the candidates receive a more abundant outpouring of grace in order thus to be in a position to advance to a higher perfection."[1] By these last words, "to advance to a higher perfection," the saint declares that the grace of the sacrament, far from being useless, will dispose the subject by an increase of strength to obtain still greater merits; but he expresses, at the same time, how necessary it is for the candidate to prepare himself in a state of grace that is sufficient in order that he may be judged worthy of entering the sanctuary.
In my Moral Theology[2] I have given on this point a long dissertation to establish that those cannot be excused from mortal sin who without having been sufficiently tried by a holy life receive a Holy Order; since they raise themselves to this sublime state without a divine vocation; for one cannot regard those as having been called by God who have not yet succeeded in overcoming a bad habit, especially the habit of offending against chastity. And whenever among those one might be found who is disposed by repentance to receive the Sacrament of Penance, he would nevertheless not be in a condition to receive Holy Orders, for in his case there must be more holiness of life manifested during a long trial. Otherwise the candidate would not be exempt from mortal sin on account of the grave presumption that he wished to intrude into the holy ministry without a vocation. Hence St. Anselm says: "Those who thus thrust themselves into Holy Orders and have in view only their own interests are robbers who arrogate to themselves the grace of God; instead of benediction they
