Dist. 24, Part 1, Art. 1, Q. 1
Book IV: On the Sacraments · Distinction 24
Articulus I. De ordinis signaculo.
Quaestio I. Utrum ordinandi debeant tonsurari sive coronari.
The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Quaracchi restarts footnote numbering on each printed page; here notes 1–10 are the footer of p. 608 and notes 11–19 the footer of p. 609 (see Notes).
Quantum ad primum ostenditur, quod non debeant clerici tonsurari.
1. Ieremiae quadragesimo nono1 comminatur Dominus his: Dispergam eos in omnem ventum, qui attonsi sunt in comam: si ergo Dominus hoc detestatur, videtur etc.
2. Item, ad Galatas ultimo2: In Christo Iesu neque circumcisio aliquid valet neque praeputium, sed nova creatura: ergo nihil valet in nova lege capillos tondere.
3. Item, caesaries a natura data est in decorem3; sed omnia gratuita salvant ea quae sunt de decore naturae: ergo in nullo Sacramento videtur deponenda caesaries.
Item, videtur, quod non debeant coronari:
4. Primum, quia veritas debet respondere figurae; sed, ut Magister4 dicit, ista capillorum amotio in voto Nazaraeorum fuit praefigurata; sed illi non faciebant coronam, sed totaliter radebant, sicut dicitur Numerorum sexto: ergo etc.
5. Item, amotio capillorum significat amotionem superfluorum5: si ergo non pars superfluitatis, sed tota abiicienda est; videtur, quod totum caput radendum sit.
6. Item, coronae signaculo consueverunt signari stulti6; sed clericos non decet nisi signum sanctitatis et honestatis: ergo videtur, quod nullo modo debeant coronari.
Quaeritur igitur, quae est ratio, quare tonsurantur et coronantur clerici; et quae sit differentia inter coronam et tonsuram; et rursus, quare conversi religiosi tonsuram recipiant, sed non coronam. — Quaeritur etiam, quare in huius Sacramenti susceptione potius consignantur fideles quam in susceptione alterius Sacramenti?
Conclusio.
> Conclusio. Clericos tonsurari cum corona conveniens est ad distinctionem et eruditionem.
Respondeo: Dicendum, quod, sicut infra7 melius videbitur, in Sacramento ordinis datur potestas ad illud nobile officium exsequendum, et haec non omnibus datur nec omnibus dari debet; ideo oportet, personas hoc officium suscipientes primo consignari, et hoc signaculo, quod ostendat distinctionem, et quod etiam sit in eruditionem. Nullum autem ita conveniens est, ut tonsura cum corona: primo ratione situs, quia in superexcellenti parte debet hoc signaculum poni, ut significetur officium nobilitatis, ad quod8 parati sunt. Secundo vero, quia tonsura inferior cum rasura superiori circularem figuram faciunt in capillatura; et illa appellari potest corona, quae significat, eos parari ad regale sacerdotium, secundum illud primae Petri secundo9: Vos estis genus electum, regale sacerdotium; ideo signaculum regale rectissime eis competit ad distinguendum.
Competit nihilominus ad erudiendum; et hoc, quia in talis signaculi collatione est superfluitatis amotio, est summitatis capitis denudatio, est figurae orbicularis impressio. — In primo instruuntur clerici, quid sit vitandum, quoniam superfluitas terreneitatis, secundum illud Apostoli primae ad Timotheum ultimo10: Habentes alimenta, et quibus tegamur, his contenti simus. Unde et in hoc significatur, quod debent esse succincti lumbos mentis. — In secundo instruuntur quantum ad id quod est desiderandum et quod est tenendum, et hoc est bonum supernum, ut, secundum illud Apostoli
p. 609 ad Philippenses tertio11, nostra conversatio sit in caelis. Mente enim debemus excedere Deo et sobrii esse proximo. — In tertio instruuntur, qualiter sit perveniendum. Figura enim orbicularis est simplicissima, capacissima et pulcherrima. In quo significatur, quod simplices debent esse in mente, Sapientiae primo12: In simplicitate cordis quaerite illum etc.; dilatati in affectione, secundae ad Corinthios sexto: Os nostrum patet ad vos, o Corinthii, cor nostrum dilatatum est; et pulcri in conversatione, quia confessio et pulcritudo in conspectu eius, et hoc est per munditiam, secundum illud Psalmi: Ambulans in via immaculata, hic mihi ministrabat.
Et sic patet, quare sic debeant consignari per tonsuram et coronam. Nam tonsura dicitur amotio capillorum a parte inferiori; sed corona amotio capillorum orbicularis a parte superiori; vel posset dici etiam ipse circulus, et tunc corona utrumque comprehenderet13.
1. Ad illud ergo quod obiicitur, quod Dominus minabatur his qui huiusmodi tonsuras observabant; verum est, his qui faciebant ad cultum daemonum14, sed non his qui faciunt ad cultum divinum.
2. Ad illud quod obiicitur, quod in Christo Iesu non valet circumcisio etc.; intelligendum est, quod per se non valet ad iustificationem capillorum amotio, verumtamen ad eruditionem valet15, valet etiam ad distinctionem.
3. Ad illud quod obiicitur, quod caesaries decorat naturam; dicendum, quod decor naturae duplex est: quidam spiritualis et quidam corporalis. Spiritualis decor per gratiam non aufertur, sed augetur; sed corporalis vanus est, secundum illud Proverbiorum ultimo16: Vana est pulcritudo; et iste non est servandus, immo contemnendus ab his qui interiorem volunt servare, secundum illud Apostoli, secundae ad Corinthios quarto: Etsi is qui foris est homo noster, corrumpatur etc., et licet contemptibilis fiat extra, tamen decorus et honorabilis fit intra. Et in hoc significatur, quod huiusmodi cultura exterior est a spiritualibus fugienda.
4. 5. Ad illud quod obiicitur de Nazaraeis, quod totaliter radebantur etc.; dicendum, quod non oportet, veritatem umbrae per omnia assimilari, quoniam diversa diversis temporibus conveniunt. Illi enim primo servabant capillaturam et post radebant; in quo significabatur velamen legis Moysaicae et revelatio evangelicae; sed hic partim raditur, partim reservatur, ut signaculum regale maneat. Plus enim fit corona, ut sit signaculum distinctivum quam figurativum; e contrario erat in voto Nazaraeorum. — Et per hoc patet sequens. Nam sufficienter abdicatio terrenorum figuratur in tonsura — et ideo conversi laici tonsurantur, qui mundum reliquerunt17 — et apertio mentis significatur per summitatis rasuram; ideo non oportet, totam amoveri capillaturam. Praeterea, in ipsa significatione honestas debet attendi; et ideo non debent omnino capilli amoveri, pro eo quod indecens videretur habitus et forma clericalis.
6. Ad illud quod obiicitur de stultis, dicendum, quod non solum stulti coronantur, sed etiam reges; et ideo non est principaliter stultitiae signum; verumtamen et hoc non vacat a mysterio. Qui enim volunt vere Deo servire, oportet, quod stulti fiant huic mundo: quoniam enim in sapientia non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes18. Unde primae ad Corinthios quarto: Nos stulti propter Christum etc.
Alia duo, quae quaeruntur, ex praedictis manifesta sunt, scilicet de tonsura conversorum et de coronatione clericorum: illi enim tondentur, quia temporalibus renuntiant; hi consignantur, quia ad spirituale19 et nobile officium assumuntur.
1. Secundum vim nominis ordo est « rerum parium dispariumque unicuique sua loca tribuens congrua dispositio » (August., XIX. de Civ. Dei, c. 13.), sive aliis verbis, « dispositio superiorum et inferiorum rerum, quae inter se ita aptae sunt, ut una ad alteram referatur. Cum itaque in hoc ministerio multi sint gradus et variae functiones, omnia vero certa ratione distributa sint et collocata; recte et commode ordinis nomen ei impositum videtur » (Catech. Rom., de Sacram. ord. n. 9.). Notandum etiam, quod ordo saepe sumitur pro ordinatione, quae proprie est causa transiens, ille vero effectus permanens, haec actio et Sacramentum, ille status et potestas, non Sacramentum (cfr. infra a. 2. q. 2.). — Ad quatuor huius articuli qq. alii antiqui eodem sensu, sed brevius respondent.
I. In 1. quaestione S. Doctor pro more suo sagaciter et copiose explicat sensus mysticos horum rituum externorum.
De 1. et 2. quaestione: Scot., in utroque Scripto hic q. unica in fine. — S. Thom., hic q. 3. a. 1. quaestiunc. 1. 2. — B. Albert., hic a. 13. 14. — Petr. a Tar., hic q. 1. a. 1. 2. — Richard. a Med., hic a. 1. q. 1. 2. — Durand., hic q. 4. — Dionys. Carth., de hac et seq. q. hic q. 2.
III. De 3. quaestione: S. Thom., loc. cit. quaestiunc. 3. — B. Albert., a. 15. — Petr. a Tar., de hac et seq. q. loc. cit. a. 3. quaestiunc. 1. 2. — Richard. a Med., loc. cit. q. 3.
Quartam quaestionem alii, excepto Petro a Tar., locis citt. tantum tangunt in solutionibus obiectorum, alii eam prorsus omittunt.
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Article I. On the seal of order.
Question I. Whether those to be ordained ought to be tonsured or crowned.
As to the first, it is shown that clerics ought not to be tonsured.
1. In Jeremiah the forty-ninth1 the Lord threatens these: I will scatter them into every wind, who are shorn in [their] hair: if therefore the Lord detests this, it seems etc.
2. Likewise, to the Galatians the last2: In Christ Jesus neither circumcision avails anything nor uncircumcision, but a new creature: therefore in the new law it avails nothing to shear the hair.
3. Likewise, the hair is given by nature for adornment3; but all things of grace preserve those things which pertain to the adornment of nature: therefore in no Sacrament does it seem that the hair should be laid aside.
Likewise, it seems that they ought not to be crowned:
4. First, because the truth ought to correspond to the figure; but, as the Master4 says, this removal of the hair was prefigured in the vow of the Nazarites; but they did not make a crown, but shaved wholly, as is said in Numbers the sixth: therefore etc.
5. Likewise, the removal of the hair signifies the removal of superfluous things5: if therefore not [only] the part of superfluity, but the whole is to be cast off; it seems that the whole head ought to be shaved.
6. Likewise, fools are wont to be marked with the seal of the crown6; but nothing befits clerics except a sign of holiness and honorableness: therefore it seems that they ought in no way to be crowned.
It is asked, therefore, what is the reason why clerics are tonsured and crowned; and what is the difference between the crown and the tonsure; and again, why converted religious receive the tonsure but not the crown. — It is also asked why in the reception of this Sacrament the faithful are marked rather than in the reception of another Sacrament?
Conclusion.
> Conclusion. That clerics be tonsured with a crown is fitting for distinction and instruction.
I respond: It must be said that, as will be seen better below7, in the Sacrament of order there is given a power for carrying out that noble office, and this is not given to all nor ought to be given to all; therefore it behooves that the persons receiving this office first be marked, and [marked] with this seal, which would show distinction, and which also would be for instruction. Now nothing is so fitting as the tonsure with the crown: first, by reason of situation, because in the most excellent part ought this seal to be placed, so that the office of nobility may be signified, for which8 they are prepared. But secondly, because the lower tonsure with the upper shaving make a circular figure in the head of hair; and it can be called a crown, which signifies that they are prepared for the royal priesthood, according to that [word] of the first [epistle] of Peter, the second [chapter]9: You are a chosen race, a royal priesthood; therefore the royal seal most rightly befits them for distinguishing.
It befits [them] nonetheless for instructing; and this, because in the conferral of such a seal there is the removal of superfluity, there is the denuding of the top of the head, there is the impression of a circular figure. — In the first, clerics are instructed what is to be avoided, namely the superfluity of earthliness, according to that [word] of the Apostle, first to Timothy the last10: Having food, and wherewith to be covered, with these let us be content. Whence also in this it is signified that they ought to be girded about the loins of the mind. — In the second they are instructed as to that which is to be desired and which is to be held, and this is the supernal good, so that, according to that [word] of the Apostle
p. 609 to the Philippians the third11, our conversation may be in heaven. In mind indeed we ought to go beyond unto God and to be sober toward the neighbor. — In the third they are instructed how it is to be attained. For the circular figure is the simplest, most capacious, and most beautiful. In which is signified that they ought to be simple in mind, Wisdom the first12: In simplicity of heart seek him etc.; enlarged in affection, second to the Corinthians the sixth: Our mouth is open to you, O Corinthians, our heart is enlarged; and beautiful in conversation, because confession and beauty are in his sight, and this is through cleanness, according to that [word] of the Psalm: He that walked in the immaculate way, he ministered to me.
And thus it is clear why they ought to be marked in this way by the tonsure and the crown. For tonsure is called the removal of hair from the lower part; but crown the circular removal of hair from the upper part; or it could also be called the circle itself, and then the crown would comprehend both13.
1. To that, therefore, which is objected, that the Lord threatened those who observed tonsures of this kind; it is true of those who did [it] for the worship of demons14, but not of those who do [it] for the divine worship.
2. To that which is objected, that in Christ Jesus circumcision does not avail etc.; it must be understood that of itself the removal of hair does not avail for justification, nevertheless it avails for instruction15, it avails also for distinction.
3. To that which is objected, that the hair adorns nature; it must be said that the adornment of nature is twofold: one spiritual and one corporal. The spiritual adornment is not taken away by grace, but increased; but the corporal is vain, according to that [word] of Proverbs the last16: Beauty is vain; and this is not to be preserved, rather to be despised by those who wish to preserve the interior [adornment], according to that [word] of the Apostle, second to the Corinthians the fourth: Though our outward man be corrupted etc., and although he becomes contemptible without, yet he becomes comely and honorable within. And in this is signified that such exterior cultivation is to be fled by spiritual [persons].
4. 5. To that which is objected concerning the Nazarites, that they were wholly shaved etc.; it must be said that it is not necessary that the truth be likened to the shadow in all things, since diverse things befit diverse times. For they first kept the head of hair and afterward shaved; in which was signified the veil of the Mosaic law and the revelation of the evangelical [law]; but here it is partly shaved, partly reserved, so that the royal seal may remain. For the crown is made more that it may be a distinctive seal rather than a figurative one; on the contrary [it was] in the vow of the Nazarites. — And by this the following is clear. For the abdication of earthly things is sufficiently figured in the tonsure — and therefore converted laymen are tonsured, who have left the world17 — and the opening of the mind is signified by the shaving of the top; therefore it is not necessary that the whole head of hair be removed. Moreover, in the signification itself honorableness ought to be attended to; and therefore the hairs ought not to be wholly removed, for the reason that the habit and form of clerics would seem unbecoming.
6. To that which is objected concerning fools, it must be said that not only fools are crowned, but also kings; and therefore it is not principally a sign of folly; nevertheless this too is not devoid of mystery. For those who wish truly to serve God, it behooves that they become fools to this world: for since in wisdom the world by wisdom did not know God, it pleased God by the folly of preaching to save those who believe18. Whence first to the Corinthians the fourth: We [are] fools for Christ's sake etc.
The other two [things] which are asked are manifest from the aforesaid, namely concerning the tonsure of the converted and the coronation of clerics: for the former are tonsured, because they renounce temporal things; the latter are marked, because they are assumed to a spiritual19 and noble office.
1. According to the force of the name, order is "a disposition apportioning to each of things equal and unequal their fitting places" (Augustine, XIX On the City of God, c. 13), or in other words, "a disposition of higher and lower things, which are so fitted to one another that the one is referred to the other. Since therefore in this ministry there are many grades and various functions, but all are distributed and arranged by a certain plan, rightly and fittingly does the name of order seem imposed on it" (Roman Catechism, on the Sacrament of order, n. 9). It is also to be noted that order is often taken for ordination, which properly is a transient cause, but the former [is] a permanent effect; the latter action and Sacrament, the former status and power, not Sacrament (cf. below, a. 2, q. 2). — To the four questions of this article the other ancients respond in the same sense, but more briefly.
I. In the 1st question the Holy Doctor, according to his custom, sagaciously and copiously explains the mystical senses of these external rites.
On the 1st and 2nd question: Scotus, in each Writing here q. single at the end. — St. Thomas, here q. 3, a. 1, subquestion 1, 2. — B. Albert, here a. 13, 14. — Peter of Tarentaise, here q. 1, a. 1, 2. — Richard of Middleton, here a. 1, q. 1, 2. — Durandus, here q. 4. — Dionysius the Carthusian, on this and the following q. here q. 2.
III. On the 3rd question: St. Thomas, loc. cit. subquestion 3. — B. Albert, a. 15. — Peter of Tarentaise, on this and the following q. loc. cit. a. 3, subquestion 1, 2. — Richard of Middleton, loc. cit. q. 3.
The fourth question the others, except Peter of Tarentaise, in the cited places only touch upon in the solutions of the objections; others omit it entirely.
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- 1Vers. 32.Verse 32. (Jer. 49, 32.)
- 2Vers. 15.Verse 15. (Gal. 6, 15.)
- 3Isidor., XI. Etymolog. c. 1. n. 28: Capilli vocati, quasi capitis pili, facti, ut et decorem praestent etc. August., Enarrat. in Ps. 51. n. 9, dicit, quod « capilli non superflue facti sunt a Deo in corpore hominum, sed ad aliquod ornamentum ».Isidore, XI Etymologies c. 1, n. 28: Capilli (hairs), so called as it were capitis pili (the hairs of the head), made that they may also afford adornment, etc. Augustine, Commentary on Ps. 51, n. 9, says that "the hairs were not made superfluously by God on the body of men, but for some ornament."
- 4Hic c. 4, ubi etiam modum radendi ex Num. 6, 18. proponit. Cfr. Act. 21, 24.Here c. 4, where he also sets forth the manner of shaving from Num. 6, 18. Cf. Acts 21, 24.
- 5August., Enarrat. in Ps. 51. n. 9: Nam isti capilli superflua rerum temporalium significant. Cfr. Enarrat. in Ps. 140. n. 8.Augustine, Commentary on Ps. 51, n. 9: For these hairs signify the superfluities of temporal things. Cf. Commentary on Ps. 140, n. 8.
- 6Teste Aristophane, tonsura capillorum signum erat servitutis. Dicit enim in Avib.: Δοῦλος ὢν, κόμην ἔχεις i. e. servus cum sis, comam habes sive nutris? Secundum Gregor. Turon., III. Histor. Francor. c. 18, Chrotechildis regina aiebat: Satius enim mihi est, si ad regnum non eriguntur [filii], mortuos eos videre quam tonsos.On the testimony of Aristophanes, the tonsure of the hair was a sign of servitude. For he says in Birds: Δοῦλος ὢν, κόμην ἔχεις, i.e. "being a slave, do you have long hair or wear it?" According to Gregory of Tours, III History of the Franks c. 18, queen Chrotechildis said: "It is better for me, if [my sons] are not raised to the kingdom, to see them dead than tonsured."
- 7Art. 2. q. 2. — Inferius post exsequendum [cod. G exercendum] Vat. prosequitur et quoniam haec etc. Subinde pro hoc officium multi codd. perperam hoc signaculum.Art. 2, q. 2. — Below, after exsequendum [cod. G exercendum] the Vatican [edition] continues et quoniam haec etc. Then, for hoc officium, many codices wrongly [read] hoc signaculum.
- 8Codd. I K significetur nobilitas, ad quam.Codices I K [read] significetur nobilitas, ad quam.
- 9Ver. 9: Vos autem genus etc. Cfr. hic lit. Magistri, c. 4.Verse 9: But you [are] a race etc. Cf. here the text of the Master, c. 4.
- 10Vers. 8: Habentes autem alimenta... his contenti simus [ita etiam codd. F Z]. — Seq. locus est I. Petr. 1, 13. Cfr. Eph. 6, 14.Verse 8: But having food... with these let us be content [so also codices F Z]. — The following passage is I Pet. 1, 13. Cf. Eph. 6, 14.
- 11Vers. 20: Nostra autem conversatio in caelis est. — Subinde respicitur II. Cor. 5, 13: Sive enim mente excedimus, Deo, sive sobrii sumus, vobis. — Pro excedere edd. accedere.Verse 20: But our conversation is in heaven. — Thereupon II Cor. 5, 13 is regarded: For whether we be beside ourselves, it is to God; or whether we be sober, it is for you. — For excedere the editions [read] accedere.
- 12Vers. 1. — Seq. locus est II. Cor. 6, 11; tertius Ps. 95, 6; quartus Ps. 100, 6. — De praestantia circuli vide Aristot., I. de Caelo et mundo, text. 12. (c. 2.); II. text. 22. seqq. (c. 4.); V. Metaph. text. 11. (IV. c. 6.); et August., de Quantit. animae, c. 11. n. 17. seqq. Honorius Augustod., I. Gemmae animae, c. 195: Rotunditas autem, quae remanet crinium, est ornatus virtutum; capilli vero in circulum coaequantur, quia omnes virtutes in concordia caritatis consummantur etc.Verse 1. — The following passage is II Cor. 6, 11; the third Ps. 95, 6; the fourth Ps. 100, 6. — On the excellence of the circle see Aristotle, I On the Heaven and the World, text 12 (c. 2); II text 22 seqq. (c. 4); V Metaphysics text 11 (IV c. 6); and Augustine, On the Quantity of the Soul, c. 11, n. 17 seqq. Honorius of Autun, I Gemma animae, c. 195: "But the roundness which remains of the hair is the ornament of the virtues; and the hairs are equalized into a circle, because all the virtues are consummated in the concord of charity," etc.
- 13Vide hic lit. Magistri, c. 4, et Isidor., II. de Offic. eccles. c. 4. n. 4. — Post vel Vat. cum pluribus codd. addit corona.See here the text of the Master, c. 4, and Isidore, II On the Offices of the Church c. 4, n. 4. — After vel the Vatican [edition], with several codices, adds corona.
- 14Sic idololatrae sacerdotes, qui erant Isidis sacris devoti, caput radebant (cfr. Hieron., XIII. in Ezech. 44, 17, et Ambros., Epist. 58. n. 3.); cuius sacerdotium aucupatus, Commodus Caesar caput rasit, ut refert Spartianus.Thus the idolatrous priests, who were devoted to the rites of Isis, shaved the head (cf. Jerome, XIII On Ezekiel 44, 17, and Ambrose, Letter 58, n. 3); coveting whose priesthood, Commodus Caesar shaved his head, as Spartianus reports.
- 15Plures codd. valet tamen ad eruditionem.Several codices [read] valet tamen ad eruditionem (it avails nevertheless for instruction).
- 16Vers. 30. — Seq. textus est II. Cor. 4, 16: Sed licet is etc.Verse 30. — The following text is II Cor. 4, 16: Sed licet is (But although the [outer man]) etc.
- 17Cfr. Dionys., de Eccles. Hierarch. c. 6. p. II; August., de Opere monachor. c. 31. n. 39. seq. — Mox post summitatis in cod. X secunda manus addidit capitis (cfr. hic lit. Magistri, c. 4.).Cf. Dionysius, On the Ecclesiastical Hierarchy c. 6, p. II; Augustine, On the Work of Monks c. 31, n. 39 seq. — Shortly after, following summitatis, in codex X a second hand added capitis (cf. here the text of the Master, c. 4).
- 18Epist. I. Cor. 1, 21: Nam quia in Dei sapientia etc. — Seq. locus est ibid. 4, 10. — Gregor. Turon., I. de Gloria Martyr. c. 28: Petrus Apostolus (an. 66, 29 Iun.) ob humilitatem docendam caput desuper tonderi instituit etc. Beda, V. Histor. Gentis Anglor. c. 22: Neque vere ob id tantum in coronam attondimur, quia Petrus ita attonsus est, sed quia Petrus in memoriam dominicae passionis ita attonsus est, idcirco et nos, qui per eandem passionem salvari desideramus, ipsius passionis signum cum illo in vertice, summa videlicet corporis nostri parte, gestamus etc.Epistle I Cor. 1, 21: For seeing that in the wisdom of God etc. — The following passage is ibid. 4, 10. — Gregory of Tours, I On the Glory of the Martyrs c. 28: The Apostle Peter (in the year 66, 29 June) instituted that the head be shaved on top for the teaching of humility, etc. Bede, V History of the English People c. 22: "Nor indeed are we shaved into a crown only for this, because Peter was so tonsured, but because Peter was so tonsured in memory of the Lord's passion; therefore we too, who desire to be saved through the same passion, bear the sign of his passion together with him on the crown of the head, namely the highest part of our body," etc.
- 19Cod. L (E a secunda manu) speciale, alii codd. et ed. 1 facile.Codex L (E by a second hand) [reads] speciale; the other codices and the 1st edition [read] facile. ---