Dist. 24, Part 1, Art. 1, Q. 2
Book IV: On the Sacraments · Distinction 24
Quaestio II. Utrum corona sit Sacramentum.
Secundo quaeritur, utrum corona sit Sacramentum. Et quod sic, videtur:
1. Quia «corona est signaculum», sicut dicitur in littera1; et est signum rei sacrae, scilicet elevationis mentis ad caelestia: ergo videtur, quod corona sit Sacramentum.
2. Item, in spiritualibus corporalia non fiunt propter corporalia, sed propter spiritualia: ergo talis consignatio in capillis fit propter spiritualem significationem; sed signum exterius, cui respondet interius, est Sacramentum2: ergo etc.
3. Item, corona non datur a quolibet, sed ab episcopo, vel personis, quae habent dignitatem specialem3: ergo importat aliquam excellentiam; sed non quantum ad id quod est exterius, quia barbarus potest eam facere: ergo quantum ad id quod est interius: ergo etc.
4. Item, ex corona efficitur aliquis et dicitur clericus; sed clericus et laicus distinguuntur: ergo omnes fideles aut habent Sacramentum ordinis, aut laici dicuntur; videtur, quod coronati recipiunt in tonsuratione4 vel coronatione Sacramentum ordinis.
Contra: 1. Non distinguuntur nisi septem gradus, sicut assignantur in littera5; sed corona antecedit omnes illos gradus: ergo non ponit in aliquo gradu ordinis, ergo non est Sacramentum ordinis nec aliud, constat: ergo etc.
2. Item, in omni ordine traditur aliqua potestas; sed in corona nulla omnino traditur: ergo corona non est ordo. Prima patet per definitionem ordinis6; secunda manifestatur in collatione coronae, ubi non fit mentio de aliqua potestate.
3. Item, in ordinibus datur nobile Sacramentum, ac per hoc debent cum magna solemnitate dari, unde non dantur nisi in Missa; sed corona datur extra Missam7: ergo etc.
Conclusio.
Corona clericorum nec est Sacramentum nec ordo, sed tantum dispositio quaedam ad utrumque.
Respondeo: Dicendum, quod sicut in transeuntibus de uno statu ad alium praemittitur aliquid praeparatorium, quod non ponit in statu, sed disponit; sic in proposito intelligendum est. Nam suscipientes ordinis Sacramentum in quodam speciali statu inter fideles collocantur. Unde quemadmodum inter statum saecularem et religiosum medius est novitiatus, in quo nec saecularis nec religiosus est proprie, cum non voverit ea quae sunt religionis servare; et sicut inter fideles et infideles medii sunt catechumeni, qui tamen non sunt inter fideles computandi, immo hora communionis de ecclesia consueverunt emitti, sicut novitii de capitulis: sic clerici medii sunt, in quantum habent tonsuram, inter laicos et ordinatos. Quia tamen signum istud omnibus tonsuratis, sive sint ordinati, sive non8, est p. 611commune; ideo omnes clerici nuncupantur, et confunditur nomen. Sicut ergo novitiatus non est religio, sed ad religionem disponit; et catechumenatus sive catechizatio non est baptismus, sed dispositio et praeparatio: sic commune signaculum non est Sacramentum nec ordo, sed tantum dispositio.
1. Ad illud quod obiicitur, quod est sacrae rei signum; dicendum, quod ista non est tota ratio Sacramenti, sed amplius oportet addere. Non enim sufficit signatio, nisi etiam aliquid ibi conferatur; quod cum non fiat in corona, quia nulla traditur spiritualis potestas, patet, quod non est ordo.
2. Ad illud quod obiicitur, quod non fit nisi propter spirituale; dicendum, quod verum est, quod corona fit propter spirituale, non tamen propter spirituale officium, quod ibi detur, sed quod figuratur, et ad quod homo configuratur et praeparatur9; et ideo non frustra fit.
3. Ad illud quod obiicitur, quod datur a persona excellenti; dicendum, quod eiusdem est praeparare materiam et formam adducere; et quoniam praeparat ad ordinis Sacramentum, qui ponit hominem in statu excellentiae, et qui etiam10 traditur a personis excellentibus; ideo et corona, non ratione sui, sed ratione eius ad quod disponit.
4. Ultimum quod obiicit, iam determinatum est, quia nec laicus est proprie nec ordinatus; sed tamen magis se tenet cum ordinato: sicut novitius plus appropinquat ad statum religionis et sicut dicitur religiosus, quamvis non professus dicatur; sic habens coronam dicitur clericus, cum tamen non sit ordinatus11. Et sic patet totum.
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Question II. Whether the corona is a sacrament.
In the second place inquiry is made whether the corona [the clerical crown] is a sacrament. And that it is, seems [to be so]:
1. Because "the corona is a seal," as is said in the text1; and it is the sign of a sacred thing, namely of the elevation of the mind to heavenly things: therefore it seems that the corona is a sacrament.
2. Likewise, in spiritual matters bodily things are not done for the sake of bodily things, but for the sake of spiritual things: therefore such a marking upon the hair is done for the sake of a spiritual signification; but an outward sign, to which an inward [reality] corresponds, is a sacrament2: therefore etc.
3. Likewise, the corona is not conferred by just anyone, but by a bishop, or by persons who have a special dignity3: therefore it implies some excellence; but not as to that which is outward, since a barbarian can make it: therefore as to that which is inward: therefore etc.
4. Likewise, from the corona someone is made and is called a cleric; but cleric and layman are distinguished: therefore all the faithful either have the sacrament of order, or are called laymen; it seems that those crowned receive, in the tonsuring4 or crowning, the sacrament of order.
On the contrary: 1. There are distinguished only seven grades, as they are assigned in the text5; but the corona precedes all those grades: therefore it does not place [one] in any grade of order, therefore it is not the sacrament of order, nor anything else, this is established: therefore etc.
2. Likewise, in every order some power is handed on; but in the corona none whatever is handed on: therefore the corona is not an order. The first [point] is clear through the definition of order6; the second is shown in the conferral of the corona, where no mention is made of any power.
3. Likewise, in the orders a noble sacrament is given, and on this account they ought to be given with great solemnity, whence they are not given except in the Mass; but the corona is given outside the Mass7: therefore etc.
Conclusion.
The corona of clerics is neither a sacrament nor an order, but only a certain disposition toward both.
I respond: It must be said that, just as in those passing over from one state to another something preparatory is sent ahead, which does not place [one] in the state but disposes [him]; so it must be understood in the matter at hand. For those receiving the sacrament of order are placed in a certain special state among the faithful. Whence, just as between the secular and the religious state the novitiate is a middle [state], in which one is neither properly secular nor religious, since he has not vowed to keep the things that are of religion; and just as between the faithful and the unbelievers the catechumens are a middle [group], who nevertheless are not to be counted among the faithful, but rather at the hour of communion were customarily sent out of the church, as novices from the chapters: so clerics are a middle [group], inasmuch as they have the tonsure, between laymen and the ordained. Yet because this sign, to all the tonsured, whether they be ordained or not8, is p. 611common; therefore all are called clerics, and the name is confounded. Just as therefore the novitiate is not religion, but disposes toward religion; and the catechumenate or catechizing is not baptism, but a disposition and preparation: so the common seal is not a sacrament nor an order, but only a disposition.
1. To that which is objected, that it is the sign of a sacred thing; it must be said that this is not the whole account of a sacrament, but it is necessary to add more. For a signing does not suffice, unless something also be conferred therein; and since this does not happen in the corona, because no spiritual power is handed on, it is clear that it is not an order.
2. To that which is objected, that it is done only for the sake of the spiritual; it must be said that it is true that the corona is done for the sake of the spiritual, yet not for the sake of a spiritual office which is given there, but [for the sake of that] which is figured, and to which a man is configured and prepared9; and therefore it is not done in vain.
3. To that which is objected, that it is conferred by an excellent person; it must be said that it belongs to the same [agent] to prepare the matter and to bring in the form; and since it prepares for the sacrament of order, which places a man in a state of excellence, and which also10 is handed on by excellent persons; therefore the corona too [is conferred by an excellent person], not by reason of itself, but by reason of that toward which it disposes.
4. The last [objection] which he makes has already been determined, since [the cleric] is neither properly a layman nor ordained; but nevertheless he holds more with the ordained: just as a novice more nearly approaches the state of religion, and just as he is called religious, although he is said not to be professed; so one having the corona is called a cleric, although he is nevertheless not ordained11. And thus the whole is clear.
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- 1Hic c. 4. — Supra lit. Magistri, d. I. c. 2: Sacramentum est sacrae rei signum.Here, c. 4. — Above, in the text of the Master, d. 1, c. 2: A sacrament is the sign of a sacred thing.
- 2Vide supra lit. Magistri, d. I. c. 4.See above, in the text of the Master, d. 1, c. 4.
- 3Cod. H et ed. I spiritualem. Mox pro importat cod. A spectat ad.Codex H and edition I [read] spiritualem [spiritual]. Presently, for importat [implies], codex A [reads] spectat ad [pertains to].
- 4Cod. O tonsione, edd. susceptione, cui cod. L (E a secunda manu) addit coronae, nonnulli codd. omittunt in tonsuratione vel coronatione.Codex O [reads] tonsione [tonsuring], the editions susceptione [reception], to which codex L (E by a second hand) adds coronae [of the corona]; several codices omit in tonsuratione vel coronatione [in the tonsuring or crowning].
- 5Hic c. 3. — Inferius pro ponit edd. ponitur.Here, c. 3. — Below, for ponit [it places] the editions [read] ponitur [it is placed].
- 6Hic in lit. Magistri, c. 13. positam.[The definition] set down here in the text of the Master, c. 13.
- 7Pontificale Roman. dicit: Clericatus seu prima tonsura quocumque die, hora et loco conferri potest.The Roman Pontifical says: The clerical state, or first tonsure, can be conferred on any day, hour, and place.
- 8Fide codd. A F G H I K O X aa supplevimus tonsuratis, sive sint ordinati, sive non. In fine corp. pro commune signaculum codd. L U coronae signaculum.On the authority of codices A F G H I K O X aa we have supplied tonsuratis, sive sint ordinati, sive non [to the tonsured, whether they be ordained or not]. At the end of the body [of the article], for commune signaculum [common seal] codices L U [read] coronae signaculum [seal of the corona].
- 9Edd. legunt: quod ibi figuretur, et ad hoc, quod homo configuretur et praeparetur.The editions read: that it be figured therein, and unto this, that a man be configured and prepared.
- 10Pro etiam cod. I (P a secunda manu) ordo sive status. In fine solut. post disponit [Vat. disponitur] cod. aa supplet traditur ab excellenti persona.For etiam [also], codex I (P by a second hand) [reads] ordo sive status [order or state]. At the end of the solution, after disponit [it disposes] ([the] Vatican [edition]: disponitur [it is disposed]), codex aa supplies traditur ab excellenti persona [it is handed on by an excellent person].
- 11Hinc novitii et clerici gaudent privilegiis respectivis. — Vide scholion ad praecedentem quaest.Hence novices and clerics enjoy their respective privileges. — See the scholion to the preceding question.