Dist. 24, Part 1, Art. 2, Q. 1
Book IV: On the Sacraments · Distinction 24
Articulus II. De ordinis Sacramento in generali.
Consequenter quantum ad secundum articulum quaeritur de Sacramento ordinis in generali, de quo quaeruntur quatuor. Primo quaeritur, utrum ordo sit in Ecclesia. Secundo, utrum sit Sacramentum. Tertio, utrum sit Sacramentum novae legis proprium. Quarto, utrum sit Sacramentum unum.
Quaestio I. Utrum ordo sit in Ecclesia.
Quantum ad primum sic proceditur et ostenditur, quod in Ecclesia sit ordo:
1. Primo per illud quod dicitur primae ad Corinthios duodecimo1, quod Ecclesia similis est corpori organico; sed corpus organicum ad sui perfectionem necessario requirit ordinationem: ergo etc.
2. Item, hoc videtur Exodi vigesimo quinto2: Vide omnia, et fac secundum exemplar, quod tibi in monte monstratum est: ergo Ecclesia militans imitari debet triumphantem; ut enim dicit Apostolus, omnia haec exemplaria sunt caelestium. Si ergo in Ecclesia triumphante ordo est, ut in Angelis, patet etc.
3. Item, Ecclesia constituitur ex duplici pariete, scilicet laicali et clericali; sed in pariete laicali est ordo, utpote imperator, rex, dux, comes, tribunus, centurio et decurio, omnia haec ordinem dicunt: si ergo Ecclesia militat militia spirituali, videtur, quod et ipsa debeat esse ut castrorum acies ordinata3.
4. Item, ubicumque est multitudo, aut confusa est, aut ad ordinem redacta est4 ad regimen: ergo si in ecclesiastica multitudine confusio necessario vitatur, necesse est, quod ibi ponatur ordo.
Contra: 1. Ubicumque est ordo, ibi est distinctio; sed ut dicitur ad Galatas tertio5: Omnes nos unum sumus in Christo — intelligendum de omnibus fidelibus — ergo ibi non videtur esse ordo.
2. Item, ubicumque est ordo, ibi est determinata praelatio et subiectio; sed in Ecclesia quilibet se debet reputare infimum, sicut dicitur ad Philippenses secundo6: In humilitate superiores sibi invicem etc.; Lucae vigesimo secundo: Quicumque voluerit inter vos maior esse etc.
3. Item, ubi est ordo, ibi est praelatio et dominium, et ubi hoc est, ibi est aliqua subiectio et servitus; sed omnes fideles in libertatem vocati sunt, sicut dicitur ad Galatas quinto7: ergo inter fideles in Ecclesia nullus est ordo.
4. Item, si est ordo, aut ergo secundum bona naturae, aut secundum bona fortunae, aut secundum dona gratiae. Si secundum bona naturae: ergo ille debet esse superior, qui est industrior et qui fortior; et hoc falsum. Si secundum bona fortunae: ergo ille superior, qui ditior et potentior. Si secundum dona gratiae; sed nemo scit, quis habet de gratia plus vel minus: ergo nemo scit, quis sit subditus, aut quis sit praelatus: ergo non videtur, quod sit8 aliquis ordo.
Conclusio. Ordinem esse necessarium in Ecclesia, duplici ratione probatur.
Respondeo: Dicendum, quod necessarius est ordo in Ecclesia duplici ratione, scilicet propter pulcritudinem et propter rectitudinem. — Cum enim sit magna multitudo in Ecclesia, nisi esset ordo, manifeste appareret confusio, et haec est multitudinis foedatio. Unde omnis sapiens, qui, eo ipso quod sapiens, pulcritudinis amator est, non producit multa sine ordine9; et in hoc maxime apparet sapientia Dei, quae inter omnia opera sua manifestatur in constitutione Ecclesiae. — Necessarius est etiam ordo propter rectitudinem. Etenim multitudo, cum est in statu, in quo deviare potest, errat, si non habet ducem nec rectorem, sicut dicitur tertii Regum ultimo10: Vidi cunctum Israel dispersum in montibus, sicut oves non habentes pastorem. Quoniam ergo multitudo Ecclesiae est in statu, in quo potest deviare, indiget capite et regimine; et cum unus non possit omnibus sufficere nec ad omnia: ideo oportuit se-
cundum plus et minus ecclesiastica officia et potestates distribuere, ut Ecclesia regatur et dirigatur sine errore1b. — Et concedendae sunt rationes ad hoc.
1. Ad illud ergo quod obiicitur de unitate, dicendum, quod sicut in corpore nostro est considerare naturam, per quam est unitas et convenientia, et naturam, secundum quam est distinctio sive differentia — prima complexio, secunda est organizatio — sic in corpore, quod est Ecclesia. Per naturam enim caritatis omnes unimur, sed per dona alia gratiarum, quae Apostolus enumerat primae ad Corinthios duodecimo2b, distinguimur et ordinamur.
2. Ad illud quod obiicitur, quod unusquisque se debet reputare inferiorem; dicendum, quod reputare se inferiorem est dupliciter: vel quantum ad vitae meritum, vel quantum ad officium. Quantum ad vitae meritum, quia nemo scit, quanti meriti sit, sic debet se reputare inferiorem; sed quantum ad officium non oportet, et quantum ad hoc attenditur ordo.
3. Ad illud quod obiicitur de libertate, dicendum, quod libertas haec non excludit subiectionem, cum ipse Apostolus dicat ad Hebraeos ultimo3b: Obedite praepositis vestris per omnia; sed excludit ignominiam servitutis, in qua est ille qui est servus peccati, et ita non excludit ordinem. — Vel dicendum, quod alii subiici est dupliciter, scilicet timore et amore. Qui subiicitur amore, ambulat in libertate spiritus4b sicut filius; qui ex timore, est quodam modo servus; et in bonis et iustis non est subiectio per timorem, sed per amorem; et talis subiectio et praelatio et ordo in nullo praeiudicat libertati.
4. Ad illud quod quaeritur, secundum quae dona attendatur ordo; dicendum, quod secundum dona gratiae gratis datae, quae quidem est potestas ad aliquod officium deputata; et de hac certi sumus certitudine probabilitatis, et haec stat et non variatur, etiam gratia gratum faciente abscedente; etsi enim gratia gratum faciens reddat dignum, talis5b gratia gratis data collocat in ordine et gradu. Et sic patet totum.
I. Quod in Ecclesia debeat esse ordo, quatenus significat gradus distinctos, disponentes ad certa ministeria ecclesiastica, S. Bonav. duabus rationibus congruentiae, quae sumtae sunt ex pulcritudine et rectitudine Ecclesiae, egregie probat (cfr. Breviloq. p. VI. c. 12; nec non Concil. Trident. Sess. XXIII. c. 4. et can. 2.).
De 1. quaestione: Scot., hic q. unica n. 2. seqq. — S. Thom., hic q. 1. a. 1. quaestiunc. 1. 2, q. 2. a. 1. quaestiunc. 1; Suppl. q. 34. a. 1, q. 37. a. 1. — B. Albert. rem tangit hic a. 2. 5. — Petr. a Tar., hic q. 2. a. 1. — Richard. a Med., hic a. 3. q. 1. — Dionys. Carth., hic q. 3.
II. Quoad 2. quaestionem a Concilio Trident. (loc. cit. can. 3.) damnatur error dicentium, «ordinem sive sacram ordinationem non esse vere et proprie Sacramentum a Christo Domino institutum»; non tamen definitum est, omnes ordines, etiam minores habere rationem Sacramenti, quod plurimi recentiores contra plerosque antiquos valde probabiliter negant. — Scot. (loc. cit. n. 2. seq.) arguit contra definitionem ordinis, quod sit ordinata potestas etc., quam hic exhibet S. Bonav.; sed in ipsa re vix est dissensus (cfr. infra p. II. dub. 6, ubi explicatur definitio Magistri).
De eadem 2. quaestione praeter Scotum: S. Thom., hic q. 1. a. 1. quaestiunc. 3; Suppl. q. 34. a. 3. — B. Albert. rem tangit a. 1. seqq. — Petr. a Tar., loc. cit. — Richard. a Med., a. 2. a. 3. q. 2. — Durand., hic q. 1. — Dionys. Carth., de hac et seq. q. hic q. 1.
III. Pauci 3. quaestionem tractant, scilicet praeter Dionys. Carth., B. Albert., hic a. 33; Petr. a Tar., loc. cit. quaestiunc. 2.
IV. Quaestionem 4. cum aliis resolvit S. Thom. (hic q. 2. a. 1. quaestiunc. 1. ad 2; Suppl. q. 37. a. 1. ad 2.) eodem modo hisque verbis: «Distinctio ordinum non est totius integralis in partes, neque totius universalis, sed totius potestativi, cuius haec est natura, quod totum secundum completam rationem est in uno, in aliis autem est aliqua participatio ipsius; et ita est hic».
De 4. quaestione: Scot., loc. cit. n. 10. 11. — B. Albert., hic a. 2-4. — Petr. a Tar., loc. cit. quaestiunc. 3. — Richard. a Med., hic a. 3. q. 2. ad 3. — Durand., hic q. 2. n. 9. — Dionys. Carth., hic q. 5.
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Article II. On the Sacrament of order in general.
Next, as to the second article, inquiry is made concerning the Sacrament of order in general, about which four things are asked. First it is asked, whether there is order in the Church. Second, whether it is a Sacrament. Third, whether it is a Sacrament proper to the new law. Fourth, whether it is a single Sacrament.
Question I. Whether there is order in the Church.
As to the first, one proceeds thus, and it is shown that there is order in the Church:
1. First, through what is said in the first [Epistle] to the Corinthians, chapter twelve1, that the Church is like an organic body; but an organic body, for its perfection, necessarily requires an ordering: therefore etc.
2. Likewise, this is seen in Exodus, chapter twenty-five2: See all things, and make them according to the exemplar which was shown to thee on the mountain: therefore the Church militant ought to imitate the triumphant; for, as the Apostle says, all these things are exemplars of the heavenly ones. If, then, in the Church triumphant there is order, as among the Angels, it is evident, etc.
3. Likewise, the Church is constituted of a twofold wall, namely the lay and the clerical; but in the lay wall there is order, as emperor, king, duke, count, tribune, centurion, and decurion — all these bespeak order: if, then, the Church wages war with a spiritual warfare, it seems that it too ought to be as an army set in array3.
4. Likewise, wherever there is a multitude, either it is confused, or it is reduced to order4 for governance: therefore if in the ecclesiastical multitude confusion is necessarily avoided, it is necessary that order be set there.
On the contrary: 1. Wherever there is order, there is distinction; but as is said in [the Epistle] to the Galatians, chapter three5: We are all one in Christ — to be understood of all the faithful — therefore there does not seem to be order there.
2. Likewise, wherever there is order, there is determinate prelacy and subjection; but in the Church everyone ought to reckon himself the lowest, as is said in [the Epistle] to the Philippians, chapter two6: In humility esteeming others as superiors to yourselves etc.; Luke, chapter twenty-two: Whoever wishes to be greater among you etc.
3. Likewise, where there is order, there is prelacy and dominion, and where this is, there is some subjection and servitude; but all the faithful are called into liberty, as is said in [the Epistle] to the Galatians, chapter five7: therefore among the faithful in the Church there is no order.
4. Likewise, if there is order, then either it is according to goods of nature, or according to goods of fortune, or according to gifts of grace. If according to goods of nature: then he ought to be superior who is the more industrious and the stronger; and this is false. If according to goods of fortune: then he is superior who is the richer and more powerful. If according to gifts of grace; but no one knows who has more or less of grace: therefore no one knows who is subject, or who is prelate: therefore it does not seem that there is any order.8
Conclusion. That order is necessary in the Church is proved by a twofold reason.
I respond: It must be said that order is necessary in the Church for a twofold reason, namely on account of beauty and on account of rectitude. — For since there is a great multitude in the Church, unless there were order, confusion would manifestly appear, and this is the disfigurement of a multitude. Hence every wise man, who by that very fact that he is wise is a lover of beauty, does not produce many things without order9; and in this most of all appears the wisdom of God, which among all His works is manifested in the constitution of the Church. — Order is also necessary on account of rectitude. For a multitude, when it is in a state in which it can go astray, errs if it has no leader nor ruler, as is said in Third Kings, the last [chapter]10: I saw all Israel scattered upon the mountains, like sheep that have no shepherd. Since, therefore, the multitude of the Church is in a state in which it can go astray, it needs a head and governance; and since one cannot suffice for all nor for all things: therefore it was necessary to
distribute the ecclesiastical offices and powers according to more and less, that the Church might be ruled and directed without error1b. — And the reasons for this are to be granted.
1. To that, then, which is objected concerning unity, it must be said that just as in our body there is to be considered a nature through which there is unity and agreement, and a nature according to which there is distinction or difference — the first is the composition, the second is the organization — so it is in the body which is the Church. For through the nature of charity we are all united, but through the other gifts of graces, which the Apostle enumerates in the first [Epistle] to the Corinthians, chapter twelve2b, we are distinguished and ordered.
2. To that which is objected, that everyone ought to reckon himself inferior; it must be said that to reckon oneself inferior is twofold: either as to merit of life, or as to office. As to merit of life, since no one knows of what merit he is, he ought thus to reckon himself inferior; but as to office it is not necessary, and in this respect order is regarded.
3. To that which is objected concerning liberty, it must be said that this liberty does not exclude subjection, since the Apostle himself says in [the Epistle] to the Hebrews, the last [chapter]3b: Obey your prelates in all things; but it excludes the shame of servitude, in which is he who is a slave of sin, and so it does not exclude order. — Or it must be said that to be subject to another is twofold, namely by fear and by love. He who is subject by love walks in the liberty of the spirit4b as a son; he who is [subject] out of fear is in a certain manner a slave; and in the good and the just there is no subjection through fear, but through love; and such subjection and prelacy and order in no way prejudices liberty.
4. To that which is asked, according to which gifts order is regarded; it must be said that it is according to the gifts of grace freely given, which indeed is a power deputed to some office; and of this we are certain with a certitude of probability, and this stands and is not varied, even when the grace that makes pleasing withdraws; for although the grace that makes pleasing renders one worthy, such5b grace freely given places one in an order and grade. And thus the whole is evident.
I. That there ought to be order in the Church, inasmuch as it signifies distinct grades disposing men to certain ecclesiastical ministries, St. Bonaventure excellently proves by two reasons of fittingness, which are drawn from the beauty and the rectitude of the Church (cf. Breviloquium, p. VI, c. 12; likewise the Council of Trent, Session XXIII, c. 4 and can. 2).
On the first question: Scotus, here q. unica n. 2 ff. — St. Thomas, here q. 1 a. 1 quaestiunc. 1, 2, q. 2 a. 1 quaestiunc. 1; Suppl. q. 34 a. 1, q. 37 a. 1. — Bl. Albert touches the matter here a. 2, 5. — Peter of Tarentaise, here q. 2 a. 1. — Richard of Middleton, here a. 3 q. 1. — Denis the Carthusian, here q. 3.
II. As regards the second question, by the Council of Trent (loc. cit. can. 3) is condemned the error of those saying «that order, or sacred ordination, is not truly and properly a Sacrament instituted by Christ the Lord»; it is not, however, defined that all orders, even the minor ones, have the character of a Sacrament, which very many of the more recent [doctors], against most of the ancients, very probably deny. — Scotus (loc. cit. n. 2 f.) argues against the definition of order, that it is an ordered power etc., which St. Bonaventure here presents; but in the matter itself there is scarcely any dissent (cf. below, p. II, dub. 6, where the definition of the Master is explained).
On the same second question, besides Scotus: St. Thomas, here q. 1 a. 1 quaestiunc. 3; Suppl. q. 34 a. 3. — Bl. Albert touches the matter a. 1 ff. — Peter of Tarentaise, loc. cit. — Richard of Middleton, a. 2, a. 3 q. 2. — Durandus, here q. 1. — Denis the Carthusian, on this and the following q., here q. 1.
III. Few treat the third question, namely, besides Denis the Carthusian, Bl. Albert here a. 33; Peter of Tarentaise, loc. cit. quaestiunc. 2.
IV. The fourth question, together with others, St. Thomas resolves (here q. 2 a. 1 quaestiunc. 1 ad 2; Suppl. q. 37 a. 1 ad 2) in the same manner and in these words: «The distinction of orders is not that of an integral whole into parts, nor of a universal whole, but of a potestative whole, whose nature is this, that the whole according to its complete character is in one, while in the others there is some participation of it; and so it is here».
On the fourth question: Scotus, loc. cit. n. 10, 11. — Bl. Albert, here a. 2–4. — Peter of Tarentaise, loc. cit. quaestiunc. 3. — Richard of Middleton, here a. 3 q. 2 ad 3. — Durandus, here q. 2 n. 9. — Denis the Carthusian, here q. 5.
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- 1Vers. 12. seqq. Cfr. Rom. 12, 4. seq. — Inferius pro ordinationem cod. X (a secunda manu) ordinem.Verse 12 ff. Cf. Rom. 12:4 f. — Below, for ordinationem codex X (by a second hand) [reads] ordinem.
- 2Vers. 40: Inspice, et fac etc. Hebr. 8, 5: Vide, inquit, omnia facito secundum etc. Codd. FL Vide, et omnia fac etc. — Seq. locus est Hebr. 9, 23. seq.: Necesse est ergo, exemplaria quidem caelestium his mundari etc. Cfr. Bernard., III. de Considerat. c. 4. n. 17. seq.Verse 40 [Exod. 25:40]: Look, and make etc. Hebr. 8:5: See, saith he, make all things according to etc. Codices FL [read] See, and make all things etc. — The following passage is Hebr. 9:23 f.: It is necessary therefore that the exemplars of the heavenly things be cleansed with these etc. Cf. Bernard, On Consideration, III, c. 4 n. 17 f.
- 3Cant. 6, 3. — In maiori respicitur Hug. a S. Vict., II. de Sacram. p. II. c. 3, quod inscribitur: De duobus parietibus Ecclesiae, clericis et laicis. — Pro pariete cod. O bis potestate.Canticle 6:3. — In the greater [reference] is regarded Hugh of St. Victor, On the Sacraments, book II, p. II, c. 3, which is entitled: On the two walls of the Church, the clerics and the laics. — For pariete ("wall") codex O twice [reads] potestate ("power").
- 4Cod. F id est, cod. Q addit aut, edd. et. Pro ad ordinem cod. E (a secunda manu) per ordinem. Cod. aa omittit ad regimen. Inferius pro vitatur edd. evitatur vel vituperatur.Codex F [reads] id est, codex Q adds aut, the editions et. For ad ordinem codex E (by a second hand) [reads] per ordinem. Codex aa omits ad regimen. Below, for vitatur the editions [read] evitatur or vituperatur.
- 5Vers. 28: Omnes enim vos unum estis in Christo Iesu. — Inferius verbo intelligendum (edd. intelligendo, cod. Y intelligitur) codd. FG praemittunt sed hoc est, codd. IK sed tamen hoc est, cod. bb est.Verse 28 [Gal. 3:28]: For you are all one in Christ Jesus. — Below, to the word intelligendum (editions intelligendo, codex Y intelligitur) codices FG prefix sed hoc est, codices IK sed tamen hoc est, codex bb est.
- 6Vers. 3. — Seq. locus, in quo plurimi codd. omittunt esse, exhibetur Luc. 22, 26. sic: Qui maior est in vobis, fiat sicut minor etc. Cfr. Matth. 20, 26: Quicumque voluerit inter vos maior fieri, sit vester minister. Idem dicitur Marc. 10, 43. seq.Verse 3 [Phil. 2:3]. — The following passage, in which very many codices omit esse, is given at Luke 22:26 thus: He who is greater among you, let him become as the lesser etc. Cf. Matt. 20:26: Whoever wishes to become greater among you, let him be your minister. The same is said at Mark 10:43 f.
- 7Vers. 13: Vos enim in libertatem vocati estis, fratres. — Boeth., de Trin. c. 3. dominium definit, quod sit «potestas quaedam, qua servus coercetur». — Superius pro ubi cod. Z ubicumque.Verse 13 [Gal. 5:13]: For you, brethren, have been called into liberty. — Boethius, On the Trinity, c. 3, defines dominion as being «a certain power by which a slave is constrained». — Above, for ubi codex Z [reads] ubicumque.
- 8Ita edd., codd. omittunt quod sit. Superius cod. F bis bona gratiae pro dona gratiae.So the editions; the codices omit quod sit. Above, codex F twice [reads] bona gratiae for dona gratiae.
- 9Plato, Dialog. XIII. de Legibus (sive Legum append., qui vocatur Epinomis sive Philosophus), docet, omne quod ordinem habet, magnum argumentum sive indicium esse sapientiae (ed. Serran. tom. II. pag. 982). Cfr. Sap. 13, 3. seqq.; Rom. 1, 20. seqq. — Mox ex cod. L substituimus in hoc pro inter haec.Plato, Dialogue XIII, On the Laws (or the appendix to the Laws, which is called the Epinomis or Philosopher), teaches that everything which has order is a great argument or indication of wisdom (ed. Serranus, tom. II, p. 982). Cf. Wisd. 13:3 ff.; Rom. 1:20 ff. — Presently, from codex L we have substituted in hoc for inter haec.
- 10Vers. 17, ubi Vulgata quasi pro sicut.Verse 17 [3 Kings 22:17], where the Vulgate [reads] quasi for sicut.
- 1bHaec ratio insinuatur in C. Ad hoc dispensationis (7.), d. 89. Cfr. etiam Plato, VII. de Legibus, ubi docet, reipublicae maxima provenire bona ex ordine, maximam vero perturbationem accidere, si nullus adsit ordo (ed. Serran. tom. II. pag. 780).This reason is intimated in the canon Ad hoc dispensationis (7.), dist. 89. Cf. also Plato, On the Laws VII, where he teaches that the greatest goods come to a commonwealth from order, but the greatest disturbance befalls it if no order is present (ed. Serranus, tom. II, p. 780).
- 2bVers. 4. seqq. — Pro alia cod. L aliarum.Verse 4 ff. [1 Cor. 12:4 ff.] — For alia codex L [reads] aliarum.
- 3bVers. 17. Verba per omnia sumta sunt ex Col. 3, 20: Filii obedite parentibus per omnia. Cfr. ibid. v. 22. — Subinde respicitur Ioan. 8, 34: Qui facit peccatum servus est peccati. Cfr. Rom. 6, 16. seqq. et II. Petr. 2, 19.Verse 17 [Hebr. 13:17]. The words per omnia ("in all things") are taken from Col. 3:20: Children, obey your parents in all things. Cf. ibid. v. 22. — Thereafter is regarded John 8:34: Whoever commits sin is a slave of sin. Cf. Rom. 6:16 ff. and 2 Pet. 2:19.
- 4bEpist. II. Cor. 3, 17: Ubi autem spiritus Domini, ibi libertas.Second Epistle to the Corinthians 3:17: But where the Spirit of the Lord is, there is liberty.
- 5bCod. L (F a secunda manu) tamen.Codex L (F by a second hand) [reads] tamen. ---