Dist. 24, Part 1, Dubia
Book IV: On the Sacraments · Distinction 24
DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I
In parte ista sunt dubitationes circa litteram, et primo quaeritur de ordine istius Sacramenti ad praecedentia. Videtur enim male ordinari: quia hoc Sacramentum est ordinatum ad dispensandum omnia alia Sacramenta: ergo inter omnia alia videtur esse primum.
Respondeo: Dicendum, quod dupliciter est loqui de ordine: aut in comparatione ad alterum, respectu cuius est; aut absolute respectu subiecti, in quo est. Si in comparatione; sic verum est, quod Sacramentum ordinis in dispensatione1 debet praecedere et praecedit omnia Sacramenta, prout ordinate suscipiuntur. Alio modo, prout consideratur respectu subiecti sui; sic, quia nemo ordinandus est, qui non sit dispositus per aliqua Sacramenta antea, maxime per baptismum, hoc modo sequitur necessario; et ideo baptismus, quia primo recipitur inter Sacramenta, ianua Sacramentorum appellatur2.
Dub. II
Item quaeritur de hoc quod dicit, quod in Sacramento septiformis gratiae septem sunt gradus. p. 620 Videtur enim male dicere, quia dona Spiritus sancti sunt connexa3; et isti gradus non sunt connexi necessario nec simul: ergo non videtur, quod istud Sacramentum sit gratiae septiformis. — Item, nulla videtur esse connexio horum ordinum ad dona Spiritus sancti4, quia ostium custodire ad nullum donorum Spiritus sancti pertinere videtur.
Respondeo: Dicendum, quod verbum Magistri per quandam appropriationem intelligendum est, non per proprietatem, ita quod dona Spiritus sancti divisim dentur in ordinibus singulis; sed usus horum donorum septem his septem gradibus competenter aptari possunt, et hoc ascendendo a minori usque ad summum5.
Dub. III
Item quaeritur de hoc quod dicit, quod corona regale decus significat. Videtur enim male dicere, quia dicitur Exodi decimo nono6 sacerdotibus, quod sunt regnum sacerdotale: ergo secundum hoc sacerdotium adiacet7 regno, non e converso: ergo magis deberet dicere regnum decorum.
Respondeo: Dicendum, quod differentia est inter novum et vetus testamentum, inter comparationem sacerdotii et regni. Quoniam enim vetus testamentum erat adhuc carnalium et carnaliter viventium8, ideo potestas saecularis erat principalior, et potestas sacerdotalis erat minor. Et ideo signanter dicebatur in Lege regnum sacerdotale, quia sacerdotium pendebat ex regno. Sed contra in nova dicitur, primae Petri capitulo secundo9: Regale sacerdotium, quia principalius est nunc sacerdotium quam regnum, et potestas spiritualis quam temporalis sive carnalis; sic enim competebat statui gratiae.
Dub. IV
Item quaeritur de hoc quod dicit: Usus tonsurae ecclesiasticae a Nazaraeis exortus est. Videtur enim male dicere, quia umbra est evacuata per veritatem: unde nullus modo debet legem Nazaraeorum observare, ergo nec ritum nec tonsuram.
Respondeo: Dicendum, quod ritus iste et usus non fuit inchoatus secundum veritatem, sed secundum signationem; signabatur enim, quod illi qui erant Domino dedicandi, deberent ab aliis segregari; in nulla autem parte corporis sic competit signari, sicut competit in capite10.
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DOUBTS CONCERNING THE TEXT OF THE MASTER.
Doubt I
In this section there are doubts concerning the text, and first it is asked about the ordering of this Sacrament in relation to what precedes. For it seems to be badly ordered: because this Sacrament is ordained for dispensing all the other Sacraments: therefore among all the others it seems to be first.
I respond: It must be said that there is a twofold way of speaking about order: either in comparison to another, in respect of which it is; or absolutely, in respect of the subject in which it is. If in comparison, then it is true that the Sacrament of order in dispensing1 ought to precede, and does precede, all the Sacraments, insofar as they are received in due order. In another way, insofar as it is considered in respect of its own subject; thus, because no one is to be ordained who is not disposed by some Sacraments beforehand, especially by baptism, in this way it follows necessarily; and therefore baptism, because it is received first among the Sacraments, is called the gate of the Sacraments2.
Doubt II
Likewise it is asked about this, that he says that in the Sacrament of sevenfold grace there are seven grades. For it seems to be badly said, because the gifts of the Holy Spirit are connected3; and these grades are not connected necessarily nor simultaneously: therefore it does not seem that this Sacrament is [the Sacrament] of sevenfold grace. — Likewise, there seems to be no connection of these orders to the gifts of the Holy Spirit4, because to guard the door seems to pertain to none of the gifts of the Holy Spirit.
I respond: It must be said that the word of the Master is to be understood by a certain appropriation, not by propriety, as though the gifts of the Holy Spirit were given dividedly in the individual orders; but the use of these seven gifts can fittingly be adapted to these seven grades, and this by ascending from the lowest up to the highest5.
Doubt III
Likewise it is asked about this, that he says that the crown signifies royal honor. For it seems to be badly said, because it is said in Exodus, chapter nineteen6, to the priests, that they are a priestly kingdom: therefore according to this the priesthood is adjacent7 to the kingdom, not conversely: therefore he ought rather to say a comely kingdom.
I respond: It must be said that there is a difference between the new and the old testament, [and] between the comparison of priesthood and kingship. For since the old testament was still of carnal men and of those living carnally8, therefore the secular power was the more principal, and the priestly power was the lesser. And therefore it was pointedly said in the Law a priestly kingdom, because the priesthood depended on the kingdom. But on the contrary in the new [testament] it is said, in the first [epistle] of Peter, chapter two9: A royal priesthood, because now the priesthood is more principal than the kingdom, and the spiritual power than the temporal or carnal; for thus it befitted the state of grace.
Doubt IV
Likewise it is asked about this, that he says: The use of the ecclesiastical tonsure arose from the Nazarites. For it seems to be badly said, because the shadow has been emptied out by the truth: hence no one now ought to observe the law of the Nazarites, therefore neither the rite nor the tonsure.
I respond: It must be said that this rite and use was not begun according to truth, but according to signification; for it was signified that those who were to be dedicated to the Lord ought to be set apart from others; but in no part of the body is it so fitting to be marked as it is fitting on the head10.
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- 1Ita codd. F G K O R S T bb, alii et edd. dispensante. Inferius post Alio modo cod. U addit est loqui de eo. Subinde pro sic cod. aa primo.Thus codices F, G, K, O, R, S, T, bb, others and the editions [read] dispensante ("in dispensing," ablative). Below, after Alio modo ("in another way"), codex U adds est loqui de eo ("is to speak of it"). Then, for sic, codex aa [reads] primo ("first").
- 2Cfr. supra d. 2. dub. 2. et d. 7. a. 3. q. 3; B. Albert., hic a. I; S. Thom., hic circa lit.Cf. above, d. 2, dub. 2, and d. 7, a. 3, q. 3; Blessed Albert, here a. 1; St. Thomas, here on the text.
- 3Vide III. Sent. d. 36. q. 2. — Mox nec cod. A sed nec, plures codd. sed, cod. G licet.See Book III of the Sentences, d. 36, q. 2. — Presently, [for] nec codex A [reads] sed nec, several codices sed, codex G licet.
- 4Codd. addunt ut videtur.The codices add ut videtur ("as it seems").
- 5Scil. ut ostiariis attribuatur timor, qui est principium sive ostium sapientiae; exorcistis scientia etc. Cfr. infra p. II. a. 2. q. 4. — Idem dub. solvunt B. Albert., hic a. 6; S. Thom., hic circa lit.Namely, that to the doorkeepers is attributed fear, which is the beginning or door of wisdom; to the exorcists knowledge, etc. Cf. below, p. II, a. 2, q. 4. — The same doubt is resolved by Blessed Albert, here a. 6; St. Thomas, here on the text.
- 6Vers. 6: Et vos eritis mihi in regnum sacerdotale et gens sancta.Verse 6: And you shall be to me a priestly kingdom and a holy nation.
- 7Sensus est: adiacet ut adiectivum suo substantivo. — Mox pro deberet cod. K debebat.The sense is: it is adjacent as an adjective to its substantive. — Presently, for deberet codex K [reads] debebat.
- 8Cfr. Hebr. 7, 16, et supra pag. 500, nota 4.Cf. Hebrews 7:16, and above, p. 500, note 4.
- 9Vers. 9.Verse 9.
- 10Vide hic lit. Magistri, c. 4. et supra a. I. q. I. ad 4. 5; B. Albert., hic a. 13; S. Thom., hic q. 3. a. I. quaestiunc. I. ad 2; Petr. a Tar., hic q. 1. a. I. quaestiunc. 2. ad 3; Richard. a Med., hic a. I. q. 1. ad 3.See here the text of the Master, c. 4, and above, a. 1, q. 1, ad 4 [and] 5; Blessed Albert, here a. 13; St. Thomas, here q. 3, a. 1, subquestion 1, ad 2; Peter of Tarentaise, here q. 1, a. 1, subquestion 2, ad 3; Richard of Mediavilla, here a. 1, q. 1, ad 3.