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Dist. 24, Part 2, Art. 1, Q. 2

Book IV: On the Sacraments · Distinction 24

Textus Latinus
p. 623

Quaestio II. Utrum in diversis ordinibus diversi characteres imprimantur.

Secundo quaeritur, utrum in diversis ordinibus diversi characteres imprimantur. Et quod sic, videtur:

1. Quia ordo omnis, naturaliter loquendo, est signaculum1: ergo cum sint plures ordines, sunt ergo plura signacula; sed illa signacula spiritualia characteres appellantur: ergo etc.

2. Item, potestates ordinum sunt simpliciter diversae, sicut patet in ostiario et acolytho — claudere enim ostium et ferre cereum, sive corporaliter, sive spiritualiter intelligatur, est actus omnino diversus — si ergo potestates distinguuntur per actus2, et signacula distinguentia secundum diversitates potestatum: ergo diversi characteres.

3. Item, signum debet respondere signato, et signatum signo: si ergo septiformis gratia datur3, quae est res ultima; et exteriora signa in diversis ordinibus simpliciter sunt diversa; videtur ex hoc, quod characteres, qui sunt signata et signa, sint diversi.

4. Item, si in quolibet ordine imprimitur unus character; cum in quolibet ordine imprimatur, ut supra4 probatum est, tunc idem character iteratur; sed hoc est impossibile, et hoc facere est contumeliam facere Sacramento: videtur igitur, quod post primum ordinem, qui alium recipit, nihil recipiat, sed Sacramento contumeliam faciat. Sed hoc est inconveniens: ergo etc.

Contra: 1. In Sacramento baptismi non imprimitur nisi unus character, et similiter in Sacramento confirmationis: ergo pari ratione in Sacramento ordinis.

2. Item, Sacramentum ordinis essentialius respicit characterem quam aliquod aliud Sacramentum, in quo character imprimitur: si ergo ordo unum est Sacramentum5, quantumcumque plurificetur, videtur, quod unus character in eo imprimatur.

3. Item, si plures et diversi characteres imprimuntur, aut ergo diversitate specifica, aut numerali. Non numerali, quia impossibile est, plura accidentia eiusdem speciei esse in eodem subiecto6. Si specifica; sed ex diversis secundum formam et speciem, manentibus diversis, non fit unum, nisi unum sit materiale respectu alterius: si ergo character respectu characteris non est materialis et specie differt, ergo nunquam faciunt unum Sacramentum, si diversi sunt.

4. Item, natura inferior non facit per plura quod potest facere per unum7, ergo nec natura superior: si ergo ordinati per unum characterem possunt distingui, sicut et baptizati; videtur, quod unus solus character in ordine imprimatur.

Quaeritur ergo, quae sit necessitas, quare plures characteres imprimantur.

Conclusio.

In diversis ordinibus diversi imprimuntur characteres.

Respondeo: Dicendum, quod inter opinantes, in omnibus ordinibus esse characterem, duplex opinio esse consuevit.

Quidam enim dicere voluerunt, quod omnes ordines in uno charactere uniuntur, differente tamen secundum maiorem completionem et minorem, p. 624sicut si sigillum imprimatur in cera tenuiter et deinde fortius8 et amplius, paulative procedendo secundum plus et plus, quousque veniatur ad statum perfectum. Si autem quaeras, quae sit ratio talis impressionis; respondent breviter, quod hoc est propter characteris imperfectionem. — Sed si hoc esset, tunc impossibile esset promoveri ad sequentem ordinem, omisso priori, quod est contra iura9 — Si hoc verum esset, non esset differentia inter ordines nisi secundum magis et minus; quod est manifeste falsum, cum potestates in diversis ordinibus sint ad diversa ordinatae. — Postremo, si hoc esset, character reciperet magis; sed quaeritur, quare non reciperet minus; quodsi hoc esset, tunc esset delebilis. Quare etiam characteres aliorum Sacramentorum magis et minus non recipiunt, ut dicatur « baptizatus, vel confirmatus magis et minus10 »? Quod cum non sit conveniens dicere, non est conveniens hanc positionem ponere.

Et ideo dicitur aliter et probabilius, quod in diversis ordinibus diversi imprimuntur characteres. — Ratio autem huius est ista, quia non solum qui ad Dei cultum assumuntur distinguuntur ab aliis, immo etiam inter ministrantes ordo est et distinctio. Et ulterius, gradus illi et potestates ministrandi, si semel dantur, nunquam auferuntur, etiam si ad altius ministerium elevetur qui in minori ministraverat. Et ideo in diversis ordinibus diversa signacula debent imprimi, secundum quae nobis diversitas potestatum ministrandi et perpetuitas innotescat; tale autem signaculum est character: et ideo in diversis ordinibus diversi imprimuntur characteres. — Et concedendae sunt rationes hoc ostendentes.

1. Ad illud ergo quod obiicitur de Sacramento baptismi et confirmationis, patet responsio, quod non est simile, pro eo quod non ponunt ita diversitatem, sicut ponit ordinis Sacramentum, quod de sui ratione implicat diversitatem graduum.

2. Ad illud quod obiicitur, quod character essentialiter est Sacramentum; dicendum, quod verum est, sed non, nisi prout comparatur ad ulterius signatum. Sicut ergo una linea est scriptura11, et duae et tres et quatuor; et tamen multarum linearum aggregatio ad unam sententiam exprimendam non est una scriptura: sic in proposito est intelligendum, quia omnis talis animae configuratio ordinatur ad hoc, quod ei inscribatur signaculum, secundum quod homo Dei minister perfectus esse iudicatur. Et cum Sacramentum dicat quid ad alterum, et characteres uniuntur secundum quod ad alterum; ideo plures characteres unum faciunt12 Sacramentum.

3. Ad illud quod quaeritur, utrum differant specie, vel numero; dicendum, quod dupliciter est loqui de characteribus: aut in se, aut prout uniuntur in unitate et integritate Sacramenti. Si in se, sic differunt sicut diversae species numeri, sicut binarius et ternarius; si prout uniuntur in unitate Sacramenti, sic, quemadmodum binarius et ternarius constituunt senarium et habent rationem partis constitutivae, et complementum ponitur in senario13; sic intelligendum est in proposito suo modo, non sic simile omnino.

4. Ad illud quod obiicitur ultimo, iam patet responsio, quoniam istud verum est et locum habet, quando per unum potest ita fieri, ut per plura14; hoc autem in proposito non est sic, pro eo quod oportet, ordinatos non solum ab aliis, sed etiam inter se distingui15.

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English Translation
p. 623

Question II. Whether in different orders different characters are impressed.

Secondly it is asked whether in different orders different characters are impressed. And that they are, it seems:

1. Because every order, naturally speaking, is a seal1: therefore, since there are several orders, there are therefore several seals; but those spiritual seals are called characters: therefore etc.

2. Likewise, the powers of the orders are simply diverse, as is clear in the doorkeeper and the acolyte — for to shut the door and to carry the candle, whether it be understood bodily or spiritually, is an altogether diverse act — if therefore the powers are distinguished by acts2, the seals too that distinguish [them are distinguished] according to the diversities of the powers: therefore [there are] diverse characters.

3. Likewise, a sign ought to correspond to the thing signified, and the thing signified to the sign: if therefore the sevenfold grace is given3, which is the ultimate reality; and the outward signs in the different orders are simply diverse; it seems from this that the characters, which are things signified and signs, are diverse.

4. Likewise, if in each order one character is impressed; since in each order it is impressed, as was proved above4, then the same character is repeated; but this is impossible, and to do this is to do an outrage to the sacrament: it seems therefore that after the first order, one who receives another would receive nothing, but would do an outrage to the sacrament. But this is unfitting: therefore etc.

On the contrary: 1. In the sacrament of baptism only one character is impressed, and likewise in the sacrament of confirmation: therefore by parity of reasoning [only one] in the sacrament of order.

2. Likewise, the sacrament of order regards the character more essentially than any other sacrament in which a character is impressed: if therefore order is one sacrament5, however much it be multiplied, it seems that one character is impressed in it.

3. Likewise, if several and diverse characters are impressed, then [they are diverse] either by specific diversity or by numerical. Not by numerical, since it is impossible that several accidents of the same species be in the same subject6. If by specific; but from things diverse according to form and species, remaining diverse, one thing is not made, unless one be material with respect to the other: if therefore a character, with respect to a character, is not material and differs in species, then they never make one sacrament, if they are diverse.

4. Likewise, a lower nature does not do through several [things] what it can do through one7, therefore neither [does] a higher nature: if therefore the ordained can be distinguished through one character, just as the baptized [are], it seems that one character alone is impressed in order.

It is asked, therefore, what is the necessity why several characters are impressed.

Conclusion.

In different orders different characters are impressed.

I respond: It must be said that among those who hold that in all orders there is a character, a twofold opinion has been customary.

For some have wished to say that all the orders are united in one character, differing however according to greater completion and lesser, p. 624just as if a seal be impressed in wax lightly and then more firmly8 and fully, proceeding gradually according to more and more, until one arrives at the perfect state. But if you ask what is the ground of such an impression, they answer briefly that this is on account of the imperfection of the character. — But if this were so, then it would be impossible to be promoted to a following order with the prior one omitted, which is contrary to the laws9 — If this were true, there would be no difference between the orders except according to more and less; which is manifestly false, since the powers in the different orders are ordered to diverse [things]. — Finally, if this were so, the character would receive more; but it is asked why it would not receive less; and if this were so, then it would be delible. Why also do the characters of the other sacraments not receive more and less, so that it be said "one baptized, or confirmed, more and less10"? And since it is not fitting to say this, it is not fitting to posit this position.

And therefore it is said otherwise and more probably that in different orders different characters are impressed. — Now the ground of this is this, that not only are those who are taken up for the worship of God distinguished from others, but rather even among those who minister there is order and distinction. And further, those grades and powers of ministering, if once given, are never taken away, even if he who had ministered in a lesser [order] be elevated to a higher ministry. And therefore in different orders different seals ought to be impressed, by which the diversity of the powers of ministering and their perpetuity may become known to us; but such a seal is the character: and therefore in different orders different characters are impressed. — And the reasons showing this are to be granted.

1. To that, then, which is objected concerning the sacrament of baptism and of confirmation, the answer is clear, that it is not similar, on this account, that they do not posit diversity in such a way as the sacrament of order posits [it], which of its own nature implies a diversity of grades.

2. To that which is objected, that the character is essentially a sacrament; it must be said that this is true, but only insofar as it is compared to a further thing signified. Just as, therefore, one line is a writing11, and two and three and four [lines are]; and yet the aggregation of many lines to express one sentence is not one writing: so it must be understood in the matter at hand, since every such configuration of the soul is ordered to this, that a seal be inscribed upon it, according to which a man is judged to be a perfect minister of God. And since a sacrament expresses something [directed] to another, and the characters are united according to what [is directed] to another; therefore several characters make12 one sacrament.

3. To that which is asked, whether they differ in species or in number; it must be said that there is a twofold way of speaking of characters: either in themselves, or as they are united in the unity and integrity of the sacrament. If in themselves, they differ thus as the diverse species of number, as the number two and the number three; if as they are united in the unity of the sacrament, thus, just as two and three constitute six and have the character of a constitutive part, and the completion is placed in the six13; so it must be understood in the matter at hand, in its own way, not altogether similar in this respect.

4. To that which is objected last, the answer is already clear, since that is true and has its place when through one [thing] it can be done just as through several14; but this is not so in the matter at hand, on this account, that the ordained must be distinguished not only from others, but also among themselves15.

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Apparatus Criticus
  1. 1
    Vide hic lit. Magistri, c. 13. — Pro ordo omnis, quod habent codd. Q bb, maior pars codd. ordo esse, plures tantum ordo, ed. 1 ordinis esse, Vat. ordo secundum esse, quae etiam cum aliquot codd. essentialiter pro naturaliter et mox post plura signacula cum ed. 1 addit spiritualia.
    See here the text of the Master, c. 13. — For ordo omnis ("every order"), which codd. Q bb have, the greater part of the codices [read] ordo esse, several only ordo, ed. 1 ordinis esse, the Vatican [edition] ordo secundum esse, which also, with some codices, [reads] essentialiter for naturaliter, and soon after, following plura signacula, together with ed. 1, adds spiritualia.
  2. 2
    Cfr. supra pag. 619, nota 1. — Post distinguentia codd. FNaa addunt sunt.
    Cf. above, p. 619, note 1. — After distinguentia codd. FNaa add sunt.
  3. 3
    Cod. G addit in diversis ordinibus, ut insinuat Magister, hic in lit. c. 2. (Cfr. Comment. p. I. dub. 2.). Idem cod. G inferius post ex hoc legit: quod etiam characteres sint diversi, qui etc. Nos secuti cod. K (I a secunda manu) supplevimus in fine arg. sint diversi (codd. Q bb sunt diversi); cod. O pro et signa substituit sunt diversa, secunda manus in cod. P sunt diversa sicut et signa.
    Cod. G adds in diversis ordinibus, as the Master intimates, here in the text, c. 2. (Cf. the Commentary, p. I, dub. 2.). The same cod. G, below, after ex hoc, reads: that the characters too are diverse, who etc. We, following cod. K (I by a second hand), have supplied at the end of the argument sint diversi (codd. Q bb sunt diversi); cod. O, for et signa, substitutes sunt diversa, [and] a second hand in cod. P [reads] sunt diversa sicut et signa.
  4. 4
    Quaest. praeced. — Inferius pro et hoc facere Vat. et hoc dicere.
    The preceding question. — Below, for et hoc facere the Vatican [edition reads] et hoc dicere.
  5. 5
    Ut ostensum est supra p. I. a. 2. q. 4.
    As was shown above, p. I, a. 2, q. 4.
  6. 6
    Vide tom. II. pag. 119, nota 8. — Seq. propos. insinuatur ab Aristot., VII. Metaph. text. 49. (VI. c. 13.).
    See vol. II, p. 119, note 8. — The following proposition is intimated by Aristotle, Metaphysics VII, text 49 (VI, c. 13).
  7. 7
    Secundum Aristot.; cfr. tom. III. pag. 277, nota 1.
    According to Aristotle; cf. vol. III, p. 277, note 1.
  8. 8
    Ita codd. L aa bb, a quibus cod. E discedit tantum in eo, quod pro tenuiter substituit tenera; cod. K (I a secunda manu) tenera tenet ideam fortius, cod. U teneri, ut ideam fortius et amplius paulative procedendo formet secundum etc., alii codd. communiter cum edd. tenuerit ideam fortius. Superius pro esse consuevit cod. F consuevit distingui.
    Thus codd. L aa bb, from which cod. E departs only in this, that for tenuiter it substitutes tenera; cod. K (I by a second hand) [reads] tenera tenet ideam fortius, cod. U teneri, ut ideam fortius et amplius paulative procedendo formet secundum, etc., the other codices commonly, together with the editions, tenuerit ideam fortius. Above, for esse consuevit cod. F [reads] consuevit distingui.
  9. 9
    Vide quaest. seq. — Aliquanto inferius post si hoc esset edd. addunt verum.
    See the following question. — Somewhat below, after si hoc esset the editions add verum.
  10. 10
    Secundum August. supra pag. 99, nota 8. allegatum.
    According to Augustine, cited above on p. 99, in note 8.
  11. 11
    Edd. scripta.
    The editions [read] scripta.
  12. 12
    Vide supra p. I. a. 2. q. 2. in corp. — Inferius pro faciunt cod. F possunt facere.
    See above, p. I, a. 2, q. 2, in the body. — Below, for faciunt cod. F [reads] possunt facere.
  13. 13
    Ut monstratum est supra p. I. a. 2. q. 4. in corp. Cfr. quaest. seq. ad 2, ubi de dissimilitudine huius exempli. — Superius pro ternarius edd. bis quaternarius. Cod. aa quinarium pro senarium. Mox post suo modo in cod. Q secunda manus addidit: quod omnes characteres ordinantur et completam potestatem habent, quae completur in sacerdotio.
    As was shown above, p. I, a. 2, q. 4, in the body. Cf. the following question, at [reply] 2, where [it treats] of the dissimilarity of this example. — Above, for ternarius the editions twice [read] quaternarius. Cod. aa [reads] quinarium for senarium. Soon after suo modo, in cod. Q a second hand added: that all the characters are ordered and have a complete power, which is completed in the priesthood.
  14. 14
    Cfr. supra d. 1. p. 1. q. 1. ad 2. — Verbis ita fieri Vat. interserit bene.
    Cf. above, d. 1, p. 1, q. 1, at [reply] 2. — Among the words ita fieri the Vatican [edition] inserts bene.
  15. 15
    Vide scholion ad praecedentem quaest.
    See the scholion to the preceding question. ---
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