Dist. 24, Part 2, Art. 2, Q. 2
Book IV: On the Sacraments · Distinction 24
Quaestio II. Utrum psalmistatus sit ordo.
Secundo quaeritur, utrum psalmistatus sit ordo. Et quod sic, videtur.
1. Distinctione vigesima prima1: Cleros et clericos, et infra: «Generaliter clerici dicti sunt omnes qui in Ecclesia Christi deserviunt, quorum gradus et nomina haec sunt: ostiarius, psalmista et lector» etc.; et iterum, distinctione vigesima quinta, Perlectis, et infra, ubi enumerat officium psalmistae inter alios; et hoc expresse dicit Isidorus septimo libro Etymologiarum.
2. Item, ratione videtur hoc ipsum probari: quia prophetia Psalmorum non est minus nobilis quam aliae: ergo, sicut est ordo in Ecclesia deputatus ad recitandum alias prophetias, scilicet ordo lectoris2, ita videtur, quod debeat aliquis ordo ordinari ad recitandum Psalmos; sed iste est psalmistae: ergo etc.
3. Item, nobilius et dignius officium est Psalmos in Ecclesia recitare, quam sit ostia custodire: ergo si ordo deputatus est ad illud officium3, multo fortius videtur, quod ad dicendum Psalmos.
Contra: 1. Distinctione septuagesima septima4, Illud nos, et infra: «Si quis episcopus esse meretur, sit primum ostiarius, deinde lector, postea exorcista, deinde sacretur acolythus, deinde vero subdiaconus, deinde diaconus, postea presbyter»: hic sufficienter gradus et ordines distinguuntur, et non ponitur ordo psalmistae: ergo etc.
2. Item, omnes ordines, sicut melius patebit, ab episcopo dantur, non a simplici sacerdote; sed psalmistatus datur a simplici sacerdote; unde distinctione vigesima tertia5: «Psalmista potest absque scientia episcopi sola iussione presbyteri officium suscipere cantandi».
3. Item, ad illud quod communiter spectat ad totum chorum, non debet aliquis ordo ordinari6 specialiter; sed psalmodia spectat ad omnes qui sunt in choro, et cantus antiphonarum et responsoriorum: ergo etc.
Conclusio.
Psalmistatus proprie non est ordo, sed officium ordini annexum.
Respondeo: Dicendum, quod psalmistatus proprie non est ordo, sed officium ordini annexum. — Et ratio huius est, quia non dicit officium, cui debeat specialis gradus ordinis deputari, sed solum est annexum ordini.
Psalmista enim et cantor pro eodem reputantur, sicut patet ex his quae dicuntur distinctione vigesima tertia7: Psalmista, id est cantor etc. Psalmistae enim est non solum Psalmos cantare, sed etiam alios cantus harmonicos lectionibus interserere; et hoc, ut audientium corda excitentur ad Dei laudem et ad eruditionem lectoris et non afficiantur taedio in auditu verbi divini. In hoc ergo, quod est ad laudem Dei, cum illud sit omnium fidelium et communiter insimul8, non oportet ad hoc ordinem deputari. In hoc enim, quod excitat corda ad eruditionem et ad percipiendum sensum, quem praedicat lector, est officium annexum ordini lectoris. Et sic patet, quod stricte accipiendo ordines et gradus, psalmistatus non debet inter ordines computari; sed si largius extendatur nomen ordinis ad officium etiam annexum ordini et quod specialiter et principaliter convenit ordinatis9, sic psalmistatus potest inter ordines computari, et ita accipit Isidorus.
Ad argumenta pro parte affirmativa:
1. Et per hoc patent auctoritates inductae ad hoc, quod sit ordo; loquuntur enim secundum hanc viam.
2. Ad illud vero quod obiicitur, quod prophetia Psalmorum est dignior, vel aeque digna; dicendum, quod digna est quantum ad intellectum et sensum ita, sicut aliae. Sed quia psalmista non tantum erudit per sensum verborum, quantum etiam excitat mentes per cantum musicorum et per emissionem vocum resonantium; et hoc competit multitudini, alias vero prophetias competit uni recitare, cui alii sint intenti: ideo oportet, illum qui legit, esse provectiorem, non ratione eius quod recitatur, sed ratione modi recitandi. Et sic patet illud.
3. Ad illud quod obiicitur de custodia ostiorum et psalmodia, dicendum, quod maioris auctoritatis et dignitatis est excludere indignos et admittere dignos ad divinum officium10, quam interesse et Psalmos cantare, pro eo quod primum dicit quandam auctoritatem et potestatem, nec competit alicui, nisi detur ab eo qui habet auctoritatem eminentem, scilicet ab episcopo. Sed psalmodia respicit scientiam et vocem; et qui habet haec sine donatione auctoritatis potest hoc facere sola iussione sacerdotis, ut praedictum est. Quamvis ergo istud officium maius videatur, tamen si consideratur auctoritas utrobique, illud est maius quam hoc11.
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Question II. Whether the office of psalmist is an order.
Secondly it is asked whether the office of psalmist (psalmistatus) is an order. And that it is, seems [to be the case]:
1. Distinction twenty-one1: Cleros and clericos, and below: «Generally all who serve in the Church of Christ are called clerics, whose ranks and names are these: doorkeeper, psalmist, and reader» etc.; and again, distinction twenty-five, Perlectis, and below, where it enumerates the office of the psalmist among the others; and Isidore says this expressly in the seventh book of the Etymologies.
2. Likewise, this same thing seems to be proved by reason: because the prophecy of the Psalms is not less noble than the others: therefore, just as there is an order in the Church appointed for reciting the other prophecies, namely the order of reader2, so it seems that some order ought to be ordained for reciting the Psalms; but this is [the order] of the psalmist: therefore etc.
3. Likewise, it is a nobler and more worthy office to recite the Psalms in the Church than to guard the door: therefore, if an order has been appointed for that office3, much more does it seem [there should be one] for saying the Psalms.
On the contrary: 1. Distinction seventy-seven4, Illud nos, and below: «If anyone deserves to be a bishop, let him first be a doorkeeper, then a reader, afterward an exorcist, then let him be consecrated an acolyte, then indeed a subdeacon, then a deacon, afterward a presbyter»: here the ranks and orders are sufficiently distinguished, and no order of psalmist is posited: therefore etc.
2. Likewise, all orders, as will better appear, are given by the bishop, not by a simple priest; but the office of psalmist is given by a simple priest; whence distinction twenty-three5: «A psalmist can, without the bishop's knowledge, by the mere command of a presbyter, undertake the office of singing».
3. Likewise, for that which pertains commonly to the whole choir, no order ought to be ordained6 specially; but psalmody pertains to all who are in the choir, and the singing of antiphons and responsories: therefore etc.
Conclusion.
The office of psalmist is properly not an order, but an office annexed to an order.
I respond: It must be said that the office of psalmist is properly not an order, but an office annexed to an order. — And the reason for this is that it does not denote an office to which a special grade of order ought to be assigned, but [one] that is only annexed to an order.
For psalmist and cantor are reckoned as the same, as is clear from what is said in distinction twenty-three7: A psalmist, that is, a cantor, etc. For it belongs to the psalmist not only to sing the Psalms, but also to interweave other harmonious chants with the readings; and this, so that the hearts of the hearers may be roused to the praise of God and to the instruction of the reader, and not be afflicted with weariness in hearing the divine word. In this, therefore, which is unto the praise of God — since that belongs to all the faithful and in common together8 — it is not necessary to appoint an order for it. For in this, that it rouses the hearts to instruction and to the perceiving of the sense which the reader proclaims, it is an office annexed to the order of reader. And thus it is clear that, taking orders and grades strictly, the office of psalmist ought not to be counted among the orders; but if the name of order be extended more broadly to an office also annexed to an order and which belongs specially and principally to those ordained9, then the office of psalmist can be counted among the orders, and thus Isidore takes it.
To the arguments for the affirmative side:
1. And by this the authorities adduced to [show] that it is an order are made clear; for they speak according to this way.
2. To that which is objected, that the prophecy of the Psalms is more worthy, or equally worthy; it must be said that it is worthy as regards the understanding and the sense, just as the others are. But because the psalmist not only instructs through the sense of the words, but as much also rouses minds through the chant of musical [tones] and through the emission of resounding voices; and this belongs to the multitude, whereas reciting the other prophecies belongs to one [person], to whom the others are attentive: therefore it is necessary that the one who reads be more advanced, not by reason of that which is recited, but by reason of the manner of reciting. And thus that [argument] is clear.
3. To that which is objected concerning the guarding of doors and psalmody, it must be said that it is of greater authority and dignity to exclude the unworthy and to admit the worthy to the divine office10 than to be present and to sing the Psalms, for the reason that the first bespeaks a certain authority and power, and belongs to no one unless it be given by him who has eminent authority, namely by the bishop. But psalmody regards knowledge and voice; and he who has these, without the bestowal of authority, can do this by the mere command of a priest, as has been said. Although, therefore, that office may seem greater, nevertheless, if the authority on both sides is considered, the former is greater than the latter11.
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- 1Can. 1. Vide hic lit. Magistri, c. 4. — Seq. locus est dist. 25. c. 1. § 4: «Ad psalmistam pertinet officium canendi, dicere benedictiones, laudes» etc. Sicut hic locus sumtus est ex Epist. Isidori ad Ludifredum, ita primus ex Isidor., VII. Etymolog. c. 12, ubi etiam n. 24. dicit: Lectores a legendo, psalmistae a psalmis canendis vocati etc. Cfr. hic lit. Magistri, c. 6.Canon 1. See here the text of the Master, c. 4. — The following passage is dist. 25, c. 1, § 4: «To the psalmist pertains the office of singing, of saying blessings and praises» etc. As this passage is taken from the Letter of Isidore to Ludifredus, so the first is from Isidore, Etymologies VII, c. 12, where also at n. 24 he says: Readers [are so called] from reading, psalmists from the singing of psalms, etc. Compare here the text of the Master, c. 6.
- 2Vide hic lit. Magistri, c. 6. — Mox pro recitandum cod. bb cantandum.See here the text of the Master, c. 6. — Shortly after, for recitandum codex bb [reads] cantandum.
- 3Cfr. hic lit. Magistri, c. 5.Compare here the text of the Master, c. 5.
- 4Can. 1.Canon 1.
- 5Can. 20: Psalmista, id est cantor, potest absque licentia episcopi... suscipere cantandi, dicente sibi presbytero: Vide, ut quod ore cantas corde credas, et quod corde credis operibus comprobes. — Maior ostenditur infra d. 25. a. 1. q. 1.Canon 20: A psalmist, that is, a cantor, can without the bishop's leave ... take up [the office] of singing, the presbyter saying to him: See that what you sing with your mouth you believe in your heart, and what you believe in your heart you prove by your works. — The major [premise] is shown below, d. 25, a. 1, q. 1.
- 6Cod. Q denominari, cod. X deputari, edd. omittunt ordo.Codex Q [reads] denominari, codex X deputari; the editions omit ordo.
- 7In penultima nota allegatus. — De seq. propos. cfr. C. Cantantes (1.) et C. In sancta Romana Ecclesia (2.), d. 92.Cited in the penultimate note. — On the following proposition compare the Canon Cantantes (1) and the Canon In sancta Romana Ecclesia (2), d. 92.
- 8Codd. non conveniunt inter se; non pauci enim codd. legunt et communiter simul, codd. T U X bb et communiter insimul (codd. E L et insimul, cod. O non singulariter), edd. communiter simul. Superius pro et non cod. K (1 a secunda manu) et ut non, edd. ut non.The codices do not agree among themselves; for not a few codices read et communiter simul, codices T U X bb et communiter insimul (codices E L et insimul, codex O non singulariter), the editions communiter simul. Above, for et non codex K (the first [reading] by a second hand) [reads] et ut non, the editions ut non.
- 9Vat. quod tamen specialiter et principaliter non convenit ordinatis. Mox pro potest non pauci codd. debet.The Vatican [edition reads]: quod tamen specialiter et principaliter non convenit ordinatis. Shortly after, for potest not a few codices [read] debet.
- 10Cfr. hic lit. Magistri, c. 5, et supra pag. 503, nota 7, ubi haec auctoritas tribuitur ostiariis.Compare here the text of the Master, c. 5, and above p. 503, note 7, where this authority is attributed to the doorkeepers.
- 11Vide scholion ad praecedentem quaest.See the scholion to the preceding question. ---