Bonaventure

## Commentarius in Distinctionem XXV ### De dispensatione sacri ordinis.

Solet etiam quaeri, si haeretici ab Ecclesia praecisi etc.

Numeri infra positi footnotarum respondent notis quae inveniuntur tam in textu latino supra quam in versione anglica infra; sequuntur apparatum criticum Quaracchi ad calcem paginae 641.

Divisio textus.

Supra egit Magister de ordine; hic agit de potestate conferendi ordines. Et quoniam potestas exigit materiam debitam et¹ debitam ordinationem, ideo primo agit Magister de potestate conferendi ordines. Secundo vero de vitio, quod incidit circa ordinis dationem et susceptionem, quod est simonia, ibi: De simoniacis vero non est ambigendum. Tertio vero de idoneitate ordinandorum, maxime quantum ad aetatem, ibi: De aetate ordinandorum, ultimo capitulo.

Prima pars habet tres. In prima arguit ad partem falsam, ostendens, quod haeretici non possunt ordines dare. In secunda ad partem veram, ibi: Contra autem alii sentire videntur etc. In tertia solvit², ibi: Haec autem quidam ita determinant etc.

De simoniacis vero non est ambigendum etc. Haec est secunda pars, in qua agit de vitio, quod incidit circa ordinum dationem et susceptionem, quod quidem est simonia; et habet haec pars duas. In prima agit de culpa. In secunda vero agit de poena, ibi: Differt tamen inter eos qui ordinantur etc.

Tractatio quaestionum.

Ad intelligentiam praesentis distinctionis duo principaliter quaeruntur.

Primo quaeritur de potestate ordinandi.

Secundo, de possibilitate ordinandorum.

Circa primum quaeruntur quatuor.

Primo, utrum solus episcopus possit ordinare.

Secundo, utrum episcopus haereticus possit ordines dare.

Tertio, utrum simoniacus episcopus aliquem valeat ordinem vendere.

Quarto, utrum ordines dans simoniace ex hoc ipso fiat haereticus.

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## Commentary on Distinction XXV ### On the dispensation of sacred order.

It is also asked whether heretics cut off from the Church etc.

Division of the text.

The Master above treated of order; here he treats of the power of conferring orders. And since the power requires due matter and¹ due ordination, therefore the Master first treats of the power of conferring orders. Second, of the vice that occurs concerning the giving and receiving of order, which is simony, at: Concerning simoniacs, however, there is no doubt. Third, of the fitness of those to be ordained, especially as regards age, at: On the age of those to be ordained, in the last chapter.

The first part has three [sections]. In the first he argues to the false position, showing that heretics cannot give orders. In the second, to the true position, at: But others seem to think the contrary etc. In the third he resolves [the matter]², at: But certain ones determine these matters thus etc.

Concerning simoniacs, however, there is no doubt etc. This is the second part, in which he treats of the vice that occurs concerning the giving and receiving of orders, which indeed is simony; and this part has two [sections]. In the first he treats of the fault. In the second he treats of the penalty, at: Yet there is a difference between those who are ordained etc.

Treatment of the questions.

For the understanding of the present distinction, two things are principally asked.

First it is asked concerning the power of ordaining.

Second, concerning the possibility of those to be ordained.

Concerning the first, four things are asked.

First, whether the bishop alone can ordain.

Second, whether a heretical bishop can give orders.

Third, whether a simoniacal bishop can sell an order to anyone.

Fourth, whether one who gives orders simoniacally becomes by that very fact a heretic.

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