Pars 6, Cap. 12
Breviloquium · Pars VI: De medicina sacramentali
Capitulum XII. De integritate ordinis.
De Sacramento ordinis haec in summa tenenda sunt, quod « ordo est signaculum quoddam, quo spiritualis potestas traditur ordinato7 ». — Licet autem p. 278 ordo sit unum de septem Sacramentis, septiformis tamen est ordinis gradus. Primus est in ostiariis, secundus in lectoribus, tertius in exorcistis, quartus in acolythis, quintus in subdiaconis, sextus in diaconis, septimus in presbyteris. His autem quasi per modum cuiusdam praeparatorii supponitur clericalis tonsura et etiam psalmistatus; per modum autem complementi superponitur episcopatus, patriarchatus et etiam papatus; a quibus manant ordines et dispensari debent sub debitis signis, tam ex parte visus quam ex parte auditus, solemnitate debita nihilominus observata quantum ad tempus, locum, officium et personam.
Ratio autem ad intelligentiam praedictorum haec est: quia principium nostrum reparativum, Verbum scilicet incarnatum, quia ut Deus et homo Sacramentorum medicamenta ad salutem hominum instituit ordinate, discrete et potestative secundum exigentiam suae bonitatis, sapientiae et virtutis; hinc est, quod ipsa medicamenta Sacramentorum commisit hominibus dispensanda non qualitercumque, sed eo modo, quo exigebat ordo, discretio et potestas. Oportuit ergo, aliquas personas ad huiusmodi officium exsequendum distingui et segregari, quibus ordinario iure potestas huiusmodi committeretur. — Et quia huiusmodi discretio non debuit fieri nisi per signa sacra, cuiusmodi sunt Sacramenta; hinc est, quod debuit esse aliquod Sacramentum, quod esset sacrum signaculum ordinativum, distinctivum et potestativum ad Sacramenta cetera dispensanda modo distinctivo, potestativo et ordinativo. Et ideo ordo definitur « signaculum quoddam, in quo spiritualis potestas traditur ordinato »; ita quod simul in eius notificatione clauduntur tria praedicta, ex quibus colligi possunt in summa, quae ad integritatem ordinis exiguntur.
Primum igitur, quoniam ordo est signaculum distinctivum et sequestrativum ab omni populo, ut quis divino cultui sit totaliter mancipatus; ideo ordines praecedit distinctio quaedam in tonsura et corona, per quam intelligitur resecatio temporalium appetituum et mentis elevatio ad aeterna, ut totus ostendatur clericus deputatus esse ad divinum cultum; et ideo dicit in susceptione coronae: Dominus pars hereditatis meae1 etc. — Et quia talis debet esse instructus in divinis laudibus, quae maxime consistunt in Psalmis; ideo psalmistatus tanquam praeambulus ceteros ordines antecedit, quem tamen largo modo Isidorus inter ordines numeravit.
Secundo vero, quia ordo est signaculum ordinativum et in se ipso etiam ordinatum; et ordo consistit in graduum disparitate et distinctione completa, secundum quod exigit septiformis gratia, ad cuius dispensationem Sacramentum ordinis principaliter ordinatur: hinc est, quod septem sunt ordines gradatim ordinati usque ad sacerdotium, in quo status est ordinum; quia ipsius est consecrare Sacramentum corporis Christi, in quo est plenitudo omnium gratiarum; unde alii sex sunt tanquam subministrativi et quasi gradus quidam, per quos ascenditur ad thronum Salomonis2; qui et sex sunt propter numeri perfectionem, quia senarius est primus numerus perfectus, et propter hoc, quod sic exigit perfectio et sufficientia officii ministrandi. Nam oportet, aliquos ministrare quasi a remotiori, aliquos a propinquiori et aliquos a proximo, ut nihil desit in ministerio ordinato. Et quia quodlibet horum ministeriorum geminatur secundum actum purgandi et illuminandi3; hinc est, quod sex sunt ordines ministeriales et septimus omnium perfectissimus, in quo altaris conficitur Sacramentum, qui consummatur in ordine uno tanquam in termino ultimo et completo.
Postremo, quia ordo est signaculum potestativum non tantum respectu aliorum Sacramentorum dispensandorum, verum etiam respectu sui; et potestas super potestatem est potestas excellens: ideo sibi non tantum competit potestas simplex, cuiusmodi est in ordine simplici, verum etiam eminentia potestatis, cuiusmodi est in his quorum est ordines ordinarie dispensare4. Et quia excellentia, quanto magis descendit, tanto magis dilatatur et quanto magis ascendit, tanto magis unitur: hinc est, quod plures sunt episcopi, pauciores archiepiscopi, paucissimi patriarchae et unus pater patrum, qui Papa merito appellatur, tanquam unus, primus et summus pater spiritualis omnium patrum, immo omnium fidelium et hierarcha praecipuus, sponsus unicus, caput indivisum, Pontifex summus, Christi vicarius, fons, origo et regula cunctorum principatuum ecclesiasticorum; a quo tanquam a summo derivatur ordinata potestas usque ad infima Ecclesiae membra, secundum quod exigit praecellens dignitas in ecclesiastica hierarchia5.
Et quia haec dignitas praecipue manet in ordine, ideo hoc Sacramentum non debet dispensari nisi cum magna discretione et solemnitate, ac per hoc non a quolibet nec cuilibet nec in quolibet loco nec quo- p. 279 libet tempore; sed personis litteratis, honestis et a cunctis irregularitatibus alienis, ieiuno stomacho, loco sacro, tempore Missae et temporibus ab ecclesiastico iure statutis debent huiusmodi ordines dispensari, et hoc ab episcopis, quibus propter sui eminentiam reservatur dispensatio ordinum, confirmatio per impositionem manuum, consecratio monialium et abbatum et dedicatio ecclesiarum1; quae propter sui celebritatem non debent dispensari nisi ab his qui habent praeeminentiam potestatis.
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Chapter XII. On the integrity of order.
Concerning the Sacrament of order these things must be held in summary: that « order is a certain sign, by which spiritual power is handed over to the ordained7 ». — But although p. 278 order is one of the seven Sacraments, nevertheless the grade of order is sevenfold. The first is in doorkeepers, the second in lectors, the third in exorcists, the fourth in acolytes, the fifth in subdeacons, the sixth in deacons, the seventh in presbyters. But under these, as by way of a certain preparatory, there is placed the clerical tonsure and also the psalmistatus; while by way of a complement there is placed above them the episcopate, the patriarchate and also the papacy; from which orders flow forth and ought to be dispensed under due signs, both on the side of sight and on the side of hearing, the due solemnity being none the less observed as regards time, place, office and person.
Now the reason for the understanding of the aforesaid is this: since our reparative principle, the Word namely incarnate, since as God and man he instituted the medicines of the Sacraments for the salvation of men in an ordered way, discreetly and potestatively according to the exigency of his goodness, wisdom and power; hence it is that he committed those very medicines of the Sacraments to men to be dispensed, not in whatever way, but in that way which order, discretion and power required. It was fitting therefore that certain persons should be distinguished and set apart for carrying out an office of this kind, to whom by ordinary right a power of this kind should be committed. — And because a discretion of this kind ought not to be made save through sacred signs, of which kind the Sacraments are; hence it is that there ought to be some Sacrament which should be a sacred sign ordinative, distinctive and potestative for dispensing the other Sacraments in a distinctive, potestative and ordinative mode. And therefore order is defined as « a certain sign, in which spiritual power is handed over to the ordained »; so that at once in its notification the three aforesaid things are enclosed, from which there can be gathered in summary the things which are required for the integrity of order.
First then, since order is a sign distinctive and sequestrative from all the people, that one may be totally made over to the divine worship; therefore there precedes the orders a certain distinction in the tonsure and the crown, through which is understood the cutting away of temporal appetites and the elevation of the mind to eternal things, so that the cleric may be shown to be wholly deputed to the divine worship; and therefore he says in the reception of the crown: The Lord is the portion of my inheritance1 etc. — And because such a one ought to be instructed in the divine praises, which consist chiefly in the Psalms; therefore the psalmistatus, as a forerunner, goes before the other orders — which nevertheless Isidore in a broad manner numbered among the orders.
Secondly, however, since order is a sign ordinative and in its very self also ordered; and order consists in a disparity of grades and in a complete distinction, according to what the sevenfold grace requires, to the dispensing of which the Sacrament of order is principally ordained: hence it is that there are seven orders ordered by grades up to the priesthood, in which is the state of the orders; because it belongs to it to consecrate the Sacrament of the body of Christ, in which is the fullness of all graces; whence the other six are as it were subministrative and as certain grades, through which one ascends to the throne of Solomon2; and they are six on account of the perfection of the number, because the senary is the first perfect number, and on account of this, that the perfection and sufficiency of the office of ministering thus requires it. For it is fitting that some should minister as it were from a more remote place, some from a nearer, and some from the nearest, so that nothing be lacking in the ordered ministry. And because each of these ministries is doubled according to the act of purging and of illuminating3; hence it is that there are six ministerial orders and a seventh most perfect of all, in which the Sacrament of the altar is confected, which is consummated in one order as in the last and complete term.
Lastly, since order is a sign potestative not only in respect of the other Sacraments to be dispensed, but also in respect of itself; and power over power is an excelling power: therefore there belongs to it not only a simple power, of which kind it is in a simple order, but also an eminence of power, of which kind it is in those whose office it is to dispense the orders in the ordinary way4. And because excellence, the more it descends, so much the more is it dilated, and the more it ascends, so much the more is it united: hence it is that bishops are more, archbishops fewer, patriarchs fewest, and there is one father of fathers, who is deservedly called Pope, as the one, first and supreme spiritual father of all fathers, nay of all the faithful, and the chief hierarch, the sole spouse, the undivided head, the supreme Pontiff, the vicar of Christ, the fount, origin and rule of all ecclesiastical principalities; from whom as from the supreme there is derived an ordered power down to the lowest members of the Church, according to what the pre-excelling dignity in the ecclesiastical hierarchy requires5.
And because this dignity remains chiefly in order, therefore this Sacrament ought not to be dispensed save with great discretion and solemnity, and through this not by anyone whatsoever nor to anyone whatsoever nor in any place whatsoever nor at p. 279 any time whatsoever; but to persons lettered, honourable and free from all irregularities, with a fasting stomach, in a sacred place, at the time of Mass and at the times appointed by ecclesiastical law, ought orders of this kind to be dispensed, and this by bishops, to whom on account of their eminence there is reserved the dispensing of orders, confirmation through the imposition of hands, the consecration of nuns and of abbots, and the dedication of churches1; which things, on account of their solemn celebrity, ought not to be dispensed save by those who have the pre-eminence of power.
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- 7Ut dicit Magister Sententiarum, IV. Sent. d. XXIV. c. 13. Ibid. in capp. praecedentibus et subsequentibus insinuantur quae hic subnectuntur. — De hoc cap. cfr. IV. Sent. d. 24. et 25. — P hic et infra ordinando. Inferius post episcopatus F bene addit archiepiscopatus (cfr. infra explicationem), et post quam plures codd. subiungunt etiam.As the Master of the Sentences says, IV Sent. d. XXIV, c. 13. In the same place, in the preceding and the subsequent chapters, the things which are here appended are intimated. — On this chapter cf. IV Sent. d. 24 and 25. — P here and below reads ordinando. Below, after episcopatus, F rightly adds archiepiscopatus (cf. the explanation below); and after quam several codices subjoin etiam.
- 1Psalm. 15, 5. — Sententia Isidori invenitur in VII. Etymolog. c. 12. n. 3; II. de Offic. ecclesiast. c. 12. et eius Epist. ad Ludifredum. Cfr. tom. IV. pag. 631, nota 1. — Inferius pro praeambulans cum pluribus codd. substituimus praeambulus.Psalm 15:5. — Isidore's opinion is found in Etymologies VII, c. 12, n. 3; On the Ecclesiastical Offices II, c. 12, and his Letter to Ludifredus. Cf. tom. IV, p. 631, note 1. — Below, for praeambulans we have substituted, with several codices, praeambulus.
- 2Libr. III. Reg. 10, 18. seqq., ubi dicitur, quod thronus, quem fecit Salomon, habebat sex gradus etc. — De perfectione numeri senarii cfr. I. Sent. d. 2. q. 4. scholion. — Plures codd. ad gradum Salomonis. Superius voci principaliter plures codd. praefigunt specialiter et. Inferius pro a proximo non pauci codd. et 2 de proximo.Third Book of Kings 10:18 and following, where it is said that the throne which Solomon made had six steps etc. — On the perfection of the senary number cf. I Sent. d. 2, q. 4, scholion. — Several codices read ad gradum Salomonis. Above, before the word principaliter, several codices prefix specialiter et. Below, for a proximo not a few codices and edition 2 read de proximo.
- 3Cfr. supra pag. 225, nota 6. et pag. 195, nota 7. — H P et 1 addunt et perficiendi. Inferius pro termino B I K O T U fine.Cf. above, p. 225, note 6, and p. 195, note 7. — H, P and edition 1 add et perficiendi. Below, for termino, B, I, K, O, T, U read fine.
- 4Vat. cum pluribus codd., exceptis tamen I L M O P Q, ordinare et dispensare.The Vatican edition, with several codices, except however I, L, M, O, P, Q, reads ordinare et dispensare.
- 5Cfr. supra Quaest. de perfectione evang. q. 4. a. 3.Cf. above, Questions on Evangelical Perfection, q. 4, a. 3.
- 1Vide tom. IV. pag. 643, nota 1. Cfr. tamen Benedict. XIV. epist. prima ad Abbat. Campidon. (in appendice tom. IV. eius Bullarii), ubi docet, administrationem confirmationis et consecrationem ecclesiarum fieri posse a simplici sacerdote, delegato tamen a solo summo Pontifice. Vide supra c. 5.See tom. IV, p. 643, note 1. Cf. however Benedict XIV, first letter to the Abbot of Kempten (in the appendix to tom. IV of his Bullarium), where he teaches that the administration of confirmation and the consecration of churches can be done by a simple priest, delegated however by the supreme Pontiff alone. See above, c. 5. ---