Distinctio 24 Distinction 24 De sacramento ordinis Sacrament of Holy Orders Postquam determinavit Magister de sacramentis quae ordinantur in remedium unius personae, hic determinat de sacramentis quae ordinantur in remedium totius Ecclesiae; et dividitur in partes duas: in prima determinat de sacramento ordinis, quod ordinatur ad spiritualem multiplicationem et gubernationem Ecclesiae; in secunda de matrimonio, quod ordinatur ad multiplicationem materialem fidelium, 26 dist., ibi: cum alia sacramenta post peccatum et propter peccatum exordium sumpserint, matrimonii sacramentum etiam ante peccatum legitur institutum a Domino. After the Master has examined the sacraments that are ordered to the remedy of one person, here he examines the sacraments that are ordered to the remedy of the whole Church. And this is divided into two parts: in the first, he examines the sacrament of holy orders, which is ordered to the spiritual multiplication and governance of the Church; in the second, marriage, which is ordered to the material multiplication of the faithful, at Distinction 26: While the other sacraments took their origin after sin and because of sin, we read that the sacrament of marriage was instituted by the Lord even before sin. Prima in duas: in prima determinat de sacramento ordinis; in secunda de conferentibus hoc sacramentum, dist. 25, ibi: solet quaeri, si haeretici . . . possint tradere sacros ordines. The first is in two parts: in the first, he considers the sacrament of holy orders; in the second, those who confer this sacrament, at Distinction 25: It is usual to ask whether heretics . . . can confer sacred orders. Prima in duas: in prima de ordinibus; in secunda de quibusdam officiis vel dignitatibus quae ad ordines consequuntur, ibi: sunt et alia quaedam non ordinum, sed dignitatum vel officiorum nomina. The first is in two parts: the first part, about holy orders; the second, about certain offices or dignities that result from holy orders, at: There are also other terms which designate not orders, but dignities or offices. Prima in duas: in prima determinat de ordinibus distinctis; in secunda, quid inter se commune habeant, ibi: si autem quaeratur, quid sit quod hic vocatur ordo; sane dici potest, signaculum esse. The first is in two parts: in the first he considers the distinct orders; in the second, what they have in common, at: But if it were asked what it is that here is called an order, it may be truly said that it is some mark. Prima in duas: in prima ponit numerum distinctorum ordinum; in secunda de eis prosequitur, ibi: in sacramento igitur septiformis spiritus septem sunt gradus ecclesiastici. The first is in two parts: in the first he sets down the number of distinct orders; in the second he describes them, at: And in the sacrament of the sevenfold Spirit, there are seven ecclesiastical degrees. Circa primum tria facit: primo ponit numerum ordinum; secundo effectum quem habent in suscipientibus, ibi: illi vero in quorum mentibus diffusa est septiformis gratia spiritus sancti, cum ad ecclesiasticos ordines accedunt, in ipsa spiritualis gradus promotione ampliorem gratiam percipere creduntur; tertio conditiones quas in eis requirunt, ibi: tales autem ad ministerium spirituale eligendi sunt clerici, qui digne possint dominica sacramenta tractare. Concerning the first he does three things: first, he sets down the number of orders; second, the effect that they have on those receiving them, at: But when those in whose minds the sevenfold grace of the Holy Spirit is present come to ecclesiastical orders, they are believed to receive an increase of that grace in the very act of promotion to the spiritual degree; third, the conditions that are required for them, at: Such are to be chosen as clerics for the spiritual ministry who can worthily administer the Lord’s sacraments. In sacramento ergo septiformis Spiritus septem sunt gradus ecclesiastici. Hic prosequitur de ordinibus; et circa hoc facit tria: primo determinat quoddam quod praeexigitur ad ordines, scilicet corona; secundo de ipsis ordinibus prosequitur, ibi: ostiarii iidem et janitores sunt; tertio ostendit quamdam ordinum dictorum differentiam, ibi: cumque omnes sint spirituales et sacri, excellenter tamen canones duos tantum sacros ordines appellari censent. Secunda pars in septem partes dividitur, secundum quod de septem ordinibus prosequitur, quae partes per se patent in littera. And in the sacrament of the sevenfold Spirit, there are seven ecclesiastical degrees. Here he describes holy orders; and concerning this he does three things: first, he determines what is pre-required for holy orders, namely, a crown; second, he describes holy orders themselves, at: Porters are the same as...door-keepers; third, he shows a certain difference between the orders mentioned, at: Although all orders are spiritual and sacred, yet the canons rate only two as excellently to be called sacred orders. The second part is divided into seven parts, according as the seven orders are described, which parts are self-evident in the text. Sunt et alia quaedam non ordinum, sed dignitatum vel officiorum nomina. Hic determinat de nominibus, quibus non ordines, sed dignitates vel officia exprimuntur; et circa hoc duo facit: primo determinat de nominibus dignitatum; secundo de nominibus officiorum, ibi: vates a vi mentis appellati sunt. There are also other terms which designate not orders, but dignities or offices. Here he determines the names by which no orders but dignities or offices are expressed; and concerning this he does two things: first, he examines the names of the dignities; second, the names of the offices, at: “a seer is so called from force of the mind.” Circa primum tria facit: primo exponit nomen episcopatus, quod ad dignitatem pertinet; secundo ponit ejus distinctionem, ibi: ordo autem episcoporum quadripartitus est; tertio ponit distinctionis originem, ibi: horum autem distinctio etc., a gentilibus introducta videtur. Concerning the first he does three things: first, he explains the name of the bishop, which pertains to a dignity; second, he sets down his distinction, at: The order of bishops is fourfold; third, he sets down the origin of the distinction, at: The distinction among these appears to have been introduced by the pagans. Vates a vi mentis appellati sunt. Hic ponit nomina diversa officiorum; et circa hoc tria facit: primo exponit diversa officiorum nomina; secundo ostendit qualiter in officiis se habere debeant, ibi: his breviter tractatis admonendi sunt Christi ministri etc.; tertio exponit nomen Missae, ad quam officia distincta requiruntur, ibi: Missa autem dicitur, etc. A seer is so called from force of the mind. Here he sets down the different names of the offices; and concerning this he does three things: first, he explains the different names of the offices; second, he shows how those in the offices should carry themselves, at: After our brief treatment of these matters, Christ’s ministers are to be admonished; third, he explains the name of the Mass, for which distinct offices are required, at: And the Mass is so called, etc. Hic est triplex quaestio. Prima de ordine in communi. Secunda de distinctione ordinum. Tertia de his quae sunt ordinibus annexa. Here there are three questions. First, concerning holy orders in general. Second, the distinction of holy orders. Third, those things that are connected with holy orders. Quaestio 1 Question 1 De ordine in communi Holy orders in general Circa primum quaeruntur tria: Concerning the first, three questions arise: primo, de ipso ordine; first, concerning holy orders itself; secundo, de effectu ejus; second, its effect; tertio, de recipientibus ipsum. third, those who receive it. Articulus 1 Article 1 De ipso ordine Holy orders itself Quaestiuncula 1 Quaestiuncula 1 Ad primum sic proceditur. Videtur quod ordo in Ecclesia esse non debeat. Ordo enim requirit subjectionem et praelationem. Sed subjectio videtur repugnare libertati, in quam vocati sumus per Christum. Ergo ordo in Ecclesia esse non debet. Obj. 1: To the first question we proceed thus. It seems that there should not be an order in the Church. For order requires subjection and rule. But subjection seems opposed to liberty, into which we have been called by Christ. Therefore there should be no order in the Church. Praeterea, ille qui in ordine constituitur, alio superior fit. Sed in Ecclesia quilibet debet se altero inferiorem reputare. Phil. 2, 3: superiores invicem arbitrantes. Ergo non debet in Ecclesia esse ordo. Obj. 2: Furthermore, someone who is established in an order is made superior to another. But in the Church each person should consider himself the inferior of the others: regarding others as better than yourselves (Phil 2:3). Therefore, there should not be an order in the Church. Praeterea, ordo invenitur in angelis propter distinctionem eorum in bonis naturalibus et gratuitis. Sed omnes homines sunt in natura unum; gratiarum etiam dona quis eminentius habeat, ignotum est. Ergo ordo in Ecclesia esse non potest. Obj. 3: Furthermore, order is found among the angels because of the distinction of their natural and gratuitous goods. But all men are of one nature, and if someone possesses more eminent gifts of grace, we do not know this. Therefore, there cannot be an order in the Church. Sed contra, Rom. 13, 1: quae a Deo sunt, ordinata sunt. Sed Ecclesia a Deo est, quia ipse eam aedificavit sanguine suo. Ergo ordo in Ecclesia esse debet. On the contrary, The things that are from God are ordered (Rom 13:1). But the Church is from God, for he built it up with his own blood. Therefore, there should be an order in the Church. Praeterea, status Ecclesiae est medius inter statum naturae et gloriae. Sed in natura invenitur ordo, quo quaedam aliis superiora sunt; et similiter in gloria, ut patet in angelis. Ergo in Ecclesia debet esse ordo. Furthermore, the state of the Church is a mean between the state of nature and the state of glory. But in nature an order is found, by which some things are above others; and likewise, in glory, as is seen among the angels. Therefore, there should be an order in the Church. Quaestiuncula 2 Quaestiuncula 2 Ulterius. Videtur quod inconvenienter ordo in littera definiatur, ubi dicitur: ordo est signaculum quoddam Ecclesiae, per quod spiritualis potestas traditur ordinato. Pars enim non debet poni genus totius. Sed character, qui per signaculum exponitur in consequenti definitione, est pars ordinis: quia dividitur contra id quod est res tantum, vel sacramentum tantum, cum sit res et sacramentum. Ergo signaculum non debet poni quasi genus ordinis. Obj. 1: Moreover, it seems that order is inappropriately defined in the text, where it says, order is a certain mark of the Church, by which spiritual power is conferred on the one ordained. For a part of the whole should not be set down as the genus. But a character, which is explained by the mark in the resulting definition, is a part of holy orders, which is divided against the reality alone, or the sacrament alone, since it is the reality-and-sacrament. Therefore, a mark should not be set down as though it were the genus of holy orders. Praeterea, sicut in sacramento ordinis imprimitur character, ita in sacramento baptismi. Sed in definitione baptismi non ponebatur character. Ergo nec in definitione ordinis poni debet. Obj. 2: Furthermore, just as a character is imprinted in the sacrament of holy orders, so also in the sacrament of baptism. But the character was not included in the definition of baptism. Therefore, neither should it be included in the definition of holy orders. Praeterea, in baptismo etiam quaedam spiritualis potestas datur accedendi ad sacramenta; et iterum est quoddam signaculum, cum sit sacramentum. Ergo haec definitio convenit baptismo; et sic inconvenienter assignatur de ordine. Obj. 3: Furthermore, in baptism too a kind of spiritual power is given for approaching the sacraments; and again there is a certain seal, since it is a sacrament. Therefore, this definition applies to baptism, and so it is inappropriately assigned to holy orders. Praeterea, ordo relatio quaedam est, quae in utroque extremorum salvatur. Extrema autem hujus relationis sunt superior et inferior. Ergo inferiores habent ordinem sicut et superiores. Sed in eis non est aliqua potestas praeeminentiae, qualis ponitur hic in definitione ordinis, ut patet per expositionem sequentem, ubi ponitur promotio potestatis. Ergo inconvenienter definitur hic ordo. Obj. 4: Furthermore, order is a kind of relation which is preserved in both extremes. But the extremes of this relation are superior and inferior. Therefore, inferiors have order just as superiors do. But in them there is no pre-eminent power, as is included here in the definition of orders, as is seen by the exposition that follows, where it says, increase in power. Therefore, holy orders is inappropriately defined here. Quaestiuncula 3 Quaestiuncula 3 Ulterius. Videtur quod ordo non sit sacramentum. Sacramentum enim, ut dicit Hugo de sancto Victore, est materiale elementum. Sed ordo non nominat aliquid hujusmodi, sed magis relationem vel potestatem: quia ordo est pars potestatis, secundum praefatum. Ergo non est sacramentum. Obj. 1: Moreover, it seems that holy orders is not a sacrament. For a sacrament is a material element, as Hugh of St. Victor says. But holy orders is not named from anything like this, but rather from a relation or power; for holy orders is a part of a power, according to the foregoing. Therefore, it is not a sacrament. Praeterea, sacramenta non sunt de Ecclesia triumphante. Sed est ibi ordo, ut patet de angelis. Ergo ordo non est sacramentum. Obj. 2: Furthermore, sacraments do not belong to the Church Triumphant. But there is order there, as is seen in the case of the angels. Therefore, holy orders is not a sacrament. Praeterea, sicut praelatio spiritualis, quae est ordo, datur cum quadam consecratione, ita et praelatio saecularis: quia et reges inunguntur, ut supra, dist. 23, dictum est. Sed regia dignitas non est sacramentum. Ergo nec ordo de quo loquimur. Obj. 3: Furthermore, just as spiritual governance, which is order, is given with a certain consecration, so also is secular governance; for kings are also anointed, as was said above in Distinction 23. But royal dignity is not a sacrament. Therefore, neither is the order that we are speaking of.