title: Dist. 24, Part 1

title_alt: Littera Magistri (Lombard), Distinctio XXIV

title_alt: The text of the Master (Lombard), Distinction XXIV

source_text:
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### Distinctio XXIV — Pars I

#### Cap. I. *De ordinibus ecclesiasticis, quot sint.*

Nunc ad considerationem sacrae ordinationis accedamus. Septem sunt spiritualium officiorum gradus sive ordines, sicut ex sanctorum Patrum dictis aperte traditur et capitis nostri, scilicet Iesu Christi, exemplo monstratur, qui omnium officia in semetipso exhibuit et corpori suo, quod est Ecclesia, eosdem ordines observandos reliquit.

#### Cap. II. *Quare septem sint.*

Septem autem sunt propter septiformem gratiam sancti Spiritus, cuius qui non sunt participes ad gradus ecclesiasticos indigne accedunt; 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.

#### Cap. III. *Quales assumendi sunt ad clerum.*

«Tales autem ad ministerium spirituale eligendi[^1] sunt clerici, qui digne possint dominica Sacramenta tractare. Melius est enim Domini sacerdoti paucos habere ministros, qui possint digne opus Dei exercere, quam multos inutiles, qui ordinatori onus grave inducant». Tales enim decet esse ministros Christi, qui septiformi gratia Spiritus sancti sint decori; et quorum doctrina et conversationis forma eadem gratia in
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aliis transfundatur, ne caelestes margaritas spiritualium verborum officiorumque divinorum sordidae vitae pedibus conculcent. In Sacramento igitur septiformis Spiritus septem sunt gradus ecclesiastici, scilicet ostiarii, lectores, exorcistae, acolythi, subdiaconi, diaconi, sacerdotes; omnes tamen clerici vocantur, id est sortiti.

#### Cap. IV. *De corona et tonsura.*

«Corona enim signaculum est, quo signantur in partem sortis ministerii divini. Corona regale decus significat, et servire Deo regnare est. Unde ministri Ecclesiae reges esse debent, ut se et alios regant, quibus Petrus ait: *Vos estis genus electum, regale sacerdotium* etc. Summitas capitis desuper nudatur, ut eorum mens ad Deum libera monstretur, quae, *revelata facie, gloriam Dei* contempletur. Summitas enim capitis est eminentia mentis; denudatio capitis est revelatio mentis[^2]». «Clericus enim secretorum Dei non ignarus esse debet. Tondentur etiam capilli usque ad revelationem sensuum, scilicet oculorum et aurium», ut vitia in corde et opere pullulantia doceantur praecidenda, ne ad audiendum et intelligendum verbum Dei praepediatur mens, pro quo servato reddetur in excelsis corona. «Tonsurae autem ecclesiasticae usus a Nazaraeis exortus videtur, qui, prius crine servato, denique ob vitae continentiam caput radebant et capillos in igne sacrificii ponebant. Hinc usus inolevit, ut qui divinis cultibus mancipantur quasi Nazaraei, id est sancti, crine posito, inveniantur, sicut ad Ezechielem dicitur: *Fili hominis, sume gladium acutum, et duc super caput tuum et barbam.* In Actibus etiam Apostolorum, Priscillam et Aquilam hoc fecisse, legimus; Paulus quoque et alii quidam discipuli Christi hoc fecerunt[^3]». Recte ergo in quibuslibet gradibus constituti clerici vocantur; quorum nomina et rationes nominum Isidorus exponens[^4] ait: «Cleros et clericos hinc appellatos esse credimus, quia Mathias electus est sorte, quem primum per Apostolos legimus ordinatum. *Cleros* enim Graece, Latine *sors* vel *hereditas* dicitur. Ideo ergo dicti sunt *clerici*, quia de sorte sunt Domini, vel quia Deum partem habent. Generaliter vero clerici nuncupati sunt omnes qui in Ecclesia Christi serviunt, quorum gradus et nomina sunt haec: ostiarius, lector» etc.

### Pars II

#### Cap. V. *De ostiariis.*

Ostiarii iidem et ianitores sunt, qui in veteri testamento[^5] electi sunt ad custodiam templi, ut non ingrederetur in illud immundus; dicti autem ostiarii, eo quod praesint ostiis templi. Ipsi enim, tenentes clavem, omnia intus et extra custodiunt, atque inter bonos et malos habentes iudicium, dignos recipiunt, indignos respuunt. Unde et eis, cum ordinantur, claves Ecclesiae dantur ab episcopo, et dicitur eis: «Sic agite, tanquam rationem Deo reddituri pro rebus, quae clavibus istis recluduntur[^6]». — Hoc officium Dominus in sua persona suscepit, quando flagello de funiculis facto vendentes et ementes de templo eiecit. Ipse enim, se ostiarium significans, dicit: *Ego sum ostium, per me si quis introierit, salvabitur et ingredietur et egredietur et pascua inveniet.*

#### Cap. VI. *De lectoribus.*

Secundus est gradus lectorum. «Lectores a *legendo*, sicut psalmistae a *Psalmis canendis* vocati sunt. Illi enim praedicant populis, quid sequantur; isti cantant, ut excitent ad compunctionem animos audientium; licet quidam lectores ita miserabiliter pronuntient, ut quosdam ad luctum et lamentationem compellant. Iidem etiam pronuntiatores vocantur, quod porro annuntiant, quia tam erit clara eorum vox, ut etiam longe positorum aures adimpleat[^7]». «Ad lectorem autem pertinet lectiones pronuntiare et ea quae Prophetae vaticinati sunt, populis praedicare[^8]», ut iam ex officio legat in Ecclesia prophetias et lectiones. «Unde et ei, vidente populo, traditur ab episcopo codex divinarum lectionum et dicitur ei: *Accipe, et esto verbi Dei relator, habiturus, si fideliter impleveris officium, par-*
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*tem cum his qui bene verbum Dei ministraverint.* Qui ad hunc gradum provehitur litterarum scientia debet esse instructus, ut sensum verborum intelligat, vim accentuum sciat, distincte legat, ne confusione prolationis intellectum auditoribus auferat. Attendat, quid *indicative*, quid *interrogative* sit legendum, ubi sit in oratione facienda *distinctio*. Haec enim male servata intellectum turbant et alios ad risum provocant. Auribus et cordi consulere debet vox lectoris. — Hoc officium Christus implevit, cum in medio seniorum librum Isaiae aperiens, distincte ad intelligendum legit: *Spiritus Domini super me* etc. Ex quo lectoribus intelligi datur, quia gratia spirituali clarere debent qui aliis verbum Dei annuntiant. Hic ordo formam et initium a Prophetis accepisse videtur, quibus dicitur: *Clama, ne cesses, quasi tuba exalta vocem tuam*».

#### Cap. VII. *De exorcistis.*

Tertius est ordo exorcistarum. «Exorcistae autem ex Graeco in Latinum *adiurantes* vel *increpantes* vocantur; invocant enim super catechumenos et super eos qui habent spiritum immundum, nomen Domini, adiurantes per eum, ut egrediatur ab eis[^9]». «Ad exorcistam pertinet exorcismos memoriter retinere manusque super energumenos et catechumenos in exorcizando imponere». Debet autem spiritum mundum habere qui spiritibus immundis imperat, et malignum expellere de corde suo, quem expellit de corpore alieno, ne medicina, quam alii facit, sibi non prosit, et dicatur ei: *Medice, cura te ipsum*[^10]. Hi cum ordinantur, accipiunt de manu episcopi librum exorcismorum, et dicitur eis: «Accipite, et habetote potestatem imponendi manus super energumenos vel catechumenos». — «Hoc officio usus est Dominus, quando saliva sua tetigit aures et linguam surdi et muti, dicens: *Epheta, quod est adaperire*, per hoc docens, nos spiritualiter debere aperire aures praecordiorum hominum ad intelligendum et ora ad confitendum, ut, pulso daemone, Spiritus sanctus vas suum recipiat». Hoc etiam officio usus est Christus, cum daemoniacos multos sanavit. «Hic ordo a Salomone videtur descendisse, qui quendam modum exorcizandi invenit, quo daemones adiurati ex obsessis corporibus pellebantur; huic officio mancipati exorcistae vocati sunt. De quibus Christus in Evangelio: *Si ego in Beelzebub eiicio daemonia, filii vestri*, scilicet exorcistae, *in quo eiiciunt?*»

#### Cap. VIII. *De acolythis.*

Quarto loco succedunt acolythi. «Acolythi vero Graece, Latine *ceroferarii* dicuntur a deportandis cereis, quando legendum est Evangelium vel sacrificium offerendum. Tunc enim accenduntur luminaria et deportantur ab eis, non ad effugandas aeris tenebras, cum sol eo tempore rutilet, sed ad signum laetitiae demonstrandum; ut sub typo luminis corporalis illa lux ostendatur, de qua legitur: *Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum*[^11]». «Ad acolythum pertinet praeparatio luminarium in sacrario; ipse cereum portat, ipse urceolum cum vino et aqua suggesta pro eucharistia subdiaconis praeparat». «Hi cum ordinantur, cum edocti fuerint ab episcopo, qualiter in officio suo agere debeant, ab archidiacono accipiunt candelabrum cum cereo et urceolum vacuum. — Hoc officium Dominus se habere testatur dicens: *Ego sum lux mundi; qui sequitur me non ambulat in tenebris*». Huius officii formam illi gerebant in veteri testamento[^12], qui lucernas candelabri componebant et accendebant igne caelesti ad illuminandas tenebras aquilonares.

#### Cap. IX. *De subdiaconis.*

Quintus est ordo subdiaconorum. «Graece *hypodiaconi* vocantur, quos nos subdiaconos dicimus; qui ideo sic appellantur, quia subiacent praeceptis et officiis levitarum. Oblationes enim in templo a fidelibus suscipiunt et levitis superponendas altaribus deferunt. Hi apud Hebraeos Nathinaei vocabantur», «id est in humilitate Domino servientes[^13]». «Ad subdiaconum pertinet calicem et patenam ad altare Christi deferre et levitis tradere eisque ministrare, urceolum quoque et aqua-manile et manutergium tenere, episcopo et presbyteris et levitis pro lavandis ante altare manibus aquam praebere[^14]». His lex continentiae imponitur; quia, altari propinquantes, vasa corporis et sanguinis Christi portant; unde illud implere debent: *Mundamini qui fertis vasa Domini*[^15]. «Ad hos etiam pertinet tantum de oblationibus ponere in altari, quantum sufficere possit populo, nec non corporales et pallas et substratoria lavare». «Hi cum ordinantur, accipiunt de manu episcopi patenam et calicem vacuum, ab archidiacono vero urceolum cum aqua-manili et manuter-
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gium. — Hoc officio usus est Dominus, quando linteo se praecinxit, et mittens aquam in pelvim, pedes discipulorum lavit et linteo tersit».

#### Cap. X. *De diaconis.*

«Diaconorum ordo sextum tenet locum propter senarii perfectionem. Hic ordo in veteri testamento a tribu Levi nomen accepit vel traxit; dicuntur enim et levitae. Praecepit quippe Dominus Moysi, ut post ordinationem Aaron et filiorum eius prorsus tribus Levi ad divini cultus ministeria ordinaretur et consecraretur Domino, et servirent pro Israel coram Aaron et filiis eius in tabernaculo, ipsique gestarent arcam et tabernaculum et omnia vasa eius et in circuitu tabernaculi excubarent et in transportando tabernaculo ipsi deponerent rursumque componerent. A vigintiquinque annis et supra iussi sunt servire in tabernaculo; quam regulam in novo testamento sancti Patres constituerunt, quia haec aetas ad ferenda onera est robusta[^16]». «Levitae ergo ex nomine auctoris vocati sunt; de Levi enim levitae exorti sunt, a quibus in templo mystici Sacramenti mysteria explebantur. Hi Graece *diaconi*, Latine *ministri* dicuntur, quia, sicut in sacerdote consecratio, ita in diacono mysterii dispensatio habetur[^17]». «Ad diaconum pertinet assistere sacerdotibus et ministrare in omnibus quae aguntur in Sacramentis Christi, scilicet in baptismo, in chrismate, in patena et calice, oblationes quoque inferre et disponere in altari, componere etiam mensam Domini et vestire, crucem ferre et praedicare Evangelium et Epistolam ad populum. Nam sicut lectoribus vetus testamentum, ita diaconibus novum praedicare praeceptum est. Ad ipsum etiam pertinet officium precum et recitatio catechumenorum nominum. Ipse praemonet aures habere ad Deum, ipse donat pacem et ipse annuntiat». Quod autem huic ordini a Moyse statutum est, hoc etiam in novo testamento repraesentatur, cum diacono super laevum humerum stola ponitur, et casula in diebus ieiunii complicatur; quia, quidquid laboris et sustinentiae in hac vita toleratur, quasi in laeva portatur, donec in dextera, id est in aeternitate, requies habeatur. Hic ordo ab Apostolis celebratus est, quando, ut legitur in Actibus Apostolorum[^18], *septem viros plenos Spiritu sancto* ad hoc officium elegerunt, et oratione praemissa, manus eis imposuerunt. Unde et consuetudo inolevit, ut in omni matrice ecclesia septem diacones circa Christi aram quasi septem columnae assistant. Hi sunt septem Angeli tuba canentes in Apocalypsi, qui quales esse debeant, Apostolus docet, Timotheo[^19] scribens. «Hi cum ordinantur, solus episcopus eis manum imponit, quia ad ministerium applicantur». Ponit eis orarium, id est stolam, super laevum humerum, ut per hoc intelligant, se accepisse *iugum Domini suave*[^20], quo ad sinistram pertinentia divino timori subiiciant. Accipiunt et textum Evangelii, ut intelligant, se esse praecones Evangelii Christi. Hi autem, antequam ordinentur, probentur, ut docet Apostolus[^21], et sic ministrent, nullum crimen habentes. — «Hoc officio usus est Christus, quando post Coenam Sacramentum carnis et sanguinis discipulis dispensavit, et quando Apostolos dormitantes ad orationem incitavit dicens: *Vigilate et orate, ut non intretis in tentationem*».

#### Cap. XI. *De presbyteris.*

Septimus est ordo presbyterorum. «Presbyter Graece, *senior* interpretatur Latine. Non modo pro aetate vel decrepita senectute, sed propter honorem et dignitatem, quam acceperunt, presbyteri nominantur[^22]»; «qui morum prudentia et maturitate conversationis praecellere debent in populo, sicut scriptum est: *Senectus venerabilis est, non diuturna nec annorum numero computata. Cani enim sunt sensus hominis, et aetas senectutis vita immaculata*». «Ideo autem et presbyteri sacerdotes vocantur, quia *sacrum dant*; qui, licet sint sacerdotes, tamen pontificatus apicem non habent, sicut episcopi, quia nec chrismate frontem signant nec Paraclitum dant, quod solis deberi episcopis, lectio Actuum Apostolorum demonstrat». Unde et apud veteres iidem episcopi et presbyteri fuerunt, quia illud est nomen dignitatis, non aetatis. «*Sacerdos* nomen habet compositum ex Graeco et Latino, quod est *sacrum dans*, sive *sacer dux*. Sicut enim *rex* a *regendo*, ita *sacerdos* a *sanctificando* dictus est; consecrat enim et sanctificat[^23]. *Antistes* sacerdos dictus est ab eo, quod *ante stat*, primus enim est in ordine Ecclesiae». «Ad presbyterum autem pertinet Sacramentum corporis et sanguinis Domini in altari Dei conficere, orationes dicere et dona Dei benedicere»; qui cum ordinatur, inunguntur ei manus, ut intelligat, se accepisse gratiam consecrandi et caritatis opera debere ad omnes extendere. Accipit et stolam, quae te-
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net utrumque latus, quia debet esse munitus armis iustitiae contra adversa et prospera. Accipit etiam calicem cum vino et patenam cum hostiis, ut per hoc sciat, se accepisse potestatem *placabiles Deo hostias*[^24] offerendi. — Hic ordo a filiis Aaron sumsit initium. Summos enim pontifices et minores sacerdotes instituit Deus per Moysen, qui ex praecepto Dei Aaron in summum pontificem, filios vero eius unxit in minores sacerdotes. Christus quoque *duodecim elegit discipulos* prius, *quos et Apostolos vocavit*; quorum vicem gerunt in Ecclesia maiores pontifices. Deinde *alios septuaginta et duos discipulos designavit*; quorum vicem in Ecclesia tenent presbyteri. Unus autem inter Apostolos princeps exstitit Petrus, cuius vicarius et successor est Pontifex Summus, unde dicitur *apostolicus*, qui et *Papa* vocatur, scilicet pater patrum. Qualis autem eligi debeat presbyter, Apostolus scribens Timotheo ostendit; ubi nomine *episcopi* presbyterum significat. — Hoc autem officio usus est Christus, cum *se ipsum in ara crucis obtulit*, idem sacerdos et hostia, et quando post coenam panem et vinum in corpus suum et sanguinem commutavit. — Ecce de septem Ecclesiae gradibus breviter elocuti, quid ad quemquam pertineat, insinuavimus.

#### Cap. XII. *Qui dicuntur ordines sacri.*

Cumque omnes spirituales sint et sacri, excellenter tamen canones duos tantum *sacros ordines* appellari censent, diaconatus scilicet et presbyteratus; quia «hos solos primitiva Ecclesia legitur habuisse[^25]», et de his solis praeceptum Apostoli habemus. «Apostoli enim in singulis civitatibus episcopos et presbyteros ordinaverunt; levitas etiam ab Apostolis ordinatos legimus, quorum maximus fuit beatus Stephanus; subdiaconos vero et acolythos, procedente tempore, Ecclesia sibi constituit».

#### Cap. XIII. *Quid appelletur ordo.*

Si autem quaeritur, quid sit quod hic vocatur *ordo*; sane dici potest, signaculum quoddam esse, id est sacrum quoddam, quo spiritualis *potestas* traditur ordinato et *officium*. Character igitur spiritualis, ubi fit promotio potestatis, ordo vel gradus vocatur. Et dicuntur hi ordines Sacramenta, quia in eorum perceptione res sacra, id est gratia, confertur, quam figurant ea quae ibi geruntur.

#### Cap. XIV. *De nominibus dignitatis et officii.*

Sunt et alia quaedam, non ordinum, sed dignitatum vel officiorum nomina. Dignitatis simul et officii nomen est episcopus.

#### Cap. XV. *De episcopo.*

«Episcopatus autem vocabulum inde dictum est, quod ille qui episcopus efficitur, superintendat, curam scilicet subditorum gerens. *Scopein* enim Graece, Latine *intendere* dicitur; *episcopi* autem Graece, Latine *speculatores* interpretantur. Nam speculator est praepositus in Ecclesia, dictus, eo quod speculetur atque prospiciat populorum infra se positorum mores et vitam[^26]».

#### Cap. XVI. *De pontifice.*

«Pontifex est princeps sacerdotum, quasi via sequentium; ipse et summus sacerdos nuncupatur. Ipse enim sacerdotes et levitas efficit, ipse omnes ecclesiasticos ordines disponit[^27]».

#### Cap. XVII. *De quadripartito ordine episcoporum.*

«Ordo autem episcoporum quadripartitus est, scilicet in patriarchis, archiepiscopis, metropolitanis et episcopis. *Patriarcha* Graece, *summus patrum* interpretatur, quia primum, id est apostolicum, tenet locum, ut Romanus, Antiochenus, Alexandrinus[^28]»; sed omnium summus est Romanus. «*Archiepiscopus*, princeps episcoporum; *archos* enim Graece, Latine *princeps* dicitur. *Metropolitae* autem a mensura civitatum dicuntur; singulis enim provinciis praeeminent; quorum auctoritati et doctrinae ceteri sacerdotes subiecti sunt. Sollicitudo enim totius provinciae ipsis[^29] commissa est. Omnes autem superius designati ordines episcopi nuncupantur». — Nota, quod archiepiscoporum nomine primates superius significasse videtur, et metropolitanorum, quos nunc archiepiscopos dicimus. «Horum autem discretio a gentilibus introducta videtur, qui suos flamines, alios simpliciter *flamines*, alios *archiflamines*, alios *protoflamines* appellabant[^30]». «Sacerdotes enim gentilium *flamines* dicebantur, qui habebant in capite pileum, in quo erat brevis virga, desuper habens aliquid lanae, quod cum per aestum ferre non possent, filum tantum in capite ligare coeperunt. Nu-
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dis enim capitibus eis incedere nefas erat. Unde et a filo, quo utebantur, *flamines* dicti sunt, quasi *filamines*. Sed festis diebus, filo deposito, pileum imponebant pro sacerdotii eminentia».

#### Cap. XVIII. *De vate.*

«*Vates* a vi mentis appellati sunt, cuius significatio multiplex est; modo enim *sacerdotem*, modo *prophetam*, modo *poëtam* significat.

#### Cap. XIX. *De cantore.*

*Cantor* vero vocatur qui vocem modulatur in cantu. Huius sunt duo genera: *praecentor* et *succentor*, praecentor, qui vocem praemittit in cantu; succentor, qui subsequenter canendo respondet; *concentor* autem dicitur, quia consonat. Qui autem non consonat nec concinit concentor non erit».

His «breviter tractatis, admonendi sunt Christi ministri, quatenus, sicut excellunt ordinis dignitate, ita praecellant vitae sanctitate, ut plebs eis commissa eorumque disciplinis edocta gratanter eis obediat et eorum imitatione de die in diem proficiat[^31]», a quibus divina Sacramenta percipiunt et Missarum solemnia audiunt. — *Missa* autem dicitur, vel quia missa est hostia, cuius commemoratio fit in illo officio, unde dicitur: *Ite, Missa est*, id est, sequimini hostiam, quae missa est ad caelestia, tendentes post eam; vel quia missus caelestis venit ad consecrandum dominicum corpus, per quem ad altare caeleste defertur hostia, unde et dicitur: *Missa est*[^32].

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### Distinction XXIV — Part I

#### Chap. I. *On the ecclesiastical orders, how many they are.*

Now let us approach the consideration of sacred ordination. There are seven grades or orders of the spiritual offices, as is openly handed down from the sayings of the holy Fathers and shown by the example of our Head, namely Jesus Christ, who displayed the offices of all in himself and left the same orders to be observed by his body, which is the Church.

#### Chap. II. *Why there are seven.*

Now they are seven on account of the sevenfold grace of the Holy Spirit; those who are not partakers of it approach the ecclesiastical grades unworthily, but those in whose minds the sevenfold grace of the Holy Spirit has been poured out, when they approach the ecclesiastical orders, are believed to receive a fuller grace in the very promotion of the spiritual grade.

#### Chap. III. *What kind of men are to be admitted to the clergy.*

«Now such clerics are to be chosen[^1] for the spiritual ministry as can worthily handle the Lord's Sacraments. For it is better for the Lord's priest to have few ministers who can worthily perform the work of God, than many useless ones who bring a heavy burden upon the one who ordains them». For such ought the ministers of Christ to be, who are adorned with the sevenfold grace of the Holy Spirit; and by whose teaching and manner of life the same grace may be
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transfused into others, lest they trample under the feet of a sordid life the heavenly pearls of the spiritual words and divine offices. Therefore in the Sacrament of the sevenfold Spirit there are seven ecclesiastical grades, namely doorkeepers, lectors, exorcists, acolytes, subdeacons, deacons, priests; yet all are called *clerics*, that is, allotted ones.

#### Chap. IV. *On the crown and tonsure.*

«For the crown is a sign by which they are marked out into a portion of the lot of the divine ministry. The crown signifies royal honor, and to serve God is to reign. Hence the ministers of the Church ought to be kings, so as to rule themselves and others, to whom Peter says: *You are a chosen race, a royal priesthood*, etc. The top of the head is bared above, so that their mind may be shown free toward God, which, *with unveiled face*, may contemplate *the glory of God*. For the top of the head is the eminence of the mind; the baring of the head is the revelation of the mind[^2]». «For a cleric ought not to be ignorant of the secrets of God. The hairs are also shorn as far as the revelation of the senses, namely of the eyes and ears», so that the vices sprouting up in heart and deed may be taught to be cut off, lest the mind be hindered from hearing and understanding the word of God; and for the mind thus preserved a crown shall be repaid in the heights. «Now the use of ecclesiastical tonsure seems to have arisen from the Nazarites, who, having first kept their hair, at last for the sake of continence of life shaved their heads and placed the hairs in the fire of sacrifice. Hence the usage grew up, that those who are given over to divine worship as it were Nazarites, that is holy ones, might be found with their hair laid aside, as is said to Ezekiel: *Son of man, take a sharp sword, and draw it over your head and your beard.* In the Acts of the Apostles too we read that Priscilla and Aquila did this; Paul also and certain other disciples of Christ did this[^3]». Rightly, therefore, those established in any of the grades are called *clerics*; whose names and the reasons for the names Isidore, expounding[^4], says: «We believe that they are called *cleros* and *clerics* from this, that Matthias was chosen by lot, whom we read to have been the first ordained by the Apostles. For *cleros* in Greek is called in Latin *lot* or *inheritance*. Therefore they are called *clerics*, because they are of the Lord's lot, or because they have God as their portion. But generally all who serve in the Church of Christ are called clerics, whose grades and names are these: doorkeeper, lector» etc.

### Part II

#### Chap. V. *On doorkeepers.*

Doorkeepers are the same as gatekeepers, who in the Old Testament[^5] were chosen for the guarding of the temple, so that no unclean person might enter it; and they are called *doorkeepers* (*ostiarii*) because they are set over the doors (*ostia*) of the temple. For they, holding the key, guard everything within and without, and, exercising judgment between the good and the wicked, receive the worthy and reject the unworthy. Hence to them also, when they are ordained, the keys of the Church are given by the bishop, and it is said to them: «Act thus, as those about to render an account to God for the things which are shut up by these keys[^6]». — This office the Lord took up in his own person, when, having made a scourge of cords, he cast the sellers and buyers out of the temple. For he, signifying himself to be a doorkeeper, says: *I am the door, by me if anyone enters, he shall be saved and shall go in and go out and find pasture.*

#### Chap. VI. *On lectors.*

The second grade is that of lectors. «Lectors are named from *reading*, as psalmists from *singing Psalms*. For the former preach to the peoples what they should follow; the latter sing, in order to rouse the souls of the hearers to compunction; though some lectors pronounce so pitifully that they drive some to grief and lamentation. The same are also called *announcers*, because they announce afar, since their voice will be so clear that it fills even the ears of those placed far off[^7]». «Now it belongs to the lector to pronounce the readings and to preach to the peoples the things the Prophets prophesied[^8]», so that now by his office he may read in the Church the prophecies and readings. «Hence to him also, with the people watching, the bishop hands over the book of the divine readings and says to him: *Receive, and be a relater of the word of God, destined to have, if you faithfully fulfill the office, a par-*
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*t with those who have well ministered the word of God.* He who is advanced to this grade ought to be instructed in the knowledge of letters, so that he may understand the sense of the words, know the force of the accents, read distinctly, lest by confusion of utterance he take away the meaning from the hearers. Let him attend to what is to be read *indicatively*, what *interrogatively*, where in the sentence a *pause* is to be made. For these things, if ill observed, disturb the understanding and provoke others to laughter. The lector's voice ought to serve the ears and the heart. — This office Christ fulfilled, when in the midst of the elders, opening the book of Isaiah, he read distinctly for understanding: *The Spirit of the Lord is upon me*, etc. From this it is given to lectors to understand that those who announce the word of God to others ought to shine with spiritual grace. This order seems to have received its form and beginning from the Prophets, to whom it is said: *Cry, cease not, lift up your voice like a trumpet*».

#### Chap. VII. *On exorcists.*

The third is the order of exorcists. «Now exorcists are called from Greek into Latin *adjurers* or *rebukers*; for they invoke over the catechumens and over those who have an unclean spirit the name of the Lord, adjuring by him that he may go out from them[^9]». «It belongs to the exorcist to retain the exorcisms by memory and to impose hands upon the possessed and the catechumens in exorcizing». Now he who commands unclean spirits ought to have a clean spirit, and to expel the evil one from his own heart, whom he expels from another's body, lest the medicine which he applies to others should not profit himself, and it be said to him: *Physician, heal yourself*[^10]. When these are ordained, they receive from the bishop's hand the book of exorcisms, and it is said to them: «Receive, and have the power of imposing hands upon the possessed or the catechumens». — «This office the Lord used, when with his saliva he touched the ears and tongue of the deaf and mute man, saying: *Ephphatha, that is, Be opened*, teaching thereby that we ought spiritually to open the ears of the inmost hearts of men for understanding and their mouths for confessing, so that, the demon being driven out, the Holy Spirit may receive his vessel». This office too Christ used, when he healed many demoniacs. «This order seems to have descended from Solomon, who invented a certain manner of exorcizing, by which demons, being adjured, were driven from the bodies of the possessed; those assigned to this office were called exorcists. Of whom Christ says in the Gospel: *If I by Beelzebub cast out demons, your sons*, namely the exorcists, *by whom do they cast them out?*»

#### Chap. VIII. *On acolytes.*

In the fourth place follow acolytes. «Now acolytes in Greek are in Latin called *taper-bearers* (*ceroferarii*) from carrying the wax candles, when the Gospel is to be read or the sacrifice offered. For then the lights are kindled and carried by them, not to drive away the darkness of the air, since the sun shines at that time, but to show a sign of joy; so that under the figure of bodily light that Light may be pointed out, of which it is read: *There was the true Light, which enlightens every man coming into this world*[^11]». «It belongs to the acolyte the preparation of the lights in the sacristy; he carries the taper, he prepares the little jug with wine and water furnished for the eucharist for the subdeacons». «When these are ordained, once they have been instructed by the bishop how they ought to act in their office, they receive from the archdeacon a candlestick with a taper and an empty jug. — This office the Lord testifies himself to hold, saying: *I am the light of the world; he who follows me does not walk in darkness*». They bore the form of this office in the Old Testament[^12], who arranged the lamps of the candlestick and kindled them with heavenly fire to light up the northern darkness.

#### Chap. IX. *On subdeacons.*

The fifth is the order of subdeacons. «In Greek they are called *hypodeacons*, whom we call subdeacons; who are so named because they lie under the precepts and offices of the Levites. For they receive the offerings in the temple from the faithful and hand them to the Levites to be placed on the altars. These among the Hebrews were called Nathinaeans», «that is, serving the Lord in humility[^13]». «It belongs to the subdeacon to carry the chalice and paten to the altar of Christ and to hand them to the Levites and to minister to them, to hold also the little jug and the water-basin and the towel, and to provide water to the bishop and presbyters and Levites for washing their hands before the altar[^14]». On these the law of continence is imposed; because, drawing near to the altar, they carry the vessels of the body and blood of Christ; whence they ought to fulfill that word: *Be cleansed, you who carry the vessels of the Lord*[^15]. «To these also it belongs to place upon the altar only so much of the offerings as may suffice for the people, and to wash the corporals and palls and under-cloths». «When these are ordained, they receive from the bishop's hand the paten and an empty chalice, and from the archdeacon the little jug with the water-basin and the tow-
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el. — This office the Lord used, when he girded himself with a linen cloth, and, pouring water into a basin, washed the disciples' feet and wiped them with the linen».

#### Chap. X. *On deacons.*

«The order of deacons holds the sixth place on account of the perfection of the number six. This order in the Old Testament received or drew its name from the tribe of Levi; for they are also called *Levites*. For the Lord commanded Moses that after the ordination of Aaron and his sons the whole tribe of Levi should be ordained and consecrated to the Lord for the ministries of divine worship, and that they should serve for Israel before Aaron and his sons in the tabernacle, and that they themselves should carry the ark and the tabernacle and all its vessels and keep watch around the tabernacle and, in transporting the tabernacle, take it down and set it up again. From twenty-five years and upward they were commanded to serve in the tabernacle; which rule the holy Fathers established in the New Testament, because this age is robust for bearing burdens[^16]». «The Levites, therefore, were named from the name of their author; for from Levi the Levites arose, by whom in the temple the mysteries of the mystic Sacrament were fulfilled. These in Greek are called *deacons*, in Latin *ministers*, because, as in the priest there is consecration, so in the deacon there is the dispensing of the mystery[^17]». «It belongs to the deacon to assist the priests and to minister in all things that are done in the Sacraments of Christ, namely in baptism, in chrism, in the paten and chalice, to bring in the offerings also and to arrange them on the altar, to set out too the table of the Lord and to clothe it, to carry the cross and to preach the Gospel and the Epistle to the people. For as to the lectors the Old Testament, so to the deacons the New has been enjoined to preach. To him also belongs the office of prayers and the reciting of the names of the catechumens. He forewarns to have the ears toward God, he gives peace and he makes announcement». Now what was appointed to this order by Moses is also represented in the New Testament, when the stole is placed upon the deacon's left shoulder, and the chasuble is folded up on the fast days; because whatever of labor and endurance is borne in this life is carried as it were on the left, until on the right, that is in eternity, rest be had. This order was celebrated by the Apostles, when, as is read in the Acts of the Apostles[^18], they chose *seven men full of the Holy Spirit* for this office, and, prayer being first offered, they imposed hands upon them. Hence the custom grew up that in every mother church seven deacons should stand around the altar of Christ like seven columns. These are the seven Angels sounding the trumpet in the Apocalypse, who—what kind they ought to be—the Apostle teaches, writing to Timothy[^19]. «When these are ordained, the bishop alone imposes his hand upon them, because they are applied to the ministry». He places upon them the orarium, that is the stole, upon the left shoulder, so that by this they may understand that they have received *the sweet yoke of the Lord*[^20], by which they may subject to divine fear the things pertaining to the left hand. They receive also the text of the Gospel, so that they may understand that they are the heralds of the Gospel of Christ. But these, before they are ordained, are to be tested, as the Apostle teaches[^21], and so let them minister, having no crime. — «This office Christ used, when after the Supper he dispensed to the disciples the Sacrament of his flesh and blood, and when he stirred up the drowsy Apostles to prayer, saying: *Watch and pray, that you enter not into temptation*».

#### Chap. XI. *On presbyters.*

The seventh is the order of presbyters. «Presbyter in Greek is interpreted in Latin *elder*. Not merely for age or decrepit old age, but on account of the honor and dignity which they have received, are they called *presbyters*[^22]»; «who ought to excel in the people by prudence of manners and maturity of conduct, as it is written: *Venerable old age is not that which is long-lasting nor reckoned by the number of years. For the understanding of a man is gray hair, and the age of old age is an unspotted life*». «Therefore presbyters are also called *priests* (*sacerdotes*), because they *give what is sacred*; who, although they are priests, yet do not have the summit of the pontificate, as bishops do, because they neither sign the forehead with chrism nor give the Paraclete, which the reading of the Acts of the Apostles shows to be due to bishops alone». Hence among the ancients bishops and presbyters were the same, because that is a name of dignity, not of age. «*Sacerdos* (priest) has a name composed of Greek and Latin, which is *giver of the sacred*, or *sacred leader*. For as *rex* (king) is from *ruling*, so *sacerdos* (priest) is named from *sanctifying*; for he consecrates and sanctifies[^23]. *Antistes* the priest is called from this, that he *stands before* (*ante stat*), for he is first in the order of the Church». «Now it belongs to the presbyter to confect the Sacrament of the body and blood of the Lord on the altar of God, to say the prayers and to bless the gifts of God»; and when he is ordained, his hands are anointed, so that he may understand that he has received the grace of consecrating and that he ought to extend the works of charity to all. He receives also the stole, which cov-
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ers both sides, because he ought to be furnished with the arms of justice against adversity and prosperity. He receives also the chalice with wine and the paten with hosts, so that by this he may know that he has received the power of offering *victims pleasing to God*[^24]. — This order took its beginning from the sons of Aaron. For God instituted through Moses the high priests and the lesser priests, who by God's command anointed Aaron into the high priest, but his sons into the lesser priests. Christ too *chose twelve disciples* first, *whom he also called Apostles*; whose place the greater pontiffs hold in the Church. Then *he designated seventy-two other disciples*; whose place the presbyters hold in the Church. But one among the Apostles stood forth as chief, Peter, whose vicar and successor is the Supreme Pontiff, whence he is called *apostolic*, who is also called *Papa* (Pope), namely father of fathers. What kind of man a presbyter ought to be chosen, the Apostle shows, writing to Timothy; where under the name of *bishop* he signifies the presbyter. — This office Christ used, when *he offered himself upon the altar of the cross*, the same priest and victim, and when after the supper he changed bread and wine into his own body and blood. — Behold, having briefly spoken of the seven grades of the Church, we have set forth what pertains to each.

#### Chap. XII. *Which are called sacred orders.*

And although all are spiritual and sacred, yet the canons hold that two only are pre-eminently to be called *sacred orders*, namely the diaconate and the presbyterate; because «these alone the primitive Church is read to have had[^25]», and of these alone we have the precept of the Apostle. «For the Apostles ordained bishops and presbyters in individual cities; the Levites too we read to have been ordained by the Apostles, of whom the greatest was blessed Stephen; but subdeacons and acolytes the Church established for itself in course of time».

#### Chap. XIII. *What is called an order.*

But if it is asked what that is which is here called an *order*; it can rightly be said to be a certain sign, that is a certain sacred thing, by which spiritual *power* and *office* is handed over to the ordained. Therefore the spiritual character, where the promotion of power takes place, is called order or grade. And these orders are called Sacraments, because in their reception a sacred thing, that is grace, is conferred, which the things done there figure forth.

#### Chap. XIV. *On the names of dignity and office.*

There are also certain other names, not of orders, but of dignities or offices. A name of dignity and office at once is *bishop*.

#### Chap. XV. *On the bishop.*

«Now the word *episcopate* is said from this, that he who is made a bishop should superintend, namely bearing the care of his subjects. For *scopein* in Greek is in Latin *to attend*; and *bishops* (*episcopi*) in Greek are in Latin interpreted *watchmen*. For a watchman is one set over in the Church, so called because he watches over and looks out for the manners and life of the peoples set beneath him[^26]».

#### Chap. XVI. *On the pontiff.*

«The pontiff is the chief of the priests, as it were the way of those who follow; he is also called *the highest priest*. For he it is who makes priests and Levites, he it is who arranges all the ecclesiastical orders[^27]».

#### Chap. XVII. *On the fourfold order of bishops.*

«Now the order of bishops is fourfold, namely in patriarchs, archbishops, metropolitans and bishops. *Patriarch* in Greek is interpreted *highest of the fathers*, because he holds the first, that is the apostolic, place, as the Roman, the Antiochene, the Alexandrian[^28]»; but the highest of all is the Roman. «*Archbishop*, chief of bishops; for *archos* in Greek is in Latin called *chief*. *Metropolitans* are named from the measure of the cities; for they are pre-eminent over individual provinces; to whose authority and teaching the rest of the priests are subject. For the solicitude of the whole province is committed to them[^29]. But all the orders designated above are called bishops». — Note that by the name of archbishops he seems above to have signified the primates, and by that of metropolitans those whom we now call archbishops. «Now their distinction seems to have been introduced from the gentiles, who called their flamens, some simply *flamens*, others *archflamens*, others *protoflamens*[^30]». «For the priests of the gentiles were called *flamens*, who had on their head a cap, in which was a short rod, having above it a bit of wool, which, since they could not bear it in the heat, they began to bind only a thread on their head. For with
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bared heads it was forbidden them to go about. Hence from the thread which they used they were called *flamens*, as it were *filamens* (thread-bearers). But on feast days, the thread laid aside, they put on the cap for the eminence of the priesthood».

#### Chap. XVIII. *On the seer (vates).*

«*Seers* (*vates*) are named from the force (*vis*) of the mind, whose signification is manifold; for at one time it signifies a *priest*, at another a *prophet*, at another a *poet*.

#### Chap. XIX. *On the cantor.*

But *cantor* is the name of him who modulates his voice in singing. Of him there are two kinds: *precentor* and *succentor*—the precentor, who sends forth the voice first in the chant; the succentor, who by singing afterward responds; and he is called *concentor*, because he sounds in harmony. But he who neither sounds in harmony nor sings together will not be a concentor».

These things «being briefly treated, the ministers of Christ are to be admonished that, as they excel in the dignity of order, so they should be pre-eminent in holiness of life, so that the people committed to them and taught by their discipline may gladly obey them and by their imitation profit from day to day[^31]», from whom they receive the divine Sacraments and hear the solemnities of the Masses. — Now it is called *Mass* (*Missa*), either because the victim is sent (*missa*), whose commemoration is made in that office, whence it is said: *Go, it is the Mass* (*Ite, Missa est*), that is, follow the victim which has been sent to the heavenly places, straining after it; or because the heavenly messenger comes (*missus*) to consecrate the Lord's body, through whom the victim is borne to the heavenly altar, whence too it is said: *It is the Mass* (*Missa est*)[^32].

---

la: Can. *Tales ad ministerium* (4.), d. 23. Quae praecedunt et multa, quae sequuntur, excerpta sunt ex Hug. a S. Vict., II. de Sacram. p. III. c. 5. — Deinde edd. et codd. A E *septiformis* pro *septiformi*, ac pro *et quorum* codd. A E et plures edd. *ex quorum*. In fine propositionis respicitur Matth. 7, 6.

en: The canon *Tales ad ministerium* (4.), dist. 23. What precedes and much of what follows is excerpted from Hugh of St. Victor, *On the Sacraments* II, part III, chap. 5. — Then the editions and codices A E read *septiformis* for *septiformi*, and for *et quorum* codices A E and several editions read *ex quorum*. At the end of the sentence Matthew 7:6 is referred to.

la: Hug., loc. cit. c. 1; ubi respiciuntur I. Petr. 2, 9; II. Cor. 3, 18. — Pro *et servire* plures edd. *quia servire*. — Seq. locus est ibid. c. 2.

en: Hugh, at the place cited, chap. 1; where 1 Peter 2:9 and 2 Corinthians 3:18 are referred to. — For *et servire* several editions read *quia servire*. — The following passage is at the same place, chap. 2.

la: Ibid. c. 3 (cfr. Isidor., II. de Ecclesiast. Offic. c. 4.), ubi respiciuntur Num. 6, 18; Ezech. 5, 1; Act. 18, 18. et 21, 24. — Pro *denique* solae edd., excepta 1, *deinde*, refragante etiam originali.

en: The same place, chap. 3 (cf. Isidore, *On Ecclesiastical Offices* II, chap. 4), where Numbers 6:18; Ezekiel 5:1; Acts 18:18 and 21:24 are referred to. — For *denique* the editions alone, except no. 1, read *deinde*, though the original is also against it.

la: Libr. VII. Etymolog. c. 12. n. 1. seq.; C. *Cleros* (1.), d. 21; cfr. August., Enarrat. in Ps. 67. n. 19. Multae edd. pro *Deum partem* male legunt *Deum patrem*, deinde pro *Christi* habent *Dei*.

en: *Etymologies*, book VII, chap. 12, n. 1 f.; the canon *Cleros* (1.), dist. 21; cf. Augustine, *Enarration on Psalm 67*, n. 19. Many editions wrongly read *Deum patrem* for *Deum partem*, and then have *Dei* for *Christi*.

la: Libr. I. Paralip. 23, 5. — Quae sequuntur vel verbotenus, vel sententialiter sumta sunt ex Isidor., VII. Etymolog. c. 12. n. 32, et II. de Ecclesiast. Offic. c. 15, unde transierunt in cit. C. *Cleros*, § 19. Quae referuntur de *officiis* clericorum sumta sunt vel ex Isidor., Epist. ad Ludifredum, vel ex Hug. a S. Vict. loc. cit. c. 6. seqq.; cfr. etiam Raban., IV. de Universo c. 5.

en: 1 Chronicles 23:5. — What follows is taken, either word for word or in sense, from Isidore, *Etymologies* VII, chap. 12, n. 32, and *On Ecclesiastical Offices* II, chap. 15, whence they passed into the cited canon *Cleros*, § 19. What is reported about the *offices* of clerics is taken either from Isidore, *Letter to Ludifredus*, or from Hugh of St. Victor at the place cited, chap. 6 ff.; cf. also Rabanus, *On the Universe* IV, chap. 5.

la: Can. *Ostiarius* (19.), d. 23. — Locus Scripturae infra est Ioan. 10, 9, et antea respicitur Ioan. 2, 15.

en: The canon *Ostiarius* (19.), dist. 23. — The passage of Scripture below is John 10:9, and before it John 2:15 is referred to.

la: Isidor., VII. Etymolog. c. 12. n. 24; C. cit. *Cleros*, § 15; Hug., loc. cit. c. 7. — Pro *quod porro* [id est procul] Vat. cum pluribus edd. *qui populo*.

en: Isidore, *Etymologies* VII, chap. 12, n. 24; the cited canon *Cleros*, § 15; Hugh, at the place cited, chap. 7. — For *quod porro* [that is, afar off] the Vatican edition with several editions reads *qui populo*.

la: Can. *Perlectis* (1.), d. 25. § 5. — Seq. locus est ex Hug. loc. cit.; C. *Lector* (18.), d. 23. — In fine citantur Luc. 4, 18; Isai. 58, 1.

en: The canon *Perlectis* (1.), dist. 25, § 5. — The following passage is from Hugh at the place cited; the canon *Lector* (18.), dist. 23. — At the end Luke 4:18 and Isaiah 58:1 are cited.

la: Isidor., loc. cit. n. 31; C. *Cleros* (1.), d. 21. § 18. — Seq. locus C. *Perlectis* (1.), d. 25. § 2; Hugo, loc. cit. c. 8.

en: Isidore, at the place cited, n. 31; the canon *Cleros* (1.), dist. 21, § 18. — The following passage is the canon *Perlectis* (1.), dist. 25, § 2; Hugh, at the place cited, chap. 8.

la: Luc. 4, 23. Seq. locus est C. *Exorcista* (17.), d. 23; tertius ex Hug., loc. cit. c. 8, ubi citatur Marc. 7, 34. et respicitur Matth. 8, 16; Luc. 8, 33; quartus est Gratian., introductio in d. 21, (cfr. supra pag. 157. nota 6.) ubi citatur Matth. 12, 27.

en: Luke 4:23. The following passage is the canon *Exorcista* (17.), dist. 23; the third from Hugh, at the place cited, chap. 8, where Mark 7:34 is cited and Matthew 8:16 and Luke 8:33 are referred to; the fourth is Gratian's introduction in dist. 21 (cf. above, p. 157, note 6), where Matthew 12:27 is cited.

la: Isidor., loc. cit. n. 29; C. cit. *Cleros*, § 17. Locus Scripturae est Ioan. 1, 9. Seq. locus est C. *Perlectis*, supra cit., § 3; tertius est Hug., loc. cit. c. 9, ubi refertur Ioan. 8, 12.

en: Isidore, at the place cited, n. 29; the cited canon *Cleros*, § 17. The passage of Scripture is John 1:9. The following passage is the canon *Perlectis*, cited above, § 3; the third is Hugh, at the place cited, chap. 9, where John 8:12 is reported.

la: Exod. 25, 6; Levit. 6, 12. — Cod. Erf. annotat: *Illud est Gandolphi IV. Sent. c. De acolythis.*

en: Exodus 25:6; Leviticus 6:12. — The Erfurt codex notes: *That is of Gandulph, book IV of the Sentences, chap. On acolytes.*

la: Isidor., loc. cit. n. 23; C. *Cleros*, § 14; sed ultima verba, ubi respicitur Act. 20, 19, sunt ex Hug., loc. cit. c. 10. De Nathinaeis cod. Erf. addit: *De quibus II. Esdr. 3. [v. 26.], et dicuntur a natha, quod est aqua, quasi porrectores aquae, unde Ioan. 9. [7.]: Lava in natatoria Siloe i. e. in lavacro Missi, hoc est Christi.*

en: Isidore, at the place cited, n. 23; the canon *Cleros*, § 14; but the last words, where Acts 20:19 is referred to, are from Hugh, at the place cited, chap. 10. Concerning the Nathinaeans the Erfurt codex adds: *Of whom 2 Esdras 3 [v. 26], and they are called from* natha, *which is water, as it were bearers of water, whence John 9 [7]: Wash in the pool of Siloe, that is, in the washing-place of the Sent one, that is, of Christ.*

la: Isidor., Epist. cit. ad Ludifredum; C. cit. *Perlectis*, § 6.

en: Isidore, the cited *Letter to Ludifredus*; the cited canon *Perlectis*, § 6.

la: Isai. 52, 11. — Seq. locus est apud Hug., loc. cit. c. 10, qui etiam refert verba *Hi cum* etc., et C. *Subdiaconus* (15.), d. 23. Respicitur ibi Ioan. 13, 5. — Pro *corporales* solae edd. 2, 6 et Vat. *corporalia*.

en: Isaiah 52:11. — The following passage is in Hugh, at the place cited, chap. 10, who also reports the words *Hi cum* etc., and the canon *Subdiaconus* (15.), dist. 23. There John 13:5 is referred to. — For *corporales* editions 2, 6 and the Vatican alone read *corporalia*.

la: Hug., loc. cit. c. 11; cfr. Isidor., II. de Ecclesiast. Officiis, c. 8; respiciuntur Num. 3, 6. 10, et 4, 5; 8, 24.

en: Hugh, at the place cited, chap. 11; cf. Isidore, *On Ecclesiastical Offices* II, chap. 8; Numbers 3:6, 10, and 4:5; 8:24 are referred to.

la: Isidor., VII. Etymolog. c. 12. n. 22; C. *Cleros*, § 13. Seq. locus est ex cit. C. *Perlectis*, § 7; et quae sequuntur excerpta sunt ex Hug., loc. cit. c. 11.

en: Isidore, *Etymologies* VII, chap. 12, n. 22; the canon *Cleros*, § 13. The following passage is from the cited canon *Perlectis*, § 7; and what follows is excerpted from Hugh, at the place cited, chap. 11.

la: Cap. 6, 3. — De seq. cfr. C. *Episcopus Deo* (59.), de Consecrat. d. 1. — Codd. et edd. passim ponunt *diacones* pro *diaconi*.

en: Chapter 6:3 [Acts]. — On what follows, cf. the canon *Episcopus Deo* (59.), *On Consecration*, dist. 1. — The codices and editions commonly put *diacones* for *diaconi*.

la: Epist. I. 3, 8; supra respicitur Apoc. 8, 2. Locus seq. est C. *Diaconus* (11.), d. 23.

en: 1 [Timothy] 3:8; above, Apocalypse 8:2 is referred to. The following passage is the canon *Diaconus* (11.), dist. 23.

la: Respicitur Matth. 11, 30.

en: Matthew 11:30 is referred to.

la: Epist. I. Tim. 3, 10; Seq. locus est Hug., loc. cit.; respicitur Matth. 26, 26, et citatur Matth. 26, 41.

en: 1 Timothy 3:10; the following passage is Hugh, at the place cited; Matthew 26:26 is referred to, and Matthew 26:41 is cited.

la: Isidor., VII. Etymolog. c. 12. n. 20; C. *Cleros*, § 12; seq. locus Hug., ibid. c. 12, ubi citatur Sap. 4, 8; tertius est Isidor. et can., ut supra, ubi respicitur Act. 8, 14.

en: Isidore, *Etymologies* VII, chap. 12, n. 20; the canon *Cleros*, § 12; the following passage is Hugh, the same place, chap. 12, where Wisdom 4:8 is cited; the third is Isidore and the canon, as above, where Acts 8:14 is referred to.

la: Edd. 1, 2, 3, 7, 8 addunt *corpus Christi*, refragantibus codd. et originali Rabani (IV. de Universo), unde hic locus depromptus est. Seq. locus est ex cit. C. *Perlectis*, § 8; deinde reliqua excerpta sunt ex Hug., loc. cit. c. 12, ubi solae edd., excepta 1, constanter habent plurale (*ordinantur* etc.) pro singulari.

en: Editions 1, 2, 3, 7, 8 add *corpus Christi*, against the codices and the original of Rabanus (*On the Universe* IV), whence this passage is drawn. The following passage is from the cited canon *Perlectis*, § 8; then the rest is excerpted from Hugh, at the place cited, chap. 12, where the editions alone, except no. 1, consistently have the plural (*ordinantur* etc.) for the singular.

en: Numbers 5:8 is referred to, then Exodus 29:5; Luke 6:13; 10:1; Matthew 16:18; 1 Timothy 3:2; Hebrews 10:11.

la: Can. *Nullus in episcopum* (4.), d. 60. Respiciuntur I. Tim. cit. et Act. 6, 5. Quae sequuntur leguntur apud Gratian. in princip. d. 21.

en: The canon *Nullus in episcopum* (4.), dist. 60. The cited passage of 1 Timothy and Acts 6:5 are referred to. What follows is read in Gratian at the beginning of dist. 21.

la: Isidor., loc. cit. n. 11; C. *Cleros*, § 7. Codd. scribunt *scopin* [σκοπεῖν]; pro *prospiciat*, quod habent codd. et plurimae edd. cum Isidoro, Vat. cum illo canone *perspiciat*, Raban., loc. cit. *praespiciat* (!) — Idem locus continuatur in seq. cap.

en: Isidore, at the place cited, n. 11; the canon *Cleros*, § 7. The codices write *scopin* [σκοπεῖν]; for *prospiciat*, which the codices and most editions have with Isidore, the Vatican with that canon reads *perspiciat*, Rabanus at the place cited *praespiciat* (!). — The same passage is continued in the following chapter.

la: Locis citt.

en: At the places cited.

la: Can. cit. *Cleros*, § 1. Seq. loc. est ex Isidor., loc. cit. n. 10, et C. cit. § 6.

en: The cited canon *Cleros*, § 1. The following passage is from Isidore, at the place cited, n. 10, and the cited canon, § 6.

la: Edd., excepta 1, et codd. C D male addunt *episcopis*, refragante etiam Isidoro et canone § 4.

en: The editions, except no. 1, and codices C D wrongly add *episcopis*, though Isidore and the canon § 4 are also against it.

la: Gratian., introduct., ad d. 21. Seq. locus est Isidor., loc. cit. n. 18; C. *Cleros*, § 11. Ex eodem Isidor., loc. cit. n. 15, et C. cit. § 9. et 16, sumta sunt plerumque verbotenus quae sequuntur in seqq. cc.

en: Gratian, in the introduction, at dist. 21. The following passage is Isidore, at the place cited, n. 18; the canon *Cleros*, § 11. From the same Isidore, at the place cited, n. 15, and the cited canon, §§ 9 and 16, are taken, for the most part word for word, the things that follow in the following chapters.

la: Hug., loc. cit. c. 12.

en: Hugh, at the place cited, chap. 12.

la: Cfr. supra d. XIII. c. 1. circa med.

en: Cf. above, dist. XIII, chap. 1, about the middle. ---

translators_notes:
- **Provenance / VOL IV (VOL II override):** Vol IV is two-column with cascade-shattered IA djvu OCR footers. Latin re-set from the raw OCR (lines 65708–66246) and corrected against the 450 dpi column bands `/tmp/colcrop/vol4-p60{2–7}-{L,R}-{0,1,2}.png`; the bands are authoritative for the footnote apparatus (which the OCR fragments). Offset `pdf = printed + 20`, verified against band folios "602"–"607".
- **Page span correction:** the skeleton frontmatter listed `printed_pages: [602–606]`, but the Master's littera in fact runs onto **page 607** (Cap. XVII's flamens excursus, Cap. XVIII *De vate*, Cap. XIX *De cantore*, and the concluding *His breviter tractatis… Missa est*), ending immediately before `COMMENTARIUS IN DISTINCTIONEM XXIV`. Frontmatter updated to 602–607 / pdf 622–627. Page 607 bands were generated fresh (`colcrop.py vol4 607 1880`).
- **Chunk boundary:** this chunk ends at Cap. XIX's close (`… unde et dicitur: Missa est`). The `COMMENTARIUS IN DISTINCTIONEM XXIV / Pars I / DIVISIO TEXTUS / TRACTATIO QUAESTIONUM` that follows on p. 607 (raw through L66246) is Bonaventure's commentary and belongs to the sibling `d24-p1-divisio` chunk, not to the littera. No DUBIA CIRCA LITTERAM are included.
- **Master's internal parts:** Lombard divides this distinction into his own Pars I (Cap. I–IV: the number of orders + bona vita + tonsure) and Pars II (Cap. V–XIX: the individual grades and the names of dignity/office). Both are rendered here in the single `d24-p1-littera` chunk (chunk id/frontmatter `pars: 1` retained).
- **Apparatus source structure:** the littera's notes are printed under the running head `NOTAE AD LIBR. SENTENTIARUM`, kept typographically separate from the Bonaventure-commentary notes on the same pages. Numbering restarts each printed page (602:1 / 603:1–7 / 604:1–7 / 605:1–8 / 606:1–7 / 607:1–2 → continuous 1–32 here). Two notes overflow across a page/column seam and were reassembled by content: p. 602 note 1 (=[^1]) continues at the top of the p. 603 left footer (`II. de Sacram. … Matth. 7, 6`); p. 603 note 4 (=[^5]) continues at the top of the p. 603 right footer (`… vel sententialiter sumta sunt ex Isidor. …`). Only notes anchored by a marker in this chunk's body are claimed; the numbered *commentary* notes (d. 23 dubia on p. 602; `NOTAE AD COMMENTARIUM` on p. 607) are excluded.
- **Marginal source-labels trimmed:** Quaracchi's marginal glosses (`Isidorus.`, `Hugo.`, `Canon.`, `Gratianus.`, `Rabanus.`, `Exemplum Christi.`, and the cross-reference tags `Dubium 1/4/5/6`) were removed from the body as editorial marginalia per the corpus OCR-cleanup rule; their content is already carried by the apparatus.
- **No `[?]` flags.** All Latin readings were confirmed against the column bands; footer text was fully legible at 450 dpi.


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 24, Part 1, Divisio Textus

title_alt: Divisio textus et tractatio quaestionum, Pars I

title_alt: Division of the text and treatment of the questions, Part I

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 607 -->

## COMMENTARIUS IN DISTINCTIONEM XXIV.

### PARS I.

### *De Sacramento ordinis quoad ea quae ad illud disponunt.*

*Nunc ad considerationem sacrae ordinationis accedamus etc.*

### DIVISIO TEXTUS.

Haec est sexta pars, in qua de sexto Sacramento agit[^1]. Posset tamen dividi contra totam praecedentem. In praecedentibus enim egit de Sacramentis, quae respiciunt determinatam personam. Hic agit de his quae respiciunt multitudinem ecclesiasticam, et primo de ordine, secundo de matrimonio[^2]. Qualitercumque dividatur et ordinetur praedicta pars, ista, in qua agit de ordinis Sacramento, duas habet. In prima enim determinat de ipso Sacramento. In secunda de dispensatione huius Sacramenti[^3], ibi[^4]: *Solet quaeri, si haeretici ab Ecclesia praecisi* etc.

Prima pars duas habet. In prima determinat de his quae disponunt ad ordinem, scilicet bona vita et tonsura. In secunda de ipsis ordinibus, ibi: *Ostiarii iidem et ianitores sunt.* Prima pars dividitur in duas. In prima ostendit, quod cum septem sint ordines, propter significandam scilicet gratiam septiformem, quod nemo digne accipit ordines, qui non est in gratia; et haec est dispositio interior. In secunda vero determinat de dispositione exteriori, quae quidem est tonsura, ibi: *In hoc igitur Sacramento septiformis* etc.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam huius partis quaeritur de ordine in generali, de quo secundum duo, quae in littera[^5] determinantur, duo principaliter quaeruntur.

Primo quaeritur de ordinis signaculo.

Secundo quaeritur de ordinis Sacramento.

Et cum ordinis signaculum sit tonsura vel corona, circa hoc quatuor quaeruntur.

Primo quaeritur, utrum ordinandi debeant coronari vel tonsurari.

Secundo, dato quod sic, quaeritur, utrum corona illa sit Sacramentum.

Tertio, utrum in susceptione coronae fiat abrenuntiatio temporalium.

Quarto, utrum Ecclesia talibus teneatur ad temporale subsidium.

---

english:
<!-- page 607 -->

## COMMENTARY ON DISTINCTION XXIV.

### PART I.

### *On the Sacrament of order, as regards the things which dispose toward it.*

*Now let us approach the consideration of sacred ordination, etc.*

### DIVISION OF THE TEXT.

This is the sixth part, in which he treats of the sixth Sacrament[^1]. It could, however, be divided over against the whole preceding [part]. For in the preceding [parts] he treated of the Sacraments which regard a determinate person. Here he treats of those things which regard the multitude of the Church, and first concerning order, secondly concerning matrimony[^2]. In whatever way the aforesaid part be divided and ordered, this [part], in which he treats of the Sacrament of order, has two [parts]. For in the first he determines concerning the Sacrament itself. In the second, concerning the dispensation of this Sacrament[^3], at[^4]: *It is wont to be asked whether heretics cut off from the Church* etc.

The first part has two [parts]. In the first it determines concerning the things which dispose toward order, namely a good life and the tonsure. In the second, concerning the orders themselves, at: *Doorkeepers are the same as porters.* The first part is divided into two. In the first it shows that, since there are seven orders — namely for the signifying of sevenfold grace — no one worthily receives orders who is not in grace; and this is the interior disposition. In the second it determines concerning the exterior disposition, which indeed is the tonsure, at: *In this Sacrament, therefore, the sevenfold* etc.

### TREATMENT OF THE QUESTIONS.

For the understanding of this part inquiry is made concerning order in general, concerning which — according to the two things which are determined in the text[^5] — two questions are principally asked.

First it is asked concerning the seal of order.

Secondly it is asked concerning the Sacrament of order.

And since the seal of order is the tonsure or crown, concerning this four things are asked.

First it is asked whether those to be ordained ought to be crowned or tonsured.

Secondly, granted that they ought, it is asked whether that crown is a Sacrament.

Thirdly, whether in the reception of the crown there is made a renunciation of temporal things.

Fourthly, whether the Church is bound toward temporal support for such persons.

---

la: Cfr. supra d. 2. dub. 1. et d. 23. dub. 1. — Inferius pro *in qua* cod. G *quae*.

en: Cf. above, distinction 2, dubium 1, and distinction 23, dubium 1. — Below, for *in qua* (in which), codex G [reads] *quae* (which).

en: Hugh [of St. Victor], in the place cited, chapter 12.

la: Ed. 1 infra dist. 25. — Superius pro *enim* plures codd. *tantum*.

en: Edition 1 [places this] below, in distinction 25. — Above, for *enim* (for), several codices [read] *tantum* (only).

en: Cf. above, distinction 13, chapter 1, near the middle.

la: Cfr. divisio textus. — Inferius pro *vel corona* edd. cum aliquot codd. *cum corona*.

en: Cf. the division of the text. — Below, for *vel corona* (or the crown), the editions, together with some codices, [read] *cum corona* (with the crown).

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt`, lines 66247–66291; the `COMMENTARIUS IN DISTINCTIONEM XXIV. / Pars I.` header block from L66237), collated column-by-column against the 450 dpi PDF column bands for printed p. 607 (PDF p. 627; Vol IV offset `pdf = printed + 20`) under the VOL II OVERRIDE. This is the **Distinction XXIV, Pars I divisio** — Bonaventure's *Divisio textus* and *Tractatio quaestionum*, opening at `COMMENTARIUS IN DISTINCTIONEM XXIV. / Pars I. / De Sacramento ordinis quoad ea quae ad illud disponunt. / Nunc ad considerationem sacrae ordinationis accedamus etc.` The *Tractatio* poses **two principal questions** — (1) *de ordinis signaculo* (Articulus I; the four questions listed here on tonsure/corona) and (2) *de ordinis Sacramento* (Articulus II, four questions). Per the locked chunking convention, the `ARTICULUS I. / De ordinis signaculo.` opener (raw L66292/L66299, foot of p. 607 → top of p. 608) is folded into the following `a1-q1` chunk and is **not** included here. No scholion (divisio carry none).

**Page-verification.** Running heads confirm p. 607: the R-column band shows the page number `607` top-right; the L-column band shows the running head `DIST. XXIV. P. I. DIVISIO TEXTUS`. The next running head, `608 SENTENTIARUM LIB. IV.` (raw L66288), marks the top of p. 608, so the entire *Divisio* + *Tractatio* + its footer sit on p. 607. The two column bands were clipped at the default split; the full right column was reconstructed by combining the L-band right-margin bleed (line-openings) with the R-band (line-tails) plus the OCR, and cross-checked against the L-band body.

**Footer split.** p. 607's footer has two series. Source refs: [^2] `Hug., loc. cit. c. 12.` (keyed to *matrimonio*) and [^4] `Cfr. supra d. XIII. c. 1. circa med.` (keyed to *ibi: Solet quaeri*). *Notae ad Commentarium*: [^1] `Cfr. supra d. 2. dub. 1. et d. 23. dub. 1.` (+ *in qua*/G *quae* variant), [^3] `Ed. 1 infra dist. 25.` (+ *enim*/*tantum* variant), [^5] `Cfr. divisio textus.` (+ *vel corona*/*cum corona* variant). No footer text carries over from/to an adjacent chunk: the top of p. 607 (littera *De vate* / *De cantore* with its own markers) is prior-littera material, not part of this divisio.

**`[?]` flags:**
- **[^1] and [^3] marker positions [?]:** these two *Notae ad Commentarium* are self-locating ("Inferius pro *in qua*…", "Superius pro *enim*…"), i.e. keyed by lemma rather than by a cleanly resolvable body superscript at 450 dpi. [^1] is anchored at the opening sentence (its cross-ref concerns *ordo* as the sixth Sacrament, treated in the earlier dubia; the *in qua* variant lies below, at *ista, in qua agit de ordinis Sacramento*). [^3] is anchored at *de dispensatione huius Sacramenti* (which "Ed. 1" treats below in dist. 25; the *enim* variant lies just above, at *In prima enim determinat*). The note contents are legible and certain; only the exact superscript positions of these two are reconstructed.
- **[^3] "Ed. 1" [?]:** rendered "Edition 1"; the abbreviation could resolve to *Editio prima* or a siglum. Content otherwise unambiguous.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Dist. 24, Part 2, Divisio Textus

title_alt: Divisio textus et tractatio quaestionum, Pars II

title_alt: Division of the text and treatment of the questions, Part II

source_text:
<!-- page 620 -->

## COMMENTARIUS IN DISTINCTIONEM XXIV.

### PARS II.

### *De gradibus et dignitatibus ordinum.*

*Ostiarii iidem et ianitores sunt etc.*

TEXTUM MAGISTRI VIDE SUPRA PAG. 603.

### DIVISIO TEXTUS.

Supra egit Magister de disponentibus ad ordinem. Hic agit de ordinibus. Et haec pars habet duas. In prima agit de gradibus ordinum. In secunda de dignitatibus sive officiis superadditis ordinibus, ibi: *Sunt et alia quaedam, non ordinum* etc.

Prima pars habet tres partes. In prima ponit gradus ordinum, quos in littera[^1] distinguit, et partes in suis locis manifestae sunt. In secunda vero assignat differentiam ordinum minorum ad maiores, ibi: *Cumque omnes sint spirituales* etc. In tertia vero determinat, in quo conveniunt, ibi: *Si autem quaeritur, quid sit quod hic vocatur ordo.*

Prima harum in septem partes dividitur secundum septem ordines, qui patent in littera, quaelibet suo loco.

<!-- page 621 -->

*Sunt et alia quaedam, non ordinum* etc. Haec est secunda pars, in qua agitur de dignitatibus superadditis ordinibus; et haec pars habet tres secundum tria, de quibus agit. Quaedam enim tenent nomina officiorum praecipue magis quam dignitatum, ut cantor et succentor; quaedam nomina dignitatum, ut archiepiscopus, patriarcha; quaedam media, ut episcopus, quod est nomen dignitatis simul et officii, ut dicit in littera[^2]. Primo igitur agit de his quae dicunt officium et dignitatem. Secundo de his quae dignitatem, ibi: *Ordo autem episcoporum quadripartitus est* etc. Tertio vero de his quae dicunt officium, ibi: *Cantor sic vocatur, quod vocem* etc.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam huius partis quaeritur de ordinibus in speciali, circa quos dupliciter dubitare contingit ad enodationem eorum quae Magister in littera[^3] tangit.

Primo, quantum ad characteris impressionem.

Secundo, quantum ad numerum et distinctionem.

Quantum ad primum quaeruntur quatuor.

Primo quaeritur, utrum in omnibus ordinibus imprimatur character.

Secundo, utrum unus vel plures.

Tertio, utrum habeant ordinem ad invicem.

Quarto quaeritur quantum ad signum exterius, quod ei respondet.

---

english:
### COMMENTARY ON DISTINCTION XXIV.

#### PART II.

#### *On the grades and dignities of the orders.*

*"The ostiaries and the janitors are the same, etc."*

FOR THE TEXT OF THE MASTER, SEE ABOVE, PAGE 603.

### DIVISION OF THE TEXT.

Above, the Master dealt with the things that dispose toward order. Here he deals with the orders themselves. And this part has two [members]. In the first he deals with the grades of the orders. In the second, with the dignities or offices superadded to the orders, at: *Sunt et alia quaedam, non ordinum* etc. ("There are also certain other things, not of the orders").

The first part has three parts. In the first he sets down the grades of the orders, which he distinguishes in the *littera*[^1], and the parts are made manifest in their own places. In the second he assigns the difference of the lesser orders to the greater, at: *Cumque omnes sint spirituales* etc. ("Since all are spiritual"). In the third he determines in what they agree, at: *Si autem quaeritur, quid sit quod hic vocatur ordo* ("But if it is asked what that is which is here called order").

The first of these is divided into seven parts according to the seven orders, which appear in the *littera*, each in its own place.

*Sunt et alia quaedam, non ordinum* etc. ("There are also certain other things, not of the orders"). This is the second part, in which the dignities superadded to the orders are treated; and this part has three [members] according to the three things of which it treats. For some hold the names of offices rather more than of dignities, as cantor and succentor; some [hold] names of dignities, as archbishop, patriarch; some are intermediate, as bishop, which is a name of dignity together with office, as he says in the *littera*[^2]. First, therefore, he deals with those things which state office and dignity. Second, with those [which state] dignity, at: *Ordo autem episcoporum quadripartitus est* etc. ("But the order of bishops is fourfold"). Third, with those which state office, at: *Cantor sic vocatur, quod vocem* etc. ("The cantor is so called because... the voice").

### TREATMENT OF THE QUESTIONS.

For the understanding of this part, inquiry is made concerning the orders in particular, about which it happens that one may doubt in two ways, toward the unraveling of those things which the Master touches upon in the *littera*[^3].

First, as to the impression of the character.

Second, as to the number and distinction [of the orders].

As to the first, four things are asked.

First it is asked whether in all orders a character is imprinted.

Second, whether one [character] or many.

Third, whether they have an order to one another.

Fourth, inquiry is made as to the exterior sign which corresponds to it.

---

la: Hic c. 5. seqq.

en: Here [in the Master's *littera*], chapter 5 and following.

la: Hic c. 14. — Inferius pro *quod vocem* codd. B aa cum Magistro *qui vocem*.

en: Here [in the Master's *littera*], chapter 14. — Below, for *quod vocem* (because... the voice), codices B and aa, together with the Master, [read] *qui vocem* (who... the voice).

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt`, lines 67575–67644), collated column-by-column against the 450 dpi PDF column bands for printed pp. 620–621 (Vol IV offset `pdf = printed + 20`) under the VOL II OVERRIDE. This is the **Distinction XXIV, Pars II divisio** — Bonaventure's *Commentarius* opener (`COMMENTARIUS IN DISTINCTIONEM XXIV. / Pars II. / De gradibus et dignitatibus ordinum. / Ostiarii iidem et ianitores sunt etc. / Textum Magistri vide supra pag. 603.`), *Divisio textus*, and *Tractatio quaestionum*. The *Tractatio* frames **two articles** — Art. I *quantum ad characteris impressionem* (four questions, listed here: character imprinted in all orders / one or many / order to one another / exterior sign) and Art. II *quantum ad numerum et distinctionem*. Per the locked chunking convention, the `ARTICULUS I. / De ordinibus quoad characteris impressionem. / QUAESTIO I.` opener (raw L67645 ff., foot of p. 621 → top of p. 621 R-column) is folded into the following `a1-q1` chunk and is **not** included here.

**Page-verification (skeleton off by one).** The auto-chunk skeleton guessed printed pp. 621–622; eyes-on the PDF bands corrects this to **pp. 620–621**. The COMMENTARIUS/PARS II header, the *Ostiarii* lemma, `TEXTUM MAGISTRI VIDE SUPRA PAG. 603.`, the DIVISIO TEXTUS header, and the first half of the divisio all sit at the **foot of p. 620** (whose left column top still carries the tail of the Pars I *dubia* — Dub. III–IV — with running head `620 SENTENTIARUM LIB. IV.`). The physical page number `621` prints at the top-right of the page that opens `dum tria, de quibus agit…` under running head `DIST. XXIV. P. II. ART. I. QUAEST. I.`; that page carries the divisio's conclusion + the whole *Tractatio* + the start of ARTICULUS I / QUAESTIO I (the latter belonging to `a1-q1`). PDF pages accordingly 640–641.

**Page break.** The div-boundary falls mid-paragraph inside *Sunt et alia quaedam…*: p. 620 ends `…et haec pars habet tres secun-` and p. 621 resumes `-dum tria, de quibus agit…`. The `<!-- page 621 -->` marker is placed at the start of that paragraph (the nearest clean boundary).

**Footer split (three shared-page footers).** Neither footer belongs wholly to this chunk:
- **p. 620** prints notes 1–9. Notes **1–8** key to markers in the Pars I *dubia* body above (¹ *connexa*; ² *dona Spiritus sancti*; ³ *usque ad summum*; ⁴ *Exodi decimo nono* = Ex. 19:6; ⁵ *adiacet*; ⁶ *carnaliter viventium* = Hebr. 7:16; ⁷ *primae Petri capitulo secundo* = 1 Pet. 2:9; ⁸ *competit in capite*) and belong to the preceding dubia chunk. Only note **9** (`Hic c. 5. seqq.`, keyed to *quos in littera⁹ distinguit* in this divisio) is claimed here → rendered [^1].
- **p. 621** prints notes 1–6. Notes **1** (`Hic c. 14. — Inferius pro quod vocem…`, keyed to *ut dicit in littera¹*) and **2** (`Hic c. 5. seqq.`, keyed to *quae Magister in littera²*) are this chunk's → rendered [^2] and [^3]. Notes **3–6** (³ *Per definitionem ordinis*; ⁴ *distinctione sequenti*; ⁵ *probat in littera*; ⁶ *Sacramento*) key into the ARTICULUS I / QUAESTIO I arguments and belong to the following `a1-q1` chunk.

**`[?]` flags:** none. All three claimed markers are clean superscript numerals over *littera* (p. 620 n. 9; p. 621 nn. 1–2), verified on the bands; no ambiguous readings.