Pars 6, Cap. 12
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/5/d/6/q/bon-brev-p6-c12
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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 ordained ». — But although

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 inheritance* 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 Solomon; 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 illuminating; 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 way. 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 requires.

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

*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 churches; 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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