Dist. 24, Part 1, Art. 1, Q. 1
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/4/d/24/q/bon-sent-IV-d24-p1-a1-q1
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### Article I. *On the seal of order.*
### Question I. *Whether those to be ordained ought to be tonsured or crowned.*

As to the first, it is shown that clerics ought not to be *tonsured*.

1. In Jeremiah the forty-ninth the Lord threatens these: *I will scatter them into every wind, who are shorn in [their] hair:* if therefore the Lord detests this, it seems etc.

2. Likewise, to the Galatians the last: *In Christ Jesus neither circumcision avails anything nor uncircumcision, but a new creature:* therefore in the new law it avails nothing to shear the hair.

3. Likewise, the hair is given by nature for adornment; but all things of grace preserve those things which pertain to the adornment of nature: therefore in no Sacrament does it seem that the hair should be laid aside.

Likewise, it seems that they ought not to be *crowned*:

4. First, because the truth ought to correspond to the figure; but, as the Master says, this removal of the hair was prefigured in the vow of the Nazarites; but they did not make a crown, but shaved wholly, as is said in Numbers the sixth: therefore etc.

5. Likewise, the removal of the hair signifies the removal of superfluous things: if therefore not [only] the part of superfluity, but the whole is to be cast off; it seems that the whole head ought to be shaved.

6. Likewise, fools are wont to be marked with the seal of the crown; but nothing befits clerics except a sign of holiness and honorableness: therefore it seems that they ought in no way to be crowned.

It is asked, therefore, what is the reason why *clerics* are tonsured and crowned; and what is the difference between the crown and the tonsure; *and again, why converted religious* receive the tonsure but not the crown. — It is also asked why in the reception of this Sacrament the faithful are marked rather than in the reception of another Sacrament?

### Conclusion.
> **Conclusion.** That clerics be tonsured with a crown is fitting for distinction and instruction.

**I respond:** It must be said that, as will be seen better below, in the Sacrament of order there is given a power for carrying out that noble office, and this is not given to all nor ought to be given to all; therefore it behooves that the persons receiving this office first be marked, and [marked] with this seal, which would show *distinction*, and which also would be for *instruction*. Now nothing is so fitting as the tonsure with the crown: first, by reason of *situation*, because in the most excellent part ought this seal to be placed, so that the office of nobility may be signified, for which they are prepared. But secondly, because the lower tonsure with the upper shaving make a circular figure in the head of hair; and it can be called a crown, which signifies that they are prepared for the royal priesthood, according to that [word] of the first [epistle] of Peter, the second [chapter]: *You are a chosen race, a royal priesthood;* therefore the royal seal most rightly befits them for *distinguishing*.

It befits [them] nonetheless for *instructing*; and this, because in the conferral of such a seal there is the *removal* of superfluity, there is the *denuding* of the top of the head, there is the *impression* of a circular figure. — In the first, clerics are instructed what is to be *avoided*, namely the superfluity of earthliness, according to that [word] of the Apostle, first to Timothy the last: *Having food, and wherewith to be covered, with these let us be content.* Whence also in this it is signified that they ought to be *girded about the loins of the mind*. — In the second they are instructed as to that which is to be *desired* and which is to be held, and this is the supernal good, so that, according to that [word] of the Apostle

to the Philippians the third, *our conversation may be in heaven. In mind* indeed we ought to *go beyond unto God* and to be *sober* toward the neighbor. — In the third they are instructed how it is to be *attained*. For the circular figure is the *simplest, most capacious,* and *most beautiful*. In which is signified that they ought to be *simple* in mind, Wisdom the first: *In simplicity of heart seek him* etc.; *enlarged* in affection, second to the Corinthians the sixth: *Our mouth is open to you, O Corinthians, our heart is enlarged;* and *beautiful* in conversation, because *confession and beauty are in his sight,* and this is through cleanness, according to that [word] of the Psalm: *He that walked in the immaculate way, he ministered to me.*

And thus it is clear why they ought to be marked in this way by the *tonsure* and the *crown*. For *tonsure* is called the removal of hair from the lower part; but *crown* the circular removal of hair from the upper part; or it could also be called the *circle* itself, and then the crown would comprehend both.

1. To that, therefore, which is objected, that the Lord threatened those who observed tonsures of this kind; it is true of those who did [it] for the worship of demons, but not of those who do [it] for the divine worship.

2. To that which is objected, that in Christ Jesus circumcision does not avail etc.; it must be understood that of itself the removal of hair does not avail for *justification*, nevertheless it avails for *instruction*, it avails also for *distinction*.

3. To that which is objected, that the hair adorns nature; it must be said that the adornment of nature is twofold: one *spiritual* and one *corporal*. The *spiritual* adornment is not taken away by grace, but increased; but the corporal is vain, according to that [word] of Proverbs the last: *Beauty is vain;* and this is not to be preserved, rather to be despised by those who wish to preserve the interior [adornment], according to that [word] of the Apostle, second to the Corinthians the fourth: *Though our outward man be corrupted* etc., and although he becomes contemptible without, yet he becomes comely and honorable within. And in this is signified that such exterior cultivation is to be fled by spiritual [persons].

4. 5. To that which is objected concerning the Nazarites, that they were wholly shaved etc.; it must be said that it is not necessary that the truth be likened to the shadow in all things, since diverse things befit diverse times. For they first kept the head of hair and afterward shaved; in which was signified the veil of the Mosaic law and the revelation of the evangelical [law]; but here it is partly shaved, partly reserved, so that the royal seal may remain. For the crown is made more that it may be a distinctive seal rather than a figurative one; on the contrary [it was] in the vow of the Nazarites. — And by this the following is clear. For the abdication of earthly things is sufficiently figured in the tonsure — and therefore converted laymen are tonsured, who have left the world — and the opening of the mind is signified by the shaving of the top; therefore it is not necessary that the whole head of hair be removed. Moreover, in the signification itself honorableness ought to be attended to; and therefore the hairs ought not to be wholly removed, for the reason that the habit and form of clerics would seem unbecoming.

6. To that which is objected concerning fools, it must be said that not only fools are crowned, but also kings; and therefore it is not principally a sign of folly; nevertheless this too is not devoid of mystery. For those who wish truly to serve God, it behooves that they become fools to this world: for since in wisdom the world by wisdom did not know God, it pleased God by the folly of preaching to save those who believe. Whence first to the Corinthians the fourth: *We [are] fools for Christ's sake* etc.

The other two [things] which are asked are manifest from the aforesaid, namely concerning the tonsure of the converted and the coronation of clerics: for the former are tonsured, because they renounce temporal things; the latter are marked, because they are assumed to a spiritual and noble office.