Dist. 24, Part 1, Art. 1, Q. 2
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-q2
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### Question II. *Whether the corona is a sacrament.*

In the second place inquiry is made whether the corona [the clerical crown] is a sacrament. And that it is, seems [to be so]:

1. Because "the corona is a seal," as is said in the text; and it is the sign of a sacred thing, namely of the elevation of the mind to heavenly things: therefore it seems that the corona is a sacrament.

2. Likewise, in spiritual matters bodily things are not done for the sake of bodily things, but for the sake of spiritual things: therefore such a marking upon the hair is done for the sake of a spiritual signification; but an outward sign, to which an inward [reality] corresponds, is a sacrament: therefore etc.

3. Likewise, the corona is not conferred by just anyone, but by a bishop, or by persons who have a special dignity: therefore it implies some excellence; but not as to that which is outward, since a barbarian can make it: therefore as to that which is inward: therefore etc.

4. Likewise, from the corona someone is made and is called a cleric; but cleric and layman are distinguished: therefore all the faithful either have the sacrament of order, or are called laymen; it seems that those crowned receive, in the tonsuring or crowning, the sacrament of order.

**On the contrary:**
1. There are distinguished only seven grades, as they are assigned in the text; but the corona precedes all those grades: therefore it does not place [one] in any grade of order, therefore it is not the sacrament of order, nor anything else, this is established: therefore etc.

2. Likewise, in every order some power is handed on; but in the corona none whatever is handed on: therefore the corona is not an order. The *first* [point] is clear through the definition of order; the *second* is shown in the conferral of the corona, where no mention is made of any power.

3. Likewise, in the orders a noble sacrament is given, and on this account they ought to be given with great solemnity, whence they are not given except in the Mass; but the corona is given outside the Mass: therefore etc.

### Conclusion.

> The corona of clerics is neither a sacrament nor an order, but only a certain disposition toward both.

**I respond:** It must be said that, just as in those passing over from one state to another something preparatory is sent ahead, which does not *place* [one] in the state but *disposes* [him]; so it must be understood in the matter at hand. For those receiving the sacrament of order are placed in a certain special state among the faithful. Whence, just as between the secular and the religious state the novitiate is a middle [state], in which one is neither properly secular nor religious, since he has not vowed to keep the things that are of religion; and just as between the faithful and the unbelievers the catechumens are a middle [group], who nevertheless are not to be counted among the faithful, but rather at the hour of communion were customarily sent out of the church, as novices from the chapters: so clerics are a middle [group], inasmuch as they have the tonsure, between laymen and the ordained. Yet because this sign, to all the tonsured, whether they be ordained or not, is common; therefore all are called clerics, and the name is confounded. Just as therefore the novitiate is not religion, but disposes toward religion; and the catechumenate or catechizing is not baptism, but a disposition and preparation: so the common seal is not a sacrament nor an order, but only a disposition.

1. To that which is objected, that it is the sign of a sacred thing; it must be said that this is not the *whole account* of a sacrament, but it is necessary to add more. For a *signing* does not suffice, unless something also be conferred therein; and since this does not happen in the corona, because no spiritual power is handed on, it is clear that it is not an order.

2. To that which is objected, that it is done only for the sake of the spiritual; it must be said that it is true that the corona is done for the sake of the spiritual, yet not for the sake of a spiritual *office* which *is given there*, but [for the sake of that] which *is figured*, and to which a man is configured and prepared; and therefore it is not done in vain.

3. To that which is objected, that it is conferred by an excellent person; it must be said that it belongs to the same [agent] to prepare the matter and to bring in the form; and since it prepares for the sacrament of order, which places a man in a *state* of excellence, and which also is handed on by excellent persons; therefore the corona too [is conferred by an excellent person], not by reason of itself, but by reason of that toward which it disposes.

4. The last [objection] which he makes has already been determined, since [the cleric] is neither properly a *layman* nor *ordained*; but nevertheless he holds more with the ordained: just as a novice more nearly approaches the state of religion, and just as he is called *religious*, although he is said not to be *professed*; so one having the corona is called a *cleric*, although he is nevertheless not *ordained*. And thus the whole is clear.

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