Dist. 24, Part 1, Dubia
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-dubia
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### DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I

In this section there are doubts concerning the text, and first it is asked about the ordering of this Sacrament in relation to what precedes. For it seems to be badly ordered: because this Sacrament is ordained for dispensing all the other Sacraments: therefore among all the others it seems to be first.

**I respond:** It must be said that there is a twofold way of speaking about order: either *in comparison to another,* in respect of which it is; or *absolutely, in respect of the subject* in which it is. If *in comparison,* then it is true that the Sacrament of order in dispensing ought to precede, and *does precede,* all the Sacraments, insofar as they are received in due order. In another way, insofar as it is considered *in respect of* its own *subject;* thus, because no one is to be ordained who is not disposed by some Sacraments beforehand, especially by baptism, in this way it follows necessarily; and therefore baptism, because it is received first among the Sacraments, is called the gate of the Sacraments.

### Doubt II

Likewise it is asked about this, that he says that in the Sacrament *of sevenfold grace there are seven grades.*
For it seems to be badly said, because the gifts of the Holy Spirit are connected; and these grades are not connected necessarily nor simultaneously: therefore it does not seem that this Sacrament is [the Sacrament] of sevenfold grace. — Likewise, there seems to be no connection of these orders to the gifts of the Holy Spirit, because to guard the door seems to pertain to none of the gifts of the Holy Spirit.

**I respond:** It must be said that the word of the Master is to be understood by a certain *appropriation,* not by *propriety,* as though the gifts of the Holy Spirit were given dividedly in the individual orders; but the use of these seven gifts can fittingly be adapted to these seven grades, and this by ascending from the lowest up to the highest.

### Doubt III

Likewise it is asked about this, that he says that *the crown signifies royal honor.* For it seems to be badly said, because it is said in Exodus, chapter nineteen, to the priests, that they are *a priestly kingdom:* therefore according to this the priesthood is adjacent to the kingdom, not conversely: therefore he ought rather to say *a comely kingdom.*

**I respond:** It must be said that there is a difference between the new and the old testament, [and] between the comparison of priesthood and kingship. For since the old testament was still of carnal men and of those living carnally, therefore the secular power was the more principal, and the priestly power was the lesser. And therefore it was pointedly said in the Law *a priestly kingdom,* because the priesthood depended on the kingdom. But on the contrary in the new [testament] it is said, in the first [epistle] of Peter, chapter two: *A royal priesthood,* because now the priesthood is more principal than the kingdom, and the spiritual power than the temporal or carnal; for thus it befitted the state of grace.

### Doubt IV

Likewise it is asked about this, that he says: *The use of the ecclesiastical tonsure arose from the Nazarites.* For it seems to be badly said, because the shadow has been emptied out by the truth: hence no one now ought to observe the law of the Nazarites, therefore neither the rite nor the tonsure.

**I respond:** It must be said that this rite and use was not begun according to *truth,* but according to *signification;* for it was signified that those who were to be dedicated to the Lord ought to be set apart from others; but in no part of the body is it so fitting to be marked as it is fitting on the head.

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