Dist. 24, Part 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-littera
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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 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

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». «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». Rightly, therefore, those established in any of the grades are called *clerics*; whose names and the reasons for the names Isidore, expounding, 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 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». — 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». «Now it belongs to the lector to pronounce the readings and to preach to the peoples the things the Prophets prophesied», 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-*

*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». «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*. 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*». «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, 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». «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». 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*. «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-

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». «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». «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, 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. «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*, 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, 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*»; «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. *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-

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*. — 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», 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».

#### 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».

#### 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»; 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. 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*». «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

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», 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*).

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