Dist. 24, Part 2, 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-p2-a1-q1
----------------------------------------
### Article I. *On the orders as regards the impression of a character.*
### Question I. *Whether a character is impressed in all orders.*

Concerning the first point one proceeds thus, and it is shown first that a character is impressed in all [orders]:

1. From the definition of order: « An order is a seal, in which spiritual power is handed over to the one ordained »: if therefore this is the correct account, the account of a seal befits all [orders]; but it is not a material seal, but a spiritual one, and this is a character: therefore etc.

2. Likewise, every Sacrament that does not impress a character can be repeated; but no order can be repeated, as Augustine says, and as is had in the following distinction: therefore in each single [order] a character is impressed.

3. Likewise, a character is an impressed seal, configuring us to the Lord Jesus Christ; but the Lord displayed all the orders, as the Master proves by adducing [them] in the text: if therefore in all of them we are configured to the same [Christ], it seems that in all of them a character is impressed.

4. Likewise, the impression of a character or seal is for distinction according to some state; but in every order one is placed in a determinate state of ministering: therefore in every order a character is impressed.

**On the contrary:** 1. A character is a spiritual seal: therefore it is impressed only in those [orders] in which some new and spiritual power is given; but the power of all the lower orders is bodily, such as to open the door or to guard [it], to recite prophecies, to carry the candelabra: therefore in these a character is in no way impressed.

2. Likewise, a character is a seal which regards, or is to be impressed upon, the image so as to configure it to God; but the acts of certain orders are only about the lower ministries: therefore if such [acts] do not pertain to configuring the image to God, it is evident etc.

3. Likewise, a character is an indelible seal: therefore if it places a man in some state, it is impossible to withdraw from that state without an affront being done to the Sacrament; but those who are constituted in the minor orders can lawfully return to the lay state: therefore in them a character is not impressed.

4. Likewise, a character is a perpetual seal, which remains in the separated soul: therefore it ought not to be impressed except for a perpetual act; but the ministerial act of those lower orders is not perpetual: therefore etc.

> **Conclusion.** In all orders a character is impressed.

**I respond:** It must be said that some wished to say that a character is impressed only in the sacerdotal order, but that in the lower orders one is only

disposed to the reception of such a character. For on account of its nobility [the sacerdotal order] by congruity requires that the lower orders precede [it]. — But since the lower orders, at least the sacred ones, belong to the perfection of the Sacrament, and in these there occurs a perpetual segregation of the clergy from the laity, it does not seem that a character is impressed in the priesthood alone.

And therefore others said that a character is impressed in *all the sacred orders*, but not in the minor ones. And a sign of this is that these [in sacred orders] cannot mingle with the laity, whereas the others can. — But since no order can be repeated, and each has something of the account of a Sacrament, it seems that in each there is something which has the account of *thing* and *sign* and the account of a *perpetual seal*; and this we call a character: therefore it does not seem that it is impressed in those [sacred orders] alone.

And therefore there is a third, more probable opinion, that a character is impressed in *all orders*, as the arguments expressly show. For since a character is a distinctive and perpetual seal that configures to Christ, and this is to be found in all the orders, it is not to be doubted that a character is impressed in all.

1. To that which is objected, that it is a spiritual seal, it must be said that in all orders a power is given, either *spiritual in itself* or *ordering to the spiritual*. Hence the power of the *doorkeeper* is for admitting men to the divine sacrifice; the power of the *lector* is not only for stirring up the exterior hearing, but also the interior; and so of the others, as will better appear when the distinction of the orders is treated.

2. To that which is objected concerning configuration, it must be said that the character of order, insofar as it is consummative, configures the soul to God according to the image as assimilated to *God*; and this occurs in the highest order. — Or it must be said that such a seal more properly configures to *Christ*; whence, since Christ had a threefold office, namely of *minister* in acting, of *fighter* in suffering, of *redeemer* in dying, there was a threefold Sacrament, according to which man is configured to Christ in these three modes; whence there is only a threefold Sacrament in which the impression of a character takes place. For baptism configures to the *dying* and *redeeming* one, whence a man is buried together [with Christ] into death; confirmation configures to the *suffering* and *fighting* one, and therefore the sign of the cross is made on the forehead; but order configures to the *ministering* and *working* one, as is rightly shown in the text. And because in all [three] one is configured to Christ according to more and less, therefore in all a character is impressed.

3. 4. To that which is objected concerning indelibility and perpetuity, it must be said that the character of all the orders remains in the soul, whether of one returning to the lay state or of one dying, as a *distinctive seal*; and this either for glory, if he has used it well, or for ignominy, if badly; nor is it necessary that it remain always as regards the *use of the ministry*, because that use is in a certain manner converted into reward. And by this the last [objection] is evident.