Dist. 24, Part 2, 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-p2-a1-q2
----------------------------------------
### Question II. *Whether in different orders different characters are impressed.*

Secondly it is asked whether in different orders different characters are impressed. And that they are, it seems:

1. Because every order, naturally speaking, is a seal: therefore, since there are several orders, there are therefore several seals; but those spiritual seals are called characters: therefore etc.

2. Likewise, the powers of the orders are simply diverse, as is clear in the doorkeeper and the acolyte — for to shut the door and to carry the candle, whether it be understood bodily or spiritually, is an altogether diverse act — if therefore the powers are distinguished by acts, the seals too that distinguish [them are distinguished] according to the diversities of the powers: therefore [there are] diverse characters.

3. Likewise, a sign ought to correspond to the thing signified, and the thing signified to the sign: if therefore the sevenfold grace is given, which is the ultimate reality; and the outward signs in the different orders are simply diverse; it seems from this that the characters, which are things signified and signs, are diverse.

4. Likewise, if in each order one character is impressed; since in each order it is impressed, as was proved above, then the same character is repeated; but this is impossible, and to do this is to do an outrage to the sacrament: it seems therefore that after the first order, one who receives another would receive nothing, but would do an outrage to the sacrament. But this is unfitting: therefore etc.

**On the contrary:** 1. In the sacrament of baptism only one character is impressed, and likewise in the sacrament of confirmation: therefore by parity of reasoning [only one] in the sacrament of order.

2. Likewise, the sacrament of order regards the character more essentially than any other sacrament in which a character is impressed: if therefore order is one sacrament, however much it be multiplied, it seems that one character is impressed in it.

3. Likewise, if several and diverse characters are impressed, then [they are diverse] either by specific diversity or by numerical. Not by numerical, since it is impossible that several accidents of the same species be in the same subject. If by specific; but from things diverse according to form and species, remaining diverse, one thing is not made, unless one be material with respect to the other: if therefore a character, with respect to a character, is not material and differs in species, then they never make one sacrament, if they are diverse.

4. Likewise, a lower nature does not do through several [things] what it can do through one, therefore neither [does] a higher nature: if therefore the ordained can be distinguished through one character, just as the baptized [are], it seems that one character alone is impressed in order.

It is asked, therefore, what is the necessity why several characters are impressed.

### Conclusion.

> In different orders different characters are impressed.

**I respond:** It must be said that among those who hold that in all orders there is a character, a twofold opinion has been customary.

For some have wished to say that all the orders are united in one character, differing however according to greater completion and lesser, just as if a seal be impressed in wax lightly and then more firmly and fully, proceeding gradually according to more and more, until one arrives at the perfect state. But if you ask what is the ground of such an impression, they answer briefly that this is on account of the imperfection of the character. — But if this were so, then it would be impossible to be promoted to a following order with the prior one omitted, which is contrary to the laws — If this were true, there would be no difference between the orders except according to more and less; which is manifestly false, since the powers in the different orders are ordered to diverse [things]. — Finally, if this were so, the character would receive more; but it is asked why it would not receive less; and if this were so, then it would be delible. Why also do the characters of the other sacraments not receive more and less, so that it be said "one baptized, or confirmed, more and less"? And since it is not fitting to say this, it is not fitting to posit this position.

And therefore it is said otherwise and more probably that in different orders different characters are impressed. — Now the ground of this is this, that not only are those who are taken up for the worship of God distinguished from others, but rather even among those who minister there is order and distinction. And further, those grades and powers of ministering, if once given, are never taken away, even if he who had ministered in a lesser [order] be elevated to a higher ministry. And therefore in different orders different seals ought to be impressed, by which the diversity of the powers of ministering and their perpetuity may become known to us; but such a seal is the character: and therefore in different orders different characters are impressed. — And the reasons showing this are to be granted.

1. To that, then, which is objected concerning the sacrament of baptism and of confirmation, the answer is clear, that it is not similar, on this account, that they do not posit diversity in such a way as the sacrament of order posits [it], which of its own nature implies a diversity of grades.

2. To that which is objected, that the character is essentially a sacrament; it must be said that this is true, but only insofar as it is compared to a further thing signified. Just as, therefore, one line is a writing, and two and three and four [lines are]; and yet the aggregation of many lines to express one sentence is not one writing: so it must be understood in the matter at hand, since every such configuration of the soul is ordered to this, that a seal be inscribed upon it, according to which a man is judged to be a perfect minister of God. And since a sacrament expresses something [directed] to another, and the characters are united according to what [is directed] to another; therefore several characters make one sacrament.

3. To that which is asked, whether they differ in species or in number; it must be said that there is a twofold way of speaking of characters: either *in themselves*, or *as they are united* in the unity and integrity of the sacrament. If *in themselves*, they differ thus as the diverse species of number, as the number two and the number three; if *as they are united* in the unity of the sacrament, thus, just as two and three constitute six and have the character of a constitutive part, and the completion is placed in the six; so it must be understood in the matter at hand, in its own way, not altogether similar in this respect.

4. To that which is objected last, the answer is already clear, since that is true and has its place when through one [thing] it can be done just as through several; but this is not so in the matter at hand, on this account, that the ordained must be distinguished not only from others, but also among themselves.

---