Dist. 24, Part 2, Art. 2, 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-a2-q2
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### Question II. *Whether the office of psalmist is an order.*

Secondly it is asked whether the office of psalmist (*psalmistatus*) is an order. And that it is, seems [to be the case]:

1. Distinction twenty-one: *Cleros* and *clericos,* and below: «Generally all who serve in the Church of Christ are called clerics, whose ranks and names are these: doorkeeper, psalmist, and reader» etc.; and *again,* distinction twenty-five, *Perlectis,* and below, where it enumerates the office of the psalmist among the others; and Isidore says this expressly in the seventh book of the *Etymologies.*

2. Likewise, this same thing seems to be proved by reason: because the prophecy of the Psalms is not less noble than the others: therefore, just as there is an order in the Church appointed for reciting the other prophecies, namely the order of reader, so it seems that some order ought to be ordained for reciting the Psalms; but this is [the order] of the psalmist: therefore etc.

3. Likewise, it is a nobler and more worthy office to recite the Psalms in the Church than to guard the door: therefore, if an order has been appointed for that office, much more does it seem [there should be one] for saying the Psalms.

**On the contrary:**
1. Distinction seventy-seven, *Illud nos,* and below: «If anyone deserves to be a bishop, let him first be a *doorkeeper,* then a *reader,* afterward an *exorcist,* then let him be consecrated an *acolyte,* then indeed a *subdeacon,* then a *deacon,* afterward a *presbyter*»: here the ranks and orders are sufficiently distinguished, and no order of psalmist is posited: therefore etc.

2. Likewise, all orders, as will better appear, are given by the bishop, not by a simple priest; but the office of psalmist is given by a simple priest; whence distinction twenty-three: «A psalmist can, without the bishop's knowledge, by the mere command of a presbyter, undertake the office of singing».

3. Likewise, for that which pertains commonly to the whole choir, no order ought to be ordained specially; but psalmody pertains to all who are in the choir, and the singing of antiphons and responsories: therefore etc.

### Conclusion.

> The office of psalmist is properly not an order, but an office annexed to an order.

**I respond:** It must be said that the office of psalmist is properly not an order, but an office annexed to an order. — And the reason for this is that it does not denote an office to which a special grade of order ought to be assigned, but [one] that is only annexed to an order.

For psalmist and cantor are reckoned as the same, as is clear from what is said in distinction twenty-three: *A psalmist, that is, a cantor,* etc. For it belongs to the psalmist not only to sing the Psalms, but also to interweave other harmonious chants with the readings; and this, so that the hearts of the hearers may be roused to the praise of God and to the instruction of the reader, and not be afflicted with weariness in hearing the divine word. In this, therefore, which is unto the praise of God — since that belongs to all the faithful and in common together — it is not necessary to appoint an order for it. For in this, that it rouses the hearts to instruction and to the perceiving of the sense which the reader proclaims, it is an office annexed to the order of reader. And thus it is clear that, taking orders and grades strictly, the office of psalmist ought not to be counted among the orders; but if the name of order be extended more broadly to an office also annexed to an order and which belongs specially and principally to those ordained, then the office of psalmist can be counted among the orders, and thus Isidore takes it.

**To the arguments for the affirmative side:**

1. And by this the authorities adduced to [show] that it is an order are made clear; for they speak according to this way.

2. To that which is objected, that the prophecy of the Psalms is more worthy, or equally worthy; it must be said that it is *worthy* as regards the understanding and the sense, just as the others are. But because the psalmist not only instructs through the sense of the words, but as much also rouses minds through the chant of musical [tones] and through the emission of resounding voices; and this belongs to the *multitude,* whereas reciting the other prophecies belongs to *one* [person], to whom the others are attentive: therefore it is necessary that the one who reads be more advanced, not by reason of *that which* is recited, but by reason of the *manner* of reciting. And thus that [argument] is clear.

3. To that which is objected concerning the guarding of doors and psalmody, it must be said that it is of greater authority and dignity to exclude the unworthy and to admit the worthy to the divine office than to be present and to sing the Psalms, for the reason that the first bespeaks a certain authority and power, and belongs to no one unless it be given by him who has eminent authority, namely by the bishop. But psalmody regards knowledge and voice; and he who has these, without the bestowal of authority, can do this by the mere command of a priest, as has been said. Although, therefore, that office may seem greater, nevertheless, if the authority on both sides is considered, the former is greater than the latter.

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