Haec est sexta pars, in qua de sexto Sacramento agit. Posset tamen dividi contra totam praecedentem. In praecedentibus enim egit de Sacramentis, quae respiciunt determinatam personam. Hic agit de his quae repiciunt multitudinem ecclesiasticam, et primo de ordine, secundo de matrimonio.¹ Qualitercumque dividatur et ordinetur praedicta pars, ista, in qua agit de ordinis Sacramento, duas habet. In prima enim determinat de ipso Sacramento. In secunda de dispensatione huius Sacramenti, ibi:² Solet quaeri, si haeretici ab Ecclesia praecisi etc.

This is the sixth part, in which (Master Peter) deals with the sixth Sacrament. Nevertheless, it can be divided against all that preceded. For in the preceeding he dealth with the Sacraments, which regarded a determinate person. Here he deals with those which regard the ecclesiatical multitude, and first with Order, secondly with Matrimony.¹ In whatever manner the aforesaid part be divided and ordered, this one of his, in which he deals with the Sacrament of Order, has two (parts). For in the first he determines (what) concerns the Sacrament itself. In the second (what) concerns the conferral [dispensatio] of this Sacrament, where (he says):² One is accustomed to be asked, if the heretics are cut off from the Church etc..

Prima pars duas habet. In prima determinat de his quae disponunt ad ordinem, scilicet bona vita et tonsura. In secunda de ipsis ordinibus, ibi: Ostiarii iidem et ianitores sunt. Prima pars dividitur in duas. In prima ostendit, quod cum septem sint ordines, propter significandam scilicet gratiam septiformem, quod nemo digne accipit ordines, qui non est in gratia: et haec est dispositio interior. In secunda vero determinat de dispositione exteriori, quae quidem est tonsura, ibi: In hoc igitur Sacramento septiformis etc.

The first part has two (parts). In the first he determines (what) concerns those which dispose to Order, namely a good life and tonsure. In the second (what) concerns orders themselves, there (where he says): The same are gate-keepers and porters. The first part is divided into two (parts). In the first he shows, that since there are seven orders, for the sake of signifying, that is, (its) sevenfold grace, that no one worthily accepts orders, who is not in (the state of) grace: and this is an interior disposition. On the other hand, in the second he determines (what) concerns the exterior disposition, which is indeed tonsure, there (where he says): Therefore in this Sacrament a sevenfold etc..

Ad intelligentiam huius partis quaeritur de ordine in generali, de quo secundum duo, quae in littera³ determinantur, duo principaliter quaeruntur.

For an understanding of this part there is asked concerning Order in general, of which after the two, which are determined in the text,³ two (questions) are principally asked.

Primo quaeritur de ordinis signaculo.
Secundo quaeritur de ordinis Sacramento.

First there is asked concering the sacramental [signaculum] of orders.
Second there is asked concering the Sacrament of orders.

Et cum ordinis signaculum sit tonsura vel corona, circa hoc quatuor quaeruntur.

And since the mark [signaculum] of Order is tonsure and/or the corona, about this four (questions) are asked.

Primo quaeritur, utrum ordinandi debeant coronari vel tonsurari.
Secundo, data quod sic, quaeritur, uturm corona illa sit Sacramentum.
Tertio, utrum in susceptione coronae fiat abrenuntiatio temporalium.
Quarto, utrum Ecclesia talibus teneatur ad temporale subsidium.

First there is asked, whether the ordinandi ought to receive the corona and/or be tonsured.
Second, given that they are [data quod sic], there is asked, whether that corona is a Sacrament.
Third, whether in the reception of the corona a renunciation of temporal (goods) is made.
Fourth, whether the Church is bound to such (men) for (their) temporal support [subsidium].

Quantum ad primum ostenditur, quod non debeant clerici tonsurari.

As much as regards the first it is shown, that clerics should not be tonsured.

1. Ieremiae quadragesimo nono¹ comminatur Dominus his: Dispergam eos in omnem ventum, qui attonsi sunt in comam: si ergo Dominum hoc detestatur, videtur etc.

1. In the forty-ninth (chapter)¹ of Jerimiah the Lord threatens them: I will scatter into every wind those, who have had cut their hair: if, therefore, the Lord detests this, it seems etc..

2. Item, ad Galatas ultimo:² In Christo Iesu neque circumcisio aliquid valet neque praeputium, sed nova creatura: ergo nihil valet in nova lege capillos tondere.

2. Likewise, in the last (chapter of the Letter) to the Galatians:² In Christ Jesus neither circumcision nor the foreskin is worth anything, but a new creature: therefore in the New Law the cutting of hair is worth nothing.

3. Item, caesaries a natura data est in decorem;³ sed omnia gratuita salvant ea quae sunt de decore naturae: ergo in nullo Sacramento videtur depondenda caesaries.

3. Likewise, a head of hair [caesaries] has been given by Nature for adornment;³ but all gratuituous (graces) save those thing which concerng the adornment of nature: therefore in no Sacrament does it seem that a head of hear is to be layed aside.

Item, videtur, quod non debeant coronari:

Likewise, it seems, that they ought not receive the corona [coronari]:

4. Primum, quia veritas debet respondere figurae: sed, ut Magister⁴ dicit, ista capillorum amotio in voto Nazaraeorum fuit praefigurata: sed illi non faciebant coronam, sed totaliter radebant, sicut dicitur Numberorum sexto: ergo etc.

4. First, because truth ought to respond to figure: but, as Master (Peter)⁴ says, this removal of hair had been prefigured in the vow of the Nazarites: but they did not cut a corona, but shaved totally, juast as is said in the sixth (chapter) of Numbers: ergo etc.

5. Item, amotio capillorum significat amotionem superfluorum;⁵ si ergo non pars superfluitatis, sed tota abiicienda est; videtur, quod totum caput radendum sit.

5. Likewise, the removal of hair signifies the removal of superfluous (things);⁵ if, therefore, the part (does) not (belogn) to superfluousness, but is to be all thrown away; it seems, that the whole head is to be shaved.

6. Item, coronae signaculo consueverunt signari stulti;⁶ sed clericos non decet nisi signum sanctitatis et honestatis: ergo videtur, quod nullo modo debeant coronari.

6. Likewise, with the mark of the corona are fools accustomed to be marked;⁶ but nothing is decent for [decet] clerics except the sign of sanctity and honesty: therefore it seems, that in no manner ought they receive the corona.

Quaeritur igitur, quae est ratio, quare tonsurantur et coronantur clerici; et quae sit differentia inter coronam et tonsuram; et rursus, quare conversi religiosi tonsuram recipiant, sed non coronam. — Quaeritur etiam, quare in huius Sacramenti susceptione potius consignantur fideles quam in susceptione alterius Sacramenti?

It is asked, therefore, what is the reason, wherefore clerics are tonsured and receive the corona; and what is the difference between corona and tonusre; and again, wherefor do religious conversi receive tonsure, but not the corona. — It is also asked, wherefore are the faithful marked out [consignantur] the reception of this Sacrament, rather than in the reception of another Sacraement?

RESPONDEO: Dicendum, quod, sicut infra⁷ melius videbitur, in Sacramento ordinis datur potestas ad illud nobile officium exsequendum, et haec non omnibus datur nec omnibus dari debet; ideo oportet, personas hoc officium suscipientes primo consignari, et hoc signaculo, quod ostendat distinctionem, et quod etiam sit in eruditionem. Nullum autem ita conveniens est, ut tonsura cum corona: primo ratione situs, quia in superexcellenti parte debet hoc signaculum poni, ut significetur officium nobilitatis, ad quod⁸ parati sunt. Secundo vero, quia tonsura inferior cum rasura superiori circularem figuram faciunt in capillatura; et illa appellari potest corona, quae significat, eos parari ad regale sacerdotium, secundum illud primae Petri secundo:⁹ Vos estis genus electum, regale sacerdotium; ideo signaculum regale rectissime eis competit ad distinguendum.

I RESPOND: It must be said, that, as will be seen better below,⁷ in the Sacrament of Order there is given a power to execute that noble office, and this is not given to all nor ought it be given to all; for that reason it is proper, that the persons taking up this office first be marked out [consignari], and with this mark, which shows a distinction, and which is even for the sake of instruction [in eruditionem]. But nothing is so fitting [conveniens], as tonsure with the corona: first by reason of (its) location, because this mark ought to be put in that part which excells above all others [in superexcellenti], so that there be signified an office of nobility, for which⁸ they have been prepared. But second, because when they are going to shave the lower tonsure they cut a circular figure in the hair; and that can be called a crown [corona], which signifies, that they are prepared for the royal priesthood, according to that (verse) in the second (chapter) of the First (Letter) of Peter:⁹ You are an elect race, a royal priesthood; for that reason a royal mark is, in the most upright manner, suitable [competit] to distinguish them.

Competit nihilominus ad erudiendum; et hoc, quia in talis signaculi collatione est superfluitatis amotio, est summitatis capitis denudatio, est figurae orbicularis impressio. — In primo instruuntur clerici, quid sit vitandum, quoniam superfluitas terreneitatis, secundum illud Apostoli primae ad Timotheum ultimo:¹⁰ Habentes alimenta, et quibus tegamur, his contenti simus. Unde et in hoc significatur, quod debent esse succincti lumbos mentis. — In secundo instruuntur quantum ad id quod est desiderandum et quod est tenendum, et hoc est bonum supernum, ut, secundum illud Apostoli

Nevertheless it is (also) suitable to instruct (them); and this, because in the conferal [collatio] of such a mark there is a removal of superfluity, there is a stripping-bare [denudatio] of the top of the head, (and) there is an impression of the shape of a little circle. — In the first the clerics are instructed, what is must be avoided, since the superfluity of earthliness [terreneitatis], according to that (verse) in the last (chapter) of the First (Letter) of the Apostle to Timothy:¹⁰ Having food, and that by which we are clothed, let us be content with these. Whence in this there is also signified, that the loins of their mind ought to be girt-up. — In the second they are instructed as much as regards that which must be desired and that which must be held, and This is the supernal Good, so that, according to the third (chapter) of the Apostle's (Letter)

ad Philippenses tertio,1 nostra conversatio sit in caelis. Mente enim debemus excedere Deo et sobrii esse proximo. — In tertio instruuntur, qualiter sit perveniendum. Figura enim orbicularis est simplicissima, capacissima et plucherrima. In quo significatur, quod simplices debent esse in mente, Sapientiae primo:² In simplicitate cordi quaerite illum etc.; dilatati in affectione, secundae ad Corinthios sexto: Os nostrum patet ad vos, o Corinthii, cor nostrum dilatatum est; et pulchri in conversatione, quia confessio et pulcritudo in conspectu eius, et hoc est per munditiam, secundum illud Psalmi: Ambulans in via immaculata, hic mihi ministrabat.

to the Philippians,¹ our conversation be in Heaven. For according to our mind we ought to go forth to God and according to our neighbor be sober. — In the third they are instructed, in what manner (this) must be arrived-at. For the shape of the little circle is the most simple, the most capable and the most beautiful. In which there is signified, that they ought to be simple in mind, (as is said) in the first (chapter) of Wisdom:² In simplicity of heart seek ye Him etc.; dilated in affection, (as is said) in the sixth (chapter) of the Second (Letter) to the Corinthians: Our mouth lies open to you, o Corinthians, our heart has been dilated; and beautiful in their conversation, because confession and beauty (are) in His sight, and this is through cleanliness, according to that (verser) of the Psalm: Walking in the immaculate way, this one ministered unto Me.

Et sic patet, quare sic debeant consignari per tonsuram et coronam. Nam tonsura dicitur amotio pillorum orbicularis a parte superiori; vel posset dici etiam ipse circulus, et tunc corona utrumque comprehenderet.³

And so it is clear, wherefore they ought to be marked out in this manner through a tonsure and a corona. For by tonsure there is meant the removal of a little circle of the hair on the upper part (of the head); and/or there could even be meant the circle itself, and then the corona would include both.³

1. Ad illud ergo quod obiicitur, quod Dominus minibatur his qui huiusmodi tonsuras observabant; verum est, his qui faciebant ad cultum daemonum,⁴ sed non his qui faciunt ad cultum divinum.

1. To that, therefore, which is objected, that the Lord threatened those who observed tonsures of this kind; it is true, for those who used to do this for worship of demons,⁴ but not for those who do this for divine worship.

2. Ad illud quod obiicitur, quod in Christo Iesu non valet circumcisio etc.; intelligendum est, quod per se non valet ad iustificationem capillorum amotio, verumtamen ad eruditionem valet,⁵ valet etiam ad distinctionem.

2. To that which is objected, that in Christ Jesus circumcision is not worth etc.; it must be understood, that per se the removal of hair is not worth (anything) for justification, nevertheless for instruction it is worth (something),⁵ (and) it is also worth (something) for distinuishing.

3. Ad illud quod obiicitur, quod caesaries decorat naturam; dicendum, quod decor naturae duplex est: quidam spiritualis et quidam corporalis. Spiritualis decor per gratiam non aufertur, sed augetur; sed corporalis vanus est, secundum illud Proverbiorum ultimo:⁶ Vana est pulcritudo; et iste non est servandus, immo contemnendus ab his qui interiorem volunt servare, secundum illud Apostoli, secundae ad Corinthios quarto: Etsi is qui foris est homo noster, corrumpatur etc., et licet contemptibilis fiat extra, tamen decorus et honorabilis fit intra. Et in hoc significatur, quod huiusmodi cultura exterior est a spiritualibus fugienda.

3. To that which is objected, that a head of hair adorns nature; it must be said, that the adornment of nature is twofold: a certain spiritual (kind) and a certain corporal one. The spiritual adornment is not borne away through grace, but is augmented; but the corporal is vain, according to that (verse) in the last (chapter) of Proverbs:⁶ Vain is beauty; and this is not to be observed, nay rather (it is) to be condemned by those who wish to guard (their) interior (life), according to that (verse) in the fourth (chapter) of the Apostle's Second (Letter) to the Corinthians: Even if he who is outwardly our man, be corrupted etc., and though the outside be made contemptible, however let the inside be made decorous and honorable. And in this there is signified, that exterior cultivation [cultura] of this kind is to be fleed from by spiritual (men).

4. 5. Ad illud quod obiicitur de Nazaraeis, quod totaliter radebantur etc.; dicendum, quod non oportet, veritatem per omnia assimilari umbrae, quoniam diversa diversis temporibus conveniunt. Illi enim primo servabant capillaturam et post radebant; in quod significabatur velamen legis Moysaicae et revelatio evangelicae; sed hic partim raditur, partim reservatur, ut signaculum regale maneat. Plus enim fit corona, ut sit signaculum distinctivum quam figurativum; e contrario erat in voto Nazaraeorum. — Et per hoc patet sequens. Nam sufficienter abdicatio terrenorum figuratur in tonsura — et ideo conversi laici tonsurantur, qui mundum reliquerunt⁷ — et aperitio mentis significatur per summitatis rasuram; ideo non oportet, totam amoveri capillaturam. Praeterea, in ipsa significatione honestas debet attendi; et ideo non debent omnino capilli amoveri, pro eo quod indecens videretur habitus et forma clericalis.

4. 5. To that which is objected concerning the Nazarites, that they used to totally shave etc.; it must be said, that it is not proper, that the truth through all (ages) be likened to a shadow, since diverse things befit diverse times. For they first used to keep their hair and after used to shave; in which there was signified the veil of the Mosaic Law and the revelation of the Evangelic (Law); but this is partly shaved, and partly kept [reservatur], so that the royal mark may remain. For more is shaved for the corona, so that may be a distinctive mark rather than a figurative one; it was contrarywise in the vow of the Nazarites. — And through this the following is clear. For the abdication of earthly things is sufficiently figured in the tonsure — and for that reason lay conversi, who have left the world, are tonsured⁷ — and the opening of the mind is signified through the shaving of the highest part; for that reason it is not proper, that all the hair be removed. Besides, in that signification honesty ought to be attended to; and for that reason the hair ought not to be entirely removed, for this that would seem indecent as a clerical habit and form.

6. Ad illud quod obiicitur de stultis, dicendum, quod non solum stulti coronantur, sed etiam reges; et ideo non est principaliter stultitiae signum; verumtamen et hoc non vacat a mysterio. Qui enim volunt vere Deo servire, oportet, quod stulti fiant huic mundo: quoniam enim in sapientia non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes.⁸ Unde primae ad Corinthios quarto: Nos stulti propter Christum etc.

6. To that which is objected concerning fools, it must be said, that not only are fools crowned [coronantur], but even kings; and for that reason it is not principally a sign of foolishness; nevertheless this not empty of mystery [vacat a mystyerio]. For those who truly want to serve God, it is proper, that they be made fools to this world: for since the world in its wisdom did not know God through wisdom, it pleased God to save believers through the foolishness of preaching.⁸ Whence in the fourth (chapter) of the First (Letter) to the Corinthians (there is said): We (are) fools for Christ's sake etc..

Alia duo, quae quaeruntur, ex praedicits manifesta sunt, scilicet de tonsura conversorum et de coronatione clericorum: illi enim tondentur, quia temporalibus renuntiant; hi consignantur, quia ad spirituale⁹ et nobile officium assumuntur.

The other two (questions), which are asked, have been made manifest from the aforesaid, namely concerning the tonsure of conversi and concerning the reception of the corona by clerics [de coronatione clericorum]: for the formere are tonsured, because they renounce temporal goods; the latter are marked out, because they are taken up [assumuntur] to a spiritual⁹ and noble office.

I. Secundum vim nominis ordo est « rerum parium dispariumque unicuique sua loca tribuens congrua dispositio » (August., XIX de Civ. Dei, c. 13.), sive aliis verbis, « dispositio superiorum et inferiorem rerum, quae inter se ita aptae sunt, ut una ad alteram referatur. Cum itaque in hoc ministerio multi sint gradus et variae functiones, omnia vero certa ratione distributa sint et collocata; recte et commode ordinis nomen ei impositum videtur » (Catech. Rom., de Sacram. ord. n. 9.). Notandum etiam, quod ordo saepe sumiter pro ordinatione, quae proprie est causa transiens, ille vero effectus permanens, haec actio et Sacramentum, ille status et potestas, non Sacramentum (cfr. infra a. 2. q. 2.). — Ad quatuor huius articuli qq. alii antiqui eodem sensu, sed brevius respondent.

I. According to the meaning of the name, Order is « a congruous disposition of things equal and disparate, granting to each one their own places » (Augustine, XIX Book of the City of God, c.13), or in other words, « a disposition of superior and inferior things, which are so adapted among themselves, that one is related to another. And so, since in this ministry there are many grades and various functions, but all have been distributed and placed by certain reckoning; rightly and fittingly [commode] does the name of Order seem to be imposed upon it. » (Roman Catechism, On the Sacrament of Orders, q. 9). It must be noted also, that Order often is taken for ordination, which properly is its transient cause, but the former is the permanent effect, the latter an action and Sacrament, the former a state (of life) and a power, not a Sacrament (cf. below a. 2. q. 2). — To the four questions of this article other ancient (writers) reply in the same sense, but more briefly.

II. In 1. quaetione S. Doctor pro more suo sagaciter et copiose Explicat sensus mysticos horum rituum externorum.

II. In question 1 the Seraphic Doctor, as is his custom, keenly and copiously explains the mystical senses of these external rites.

De 1. et 2. quaestione: Scot., in utroque Scripto hic q. unica in fine. — S. Thom., hic q. 3. a. 1 quaetiunc. 1. 2. — B. Albert., hic a. 13. 14. — Petr. a Tar., hic q. 1. a. 1. 2. — Richard. a Med., hic a. 1. q. 1. 2. — Durand., hic q. 4. — Dionys. Carth., de hac et seq. q. hic q. 2.

Concerning question 1 and 2: Scotus, in either (edition of his) writing, here in the only question at its end. — St. Thomas, here in q. 3 a. 1, questiuncula 1 and 2. — Bl (now St.) Albert (the Great), here in a. 13. 14. — (Bl.) Peter of Tarentaise, here in q. 1. a. 1 and 2. — Richard of Middletown, here in a. 1. q. 1 and 2. — Durandus, here in q. 4. — (Bl.) Denis the Carthusian, concerning this question and the following one, here in q. 2.

III. De 3. questione: S. Thom., loc. cit. quaetiunc. 3. — B. Albert., a. 15. — Petr. a Tar., de hac et seq. q. loc. cit. a. 3. quaestiunc. 1. 2. — Richard. a Med., loc. cit. q. 3.

III. Concerning question 3: St. Thomas, loc. cit., in questiuncula 3. — Bl. (now St.) Albert (the Great), a. 15. — (Bl.) Peter of Tarentaise, concerning this question and the following one, loc. cit.,, in a. 3. questiuncula 1 and 2. — Richard of Middletown, loc. cit., in q. 3.

Quartam quaestionem alii, excepto Petro a Tar., locis citt. tantum tangunt in solutionibus obiectorum, alii eam prorsus omittunt.

Some, except (Bl.) Peter of Tarentaise, locis. citt., touch only upon the fourth question in the solution to the objectors, others straighforwardly ommit it.