Bellarmine · De Controversiis · On the Members of the Church · On Monks (Book II)
Chapter 40: On the Habit and Tonsure of Monks
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Monachis (De Membris Ecclesiae, Book II), On Monks (On the Members of the Church, Book II). The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
There follows the sixth disputation, on the habit and tonsure, of which two things are to be explained. First, the antiquity of these ceremonies. Secondly, their reason. For the Magdeburgians (Century 4, chapter 6, column 467), speaking of the habit and tonsure of monks, say that they are superstitious things, and not conformable to Scripture, nor to the use of the purer Church. Calvin too (Book 4 of the Institutes, chapter 19, §27) seems to indicate that the use of the tonsure began in the time of Augustine, and says that the cause was that at that time only effeminate and delicate men nourished long hair; but it did not seem to be permitted to clerics and monks to do what only the more lascivious and soft did; but afterward, in more corrupt times, mysteries and significations were devised.
A certain Ortensio Lando wrote a book on the persecution of the barbarians, where he says many things against the tonsure of monks. And lest he seem to speak without Scripture, he brings forward some Scriptures of the Old Testament. The first is Leviticus 19, where the Lord says: You shall not cut your hair round. To which is similar the passage of Jeremiah 9, where the Lord says that He will scatter all who are shorn round about the hair. The third is Leviticus 21, where of priests it is said: They shall not shave their head, nor their beard. The fourth is Ezekiel 44, where the same is had. The fifth is in the epistle of Jeremiah (in Baruch, last chapter), where Jeremiah mocks the priests of idols, having their head and beard shaved.
As, then, to garments, that it is a most ancient institution that those who profess contempt of the world and penance be clothed in a singular and notable habit, appears first from Dionysius (chapter 6 of the Ecclesiastical Hierarchy), where, speaking of the profession of a monk, he says thus: “The priest, having signed him with the sign of the cross, tonsures him; and, every garment being drawn off, clothes him with another,” etc. Eusebius (Book 2 of the history, chapter 24) writes, from Hegesippus, that James the Apostle, the brother of the Lord, never wore a woolen garment, but used only a linen cloth.
Athanasius (in the book On Virginity, before the middle) teaches that a nun should wear a dark and cheap garment. Basil (epistle 1 to Gregory) says many things of the habit of a monk, and similarly (in the questions fully explained, question 22). Chrysostom (homily 69 on Matthew) says that monks imitate Elijah and John in habit, and (in the book On the Comparison of a King and a Monk) says that a monk is wont to use only one cloak, conformable to his institute.
Palladius (in the Lausiac History, chapter 41) says that the virgin nuns of his time too were wont to use cowls. Tertullian (in the book On the Veiling of Virgins) mentions the habit dedicated to God which the nuns used.
Ambrose (Book 7, epistle 36), speaking of Paulinus, who from a great man in the world and a noble senator had become a monk, and by that deed had offended many of the Gentile senators: “And when they themselves,” he says, “shave their heads and eyebrows, if ever they undertake the rites of Isis, if perchance a Christian man, more attentive to the sacrosanct religion, has changed his garment, they call it an unworthy deed.”
Jerome (in epistle 4 to Rusticus the monk): “I have seen some,” he says, “who, after they renounced the world in garments only and in the profession of the voice, not in deeds, changed nothing of their former manner of life.” Epistle 13 to Paulinus: “Thou changest thy tunic with thy mind,” etc. And epistle 15 to Marcella: “Clad in a darker tunic, she suddenly consecrated herself to the Lord.” Epistle 22 to Eustochium (on virginity) he says that the habit of all cenobites was the same — namely, a tunic and a cloak — to which in the life of Hilarion he adds a cowl; for he says that his garments were a sackcloth tunic, a little mantle, and a cowl. Epistle 27 to Eustochium (on the death of Paula), speaking of nuns: “The habit of all,” he says, “was one; they used linen only to cover the hands.”
Augustine (Book 6 against Faustus, chapter 9) says that it is a sin if either a nun wear the ornaments of the married, or the married reproduce the appearance of virgins in their garments; and (in epistle 199 to Ecdicia) he indicates that a dark garment was then the mark of those professing continence.
Gregory (Book 2 of the Dialogues, chapter 1) mentions the habit of a monk, and (Book 3, chapter 14) mentions the habit of a nun. Finally, Cassian spends the whole first book On the Institutes of the Cenobia in explaining the habit of monks, teaching that they received from their elders a prescribed habit congruous to their profession. Add two Councils; for that of Gangra (canon 12) reprehends those monks who were proud on account of the habit and contemned other Christians who used common garments. The Fourth Council of Carthage (canon 104) distinguishes the lay habit from the religious habit. Of the habit of clerics, see Chrysostom (homily 83 on Matthew) and Jerome (Book 1 against the Pelagians), where they mention the white garment; likewise Jerome (in the Epitaph of Nepotian), where he mentions the sacred tunic which we use in the mystery of Christ.
Now as to the reason of the monastic habit, it is rendered by the same Fathers. For why a future monk should change his garment, Dionysius says (chapter 6 of the Ecclesiastical Hierarchy) that the reason is that a change of life may be signified. Why the religious use their own and a fixed kind of garment, Basil renders two reasons (question 22 of those fully explained). The first reason is to designate their own profession. For if it is fitting that senators be clothed one way, soldiers another, nobles another, rustics another, and if Paul (1 Corinthians 11) commands the man to pray with head uncovered to signify power, but the woman veiled to signify subjection, why will it not befit the religious to wear a fixed garment to signify his state? The second reason is that the religious may at least unwillingly be compelled to live rightly. If they had not a fixed habit, they would not be distinguished from others; but now they are at once known and observed by all, and if they do anything against their profession, they are noted and reprehended by all.
Why they use cowls, Cassian says (in the place noted) the reason is to designate simplicity and infantile innocence, to which the monks desire to return. For infants, while they are still in swaddling-bands and in the nurse’s bosom, are covered with certain veils as with cowls. But why they use a rough garment, as sackcloth, or at least a simple and cheap one, Jerome and Cassian render the cause (in the places noted): both to do penance and to demonstrate contempt of the world. For that sackcloth and rough garments are the habit of penitents Scripture testifies, when it brings in Ahab repenting clothed in sackcloth (3 Kings 21), and Elijah covered with a hairy garment (4 Kings 1), and the Ninevites clothed in sackcloth (Jonah 3), and John using camel’s hair (Matthew 3), and finally many others: They wandered about in sheepskins and in goatskins.
Yet because one can use both well and ill an unusual garment — that is, one notably contemned or rough — Blessed Augustine wisely admonishes (Book 2 On the Lord’s Sermon on the Mount, chapter 19) that we judge no one from the garment alone, but learn from his other works whether he does this out of contempt of superfluous adornment, or out of some ambition and simulation of sanctity. For under a sheep’s skin a wolf can lie hidden; yet the sheep ought not to lay aside its own skin because under it a wolf sometimes lurks.
Now to show the antiquity of the tonsure, we have first Dionysius (in the same chapter 6 of the Ecclesiastical Hierarchy), where he clearly says that the future monk is first tonsured, then clothed with another garment, the former being cast off. We have next Anicetus (in the epistle to the Gauls), where he commands the head to be shaved in the manner of a sphere.
Thirdly, Athanasius (in the book On Virginity), Palladius (in the Lausiac History, chapter 41), and Jerome (in the epistle to Sabinianus the deacon), who testify that nuns too were wont to be tonsured.
Fourthly, Epiphanius (heresy 80) and Augustine (On the Work of Monks, last chapter), who sharply reprehend certain long-haired monks who were unwilling to be tonsured after the manner of the others.
Fifthly, Jerome and Augustine, who mention the priestly crown. Jerome (in the epistle to Augustine, which is 26 among Augustine’s epistles): “I beg thy crown to salute in my name thy brothers, my lord Alypius and my lord Evodius.” Augustine (in epistle 147 to Proclinianus the bishop): “By our crown yours adjure us, by your crown ours adjure you,” etc.
Sixthly, Isidore (Book 2 On the Divine Offices, chapter 4) and Bede (Book 5 of the History of the English, chapter 22), of whom the former says that the tonsure and crown of clerics and monks was instituted by the Apostles; the latter says that Saint Peter first of all wore the crown of hair, the rest of the head being shorn, and that in imitation of him all clerics and monks undertook the same.
Seventhly, Justinian, who (in the Authentics, collation 7, title 6, chapters 2 and 3) distinguishes the tonsure of novice monks, which he calls the lay tonsure, from the tonsure of the professed.
Eighthly, the Councils; for the Fourth Council of Carthage (canon 44) forbids clerics to nourish long hair or beard. The Fourth Council of Toledo (canon 40) commands that all clerics, the whole head being shorn, leave only a circle of hair above the ears. From which it appears that of old the crown of clerics and monks was the same; but the monks indeed kept the ancient custom, while the clerics for the most part changed it.
Now to come to the reason of the tonsure. First, Calvin’s reason is false; for that in the time of Augustine not only some dissolute men wore long hair, but many other upright men, and did it without sin, appears from this, that penitents were commanded to shear their head as a sign of grief and penance, as appears from the Council of Agde (canon 11) and the Third of Toledo (canon 12); and besides, not only were clerics and monks tonsured, but they were so tonsured that a crown of hair appeared, which certainly was not in the common use of laymen.
Another reason is rendered by Isidore (Book 2 On the Divine Offices, chapter 4), that, namely, monks were tonsured in imitation of the Nazarites, who on the day of their consecration were tonsured, as is said (Numbers 6); for the Nazarites are the monks of the Old Testament. But this reason is not approved by me, since the Nazarites were then only tonsured when they ceased to be Nazarites, and their mark was long hair, as appears from the same chapter 6 of Numbers. Nay, Epiphanius (heresy 80) proves that our monks ought to be tonsured, because to wear long hair is proper to the Nazarites of the Old Testament. Just as Augustine too (in the book On the Work of Monks, near the end) says that the Fathers of the Old Testament deservedly wore long hair, because the mysteries of redemption were not yet revealed. For the veil placed on the face of Moses and the long hair of the saints signified the same thing. But now, after Christ has appeared, it is fitting that those who are consecrated to Christ signify the contrary by the removal of the hair; and this can be the first reason of our tonsure.
The second Bede renders (Book 5 of the history, chapter 22): to express the image of the thorny crown of Christ; for as all Christians are adorned with the common sign of the cross, so it was fitting that clerics and monks, who wished more specially to imitate the suffering Christ, be adorned with a special sign.
The third and fourth reason Isidore renders (Book 2, chapter 4, On the Divine Offices), Rabanus (Book 1 On the Instruction of Clerics, chapter 3), and Hugh (Book 2 On the Sacraments, part 3, chapter 1); for they say that the hair, which is a certain superfluous part of the body, is shorn to signify that clerics and monks ought to cut off all superfluous things, and especially vicious desires, so that thus the crown — that is, the mind — may remain free and open to divine contemplations and illuminations. And again they say it is so shorn that a circle of hair is left, to signify the royal crown, since to serve God is to reign.
The fifth Dionysius renders (chapter 6 of the Ecclesiastical Hierarchy): that by that baring of the head may be signified the pure and open life, feigned with no appearance, which a monk ought to show.
A sixth reason of the tonsure of monks could be added — namely, that it be a sign of penance and conversion; for, as we said before, penitents of old were received only tonsured. Further, of the tonsure of nuns Jerome renders a moral reason (in the epistle to Sabinianus), because, namely, they never washed or anointed the head, and there was danger lest they be overwhelmed by the little animals which arise between the skin and the hair, and by concreted filth. Although it cannot be denied that this too is done to demonstrate contempt of the world; for women are wont to make much of their hair.
And it is to be observed in this place that of old not so much shaving as clipping was in use. For they were shorn low indeed, but yet so that the skin remained covered. This appears from Clement of Alexandria (Book 3 of the Paedagogue, chapter 11): “But the hairs,” he says, “are to be clipped, not with a razor, but with barbers’ shears.” Likewise from Optatus of Milevis, who (in the book against Parmenian) charges the Donatists with having by force shaved the heads of the Catholic priests: “Show,” he says, “where it is commanded you to shave the heads of priests, whereas on the contrary so many examples are set forth that it ought not to be done.” Likewise from Jerome (on Ezekiel chapter 44), where he says that priests ought not to nourish long hair, nor yet to be shaved, but to be so clipped that the skin remain covered. Finally, Dionysius, Epiphanius, Jerome, Athanasius, Palladius, Augustine, Isidore, Bede, and the Councils of Carthage and Toledo nowhere name shaving, but only clipping. There is one Pope Anicetus who, as I said, mentions shaving; but that epistle is not altogether undoubted, for perhaps it bears a false title. Nor yet do we therefore reprehend the usage of this time, that monks and clerics are shaved; for it was never forbidden to be shaved, and besides, ceremonies of this kind can be varied according to the diversity of times and places.
To the arguments of Ortensio we answer, first, that those precepts are ceremonial, and therefore oblige no more than circumcision, sacrifices, etc., oblige. I say besides that the first and second passages, from Leviticus 19 and Jeremiah 9, conclude nothing; for, as Hesychius rightly noted on this passage, to cut the hair round is not to cut the hair, but to adorn it. And so God forbade the Jews to make the hair round; which certainly the monks do not do, who shave the hair, one circle of hair being excepted. Nor did God forbid this absolutely, but only on account of an evil intention — namely, lest they should do this in worship of a demon, as at that time and in those places the Gentiles did, as Theodoret notes (question 28 on Leviticus), and Hesychius, and Radulphus on this passage.
To the third, Leviticus 21, I say that there it is not commanded to the priest not to shave his head absolutely, but not to shave it at the death of some kinsman of his, as a sign of grief. For God willed the priests to be more constant than the rest.
To the fourth, Ezekiel 44, I say that shaving was forbidden to the priests of the Jews, not because it is evil in itself, but lest they should seem like the priests of the Gentiles, in whose neighborhood they dwelt, who with the whole head shaved sacrificed to idols, as appears from the epistle of Jeremiah. That it is not evil of itself appears, because Ezekiel, who was a priest, is commanded by God to be shaved (Ezekiel 5); and besides (Numbers 6) the Nazarite, the time of his consecration being completed, is commanded to be shaved. Whence James says to Paul (Acts 21): We have four men who have a vow on them; take these, and sanctify thyself with them, and let them shave their heads. Only, then, on account of the neighborhood of idolaters were the priests of the Jews forbidden to be shaved. Which perhaps was the cause why in the time of Optatus, Jerome, and Ambrose the Christian priests were not shaved, but clipped; for even in their time there were priests of Isis who shaved the head, as Ambrose (epistle 36) and Jerome (on Ezekiel chapter 44) testify. But after that cause ceased, they do nothing absurd who shave the head to signify something sacred.
To the last I say that Jeremiah does not mock those priests because they shaved the head and beard, but because they did it in honor of wooden gods, who could not reward their worshipers.
Show the Latin (Vives edition, OCR)
CAPUT XL.
De habitu et tonsura Monachorum.
Sequitur Disputatio sexta de habitu, et
tonsura, de quibus duo explicanda sunt.
Primo, antiquitas harum caeremoniarum.
Secundo, ratio earum : Nam Magdeburgen-
ses Gentur. IV. cap. 6, colum. 467. loquen-
tes de habitu , et tonsura Monachorum,
dicunt esse res superstitiosas, et non con¬
formes Scrip turae, nec usui purioris Ecclesiae.
Calvinus quoque lib. IV. Instit. cap. 49.
§. 27. videtur indicare, coepisse usum ton¬
surae tempore Augustini, causam autem
fuisse dicit : quia eo tempore soli homines
effoeminati, et delicati alebant comam : non
autem videbatur permittendum Clericis, et
Monachis, ut id facerent, quod soli faciebant
lasciviores, et molliores ; postea vero corrup¬
tioribus temporibus excogitata esse mysteria,
et significationes.
Quidam vero Hortensius Landus librum
scripsit de persecutione Barbarum, ubi multa
dicit contra tonsuram Monachorum. Et ne
videatur sine Scriptura loqui, profert aliquot
Scripturas Testamenti veteris. PrimaestLevi-
tic. XIX. ubi Dominus ait : Non attondebitis ,
comam in rotundum { 1). Cui similis est locus
Hierem.IX.ubi Dominusdicit,se dispersurum
omnes circumtonsos in comam. Tertia estLe-
vit.XXI.ubide Sacerdoiibus dicitur: Nonra-
dcnt caput , nec barbam (2). Quarta estEzech.
XLIV. ubi idem habetur. Quinta in epist.
Hieremise apud Baruch cap. ult. ubi Hiere-
mias ridet idolorum Sacerdotes, habentes
caput, et barbam rasam.
Quantum igitur ad vestes, quod antiquis¬
simum sit institutum , ut qui profitentur
mundi contemptum, et poenitentiam, sin¬
gulari et notabili habitu induantur, patet
primo ex Dionysio cap. 6. Ecclesiasticae
Hierarchise, ubi de professione Monachi lo-
quens ita ait : « Sacerdos , inquit , signo
crucis eum consignatum tondet ; omnique
veste detracta eum alia induit etc. » Euse-
bius lib. II, hist. cap. 24. scribit ex Hegesippo
Jacobum Apostolum fratrem Domini num-
quam induisse laneam vestem , sed sola
sindone linea usum.
Athanasius in lib. de virginit. ante me¬
dium, docet sanctimonialem , ut fuscam
vestem et vilem gerat. Basibus epist. I. ad
Gregorium multa dicit de habitu Monachi,
et similiter in quaestionibus fuse explicatis,
q. 22. Chrysostomus hom. 69. in Matth.
dicit, Monachos habitu imitari Heliam, et
Joannem, et lib. de comparatione Regis et
Monachi dicit , Monachum uno tantum
amictu, instituto suo conformi, uti solere.
Palladius in hist. Lausiaca cap. 41. dicit
etiam virgines sanctimoniales suo tempore
cucullis uti consuevisse. Tertullianus lib. de
velandis virginibus meminit habitus Deo
dicati, quo utebantur sanctimoniales.
Ambrosius lib. VrI. epist. 36. de Paulino
loquens, qui ex magno viro in saeculo, et
nobili senatore Monachus factus fuerat, et
(1) Levit. XIX, 27. — (2) Levit. XXI, 5.
620
LIBER II.
eo facto multos gentilium senatorum offen¬
derat : « Et cum ipsi, inquit, capita et su¬
percilia sua radant, si quando Isidis susci¬
piunt sacra : si forte Christianus vir atten¬
tior sacrosanctae religionis vestem mutaverit,
indignum facinus appellant. »
Hieronymus in epist. 4. ad Rusticum Mo¬
nachum : « Vidi quosdam , inquit , qui
postquam renuntiavere saeculo, vestimentis
dumtaxat, et vocis professione, non rebus,
nihil de conversatione pristina mutaverunt. »
Epist. 13. ad Paulinum : « Tunicam, inquit,
mutas cum animo etc. » Et epist, 15. ad
Marcellam : « Tunicam fusciorem, inquit,
induta se repente Domino consecravit. »
Epist. 22. ad Eustochium de virginitate
omnium coenobitarum eumdem fuisse habi¬
tum dicit, nimirum tunicam et sagum, qui¬
bus in vita Hilarionis addit cucullam, dicit
enim vestes ejus fuisse, tunicam sacceam,
palliolum, et cucullam. Epist. 27. ad Eusto¬
chium de obitu Paulse loquens de sanctimo¬
nialibus : « Unus, inquit, omnium habitus,
linteamine ad tegendas solum manus ute¬
bantur. »
Augustinus lib. VI. contra Faustum cap. 9.
dicit, peccatum esse, si vel sanctimonialis
gerat ornamenta nuptarum, vel nuptse spe¬
ciem virginum vestibus referant ; et in epist.
199, ad Ediciam indicat, fuscam vestem
fuisse tunc insigne continentiam profiten-
tium.
Gregorius lib. II. Dialogorum cap. I. me¬
minit, habitus Monachi, et lib. III. cap. 14.
meminit habitus sanctimonialis ; denique
Cassianus totum primum librum de institutis
coenobiorum consumit, in explicando habitu
Monachorum, decens eos praescriptum ha¬
bitum professioni congruentem a majoribus
accepisse. Adde duo Concilia; Nam Gan-
grense can. 12. reprehendit eos Monachos,
qui ob habitum superbiebant, et contemne¬
bant alios Christianos, qui communibus ves¬
tibus utebantur.Concilium Carthaginien. IV.
can. 104. distinguit habitum laicalem ab
habitu religioso. De habitu Clericorum, vide
Chrysost. homil. 83. in Matth. etHieronym.
lib. I. contra Pelagianos, ubi meminerunt
candidae vestis. Item Hieronymus in Epita¬
phio Nepotiani, ubi meminit sacrae tunicse,
qua utimur in mysterio Christi.
Jam quod attinet ad rationem habitus
monastici, ea redditur ab iisdem Patribus :
Nam cur vestem mutet Monachus futurus,
rationem esse dicit Dionysiuk cap. 6 Ec-
cles. hierarch. ut significetuiMutse mutatio.
Cur proprio, et certo utantur religiosi ves¬
tium genere, rationes duas reddit Basilius
quaest. 22. ex diffuse explicatis. Prima ratio
est ad designandam propriam professionem.
Si enim convenit, ut aliter vestiantur sena¬
tores, aliter milites, aliter nobiles, aliter rus¬
tici , et si Paulus I. Corin. XI. jubet virum
aperto capite orare ad significandam potes¬
tatem, mulierem vero velato ad significan¬
dam subjectionem. Cur non conveniet reli¬
gioso certam vestem deferre ad significan¬
dum statum suum ? Secunda ratio est, ut
religiosi saltem inviti cogantur recte vivere.
Si non haberent certum habitum, non inter¬
noscerentur ab aliis : At nunc ab omnibus
statim cognoscuntur et observantur, et si
quid agant contra suam professionem, ab
omnibus notantur, et reprehenduntur.
• Cur utantur cucullis, rationem esse dicit
Cassianus loco notato, ad designandam sim¬
plicitatem, innocentiamque infantilem, ad
quam Monachi redire cupiunt. Infantes enim
dum adhuc in fasciis, et sinu nutricis ver¬
santur, velis quibusdam quasi cucullis te¬
guntur. Cur autem veste horrida, ut sacco,
aut certe simplici, et vili utantur, causam
reddunt Hieronymus, et Cassianus locis no¬
tatis ; tum ad agendam poenitentiam, tum
ad mundi contemptum demonstrandum.
Nam saccos, et asperas vestes, habitum esse
pcenitentium Scriptura testatur, cum inducit
Achab poenitentem sacco indutum III. Re¬
gum cap. XXI. et Eliam veste pilosa tec¬
tum, IV. Regum I. et Ninivitas sacco ves¬
titos, Jonai III. et Joannem pilis camelorum
utentem, Matth. III. et denique multos alios:
« Circumeuntes in melotis, et in pellibus capri¬
nis (1).
Quia tamen potest quis et bene, et male
uti veste inusitata, id est, insigniter con¬
tempta, vel horrida, monet sapienter B. Au¬
gustinus lib. II. de serm. Domini in monte
cap. 19. ut ex sola veste neminem judice¬
mus, sed ex aliis ejus operibus discamus,
utrum id faciat contemptu superflui cultus,
an ambitione aliqua, et simulatione sancti¬
tatis. Potest enim sub ovina pelle lupus la¬
tere, nec tamen debet ovis deponere pellem
suam, quia sub ea aliquando lupus delites¬
cit.
%
(1) Hebr, XI, 37.
CAPUT XL.
621
Nunc ad tonsurae antiquitatem ostenden¬
dam, habemus in primis Dionysium eodem
cap. 6. Eccles. hierarch. ubi clare dicit,
Monachum futurum primum tonderi. Deinde,
indui alia veste, priore abjecta. Habemus
deinde Anicetum in epistola ad Gallos, ubi
jubet radi caput in modum sphaerae.
Tertio, Athanasium in lib. de virginit.
Palladium in hist. Lausiaca cap. 41. et
Hieron. in epist. ad Sabinianum Diaconum,
qui testantur etiam sanctimoniales tonderi
consuevisse. '
Quarto, Epiphanium haeres. 80. et Augus¬
tinum de opere Monachorum cap. ult. qui
acriter reprehendunt quosdam Monachos
crinitos, qui tonderi more aliorum nolebant.
Quinto, Hieronymum et Augustinum qui
coronae sacerdotalis meminerunt. Hierony¬
mus in epistola ad Augustinum, quae est 26.
inter epist. Augustini : « Fratres tuos Domi¬
num meum Alipium, et Dominum meum
Evodium, ut meo nomine salutes precor co¬
ronam tuam. » Augustinus in epistola ad
Proclinianum Episcopum 147 : « Per coro¬
nam nostram nos adjurant vestri, per coro¬
nam vestram vos adjurant nostri etc. »
Sexto, Isidorum lib. II. de offic. divinis
cap. 4. et Bedam lib. Y. hist. Anglorum
cap. 22. quorum prior ab Apostolis dicit ins¬
titutam esse tonsuram et coronam Clerico¬
rum, et Monachorum ; posterior dicit S. Pe¬
trum omnium primum gestasse coronam ca¬
pillorum, toto reliquo capite detonso, et ad
ejus imitationem omnes Clericos et Mona¬
chos idem suscepisse.
Septimo, Justinianum, qui in Authenti¬
cis collat. VII. tit. o. cap. 2 et 3. distinguit
tonsuram Monachorum novitiorum, quam
Laicorum tonsuram vocat, a tonsura profes¬
sorum.
Octavo, Concilia ; Nam Concilium Cartha-
giniens. IY, can. 44. prohibet Clericos alere
comam aut barbam. Concil. Tolet. IV, can.
40. jubet, ut omnes Clerici toto capite de¬
tonso, solum circulum capillorum supra au¬
res relinquant. Ex quo apparet, olim eam-
dem fuisse coronam Clericorum et Mona¬
chorum : sed Monachi quidem servarunt an¬
tiquam consuetudinem, Clerici vero magnas
ex parte illam mutaverunt.
Ut autem ad rationem tonsurae veniamus.
Primum, falsa est Calvini ratio ; Nam quod
tempore Augustini non solum aliqui disso¬
luti comam gestarent, sed multi alii probi
homines, idque sine peccato facerent, ex eo
patet, quod poenitentes jubebantur tondere
caput in signum doloris, et poenitentiae, ut
patet ex Concil. Agathensi can. 11. et Tole¬
tano III, can. 12. et praeterea non solum Cle¬
rici, et Monachi tondebantur, sed ita tonde¬
bantur, ut corona capillorum appareret,
quod certe non erat in communi usu Laico¬
rum.
Alia ratio redditur ab Isidoro lib. II. de
officiis divinis cap. 4. quod nimirum Mona¬
chi tondebantur ad imitationem Nazaraeo-
rum, qui in die consegxitionis suae tonde¬
bantur, ut dicitur Num. YI. Nazaraei enim
sunt Monachi Testamenti veteris. At haec
ratio non mihi probatur, siquidem Nazaraei
tunc solum tondebantur, cum desinebant
esse Nazaraei, insigneque illorum erat longa
c.aesaries, ut ex eodem cap. YI Numeri pa¬
tet. Imo Epiphanius haeres. 80. probat Mo¬
nachos nostros debere esse tonsos, quia ge¬
rere comam longam, est proprium Nazaraeo-
rum Testamenti veteris. Sicut etiam Au¬
gustinus lib. de opere Monachorum, propre
finem dicit, Patres Testamenti veteris me¬
rito gestasse longos capillos, quia mysteria
redemptionis nondum revelata erant. Idem
enim significabant velamen positum in facie
Mosis, et coma longa Sanctorum. At nunc
postea quam Christus apparuit, convenit, ut
qui Christo sunt consecrati, contrarium si¬
gnificent ablatione comarum, et haec potest
esse ratio prima nostrae tonsurae.
Secundam reddit Beda lib. Y. hist. cap.
22. ad exprimendam imaginem spineae co¬
ronae Christi ; ut enim omnes Christiani si¬
gno communi crucis ornantur, ita par erat,
ut Clerici et Monachi, qui specialius Chris¬
tum patientem imitari vellent, speciali signo
ornarentur.
Tertiam et quartam rationem reddunt Isi-
dorus lib. II. cap. 4. de officiis divinis, Ita-
banus lib. I. de instit. Clericorum cap. 3. et
Hugo lib. II. de Sacramentis part. 3. cap. 1.
dicunt enim tonderi capillos, qui sunt super¬
fluae quaedam corporis partes ad significan¬
dum, debere Clericos et Monachos omnia
superflua, et praecipue vitiosas cupiditates
amputare, ut sic maneat vertex, id est, ani¬
mus liber, et apertus divinis contemplatio¬
nibus, et illustrationibus. Et rursum sic ton¬
deri dicunt, ut relinquatur circulus capillo¬
rum, ad significandam regiam coronam ,
quandoquidem servire Deo, regnare est.
Quintam reddit Dionysius cap. 6. Eccles.
hierarch. ut significetur illa nudatione ca-
622
LIBER II.
pitis, vita pura et aperta, non fucata ulla
speeie, quam Monachus exhibere debet.
Posset addi sexta ratio tonsurae Mona¬
chorum, nimirum ut signum esset poeniten¬
tiae, et conversionis: Nam ut ante diximus,
pcenitentes olim nonnisi tonsi recipiebantur.
Porro tonsurae Sanctimonialium rationem
moralem reddit Hieronymus in epist. adSa-
binianum, quia nimirum non lavabant un¬
quam, nec ungebant caput, et periculum
erat, ne a parvis animalibus, quae inter cu¬
tem et crines oriuntur, et concretis sordi¬
bus opprimerentur. Quamquam negari non
potest, quin etiam id fiat ad contemptum
mundi demonstrandum ; solent enim fcemi-
nae capillos plurimi facere.
Est autem hoc loco observandum, olim
non tam rasuram, quam tonsuram fuisse in
usu. Tondebantur enim demisse quidem,sed
ita tamen, ut cutis tecta maneret. Id apparet
ex demente Alexandrino lib. III. Paedag.
cap. 11: «Sed pili, inquit, tondendi sunt,
non novacula, sed tonsorum forficibus. »
Item ex Optato Milevitano, qui lib. contra
Parmenianum arguit Donatistas, quod Ca¬
tholicis Sacerdotibus, per vim capita rase¬
rint : « Docete, inquit, ubi vobis mandatum
sit, radere capita Sacerdotibus, cum e con¬
trario tot sint exempla proposita, fieri non
debere. » Item ex Hieronymo in cap. XLIV
Ezechielis, ubi dicit, Sacerdotes non debere
comam alere, nec tamen radi, sed ita ton¬
deri, ut cutis tecta maneat. Denique Diony¬
sius, Epiphanius, Hieronymus, Athanasius,
Palladius, Augustinus, Isidorus , Beda, et
jConcilia Carthaginiense et Toletanum nus¬
quam nominant rasuram, sed solam tonsu¬
ram. Unus est Anicetus Papa, qui, ut dixi,
rasurae ' meminit, sed non est ea epistola
prorsus indubitata, forte enim falsum titu¬
lum praesefert. Nec tamen propterea repre¬
hendimus usum hujus temporis, quod Mo¬
nachi et Clerici raduntur ; Nam nec unquam
fuit prohibitum radi, et praeterea ejusmodi
caeiemoniae, pro temporum et locorum di¬
versitate, variari possunt.
Ad argumenta Hortensii respondemus, in
primis praecepta illa esse caeremonialia, et
propterea non magis obligare, quam obli¬
gent circumcisio, sacrificia etc. Dico praete¬
rea primum et secundum locum ex Levit.
XIX. et Hierem. IX. nihil concludere ; nam
ut recte notavit Isichius in hunc locum, ton¬
dere comam in rotundum, non est comam
scindere, sed ornare. Itaque prohibebat
Deus ’ Judaeis, ne comam rotundam effice¬
rent ; quod certe Monachi non faciunt, qui
comam radunt, uno circulo capillorum ex¬
cepto. Neque hoc Deus absolute prohibe¬
bat, sed solum propter intentionem malam,
nimirum ne hoc facerent in cultum daemo¬
nis, ut eo tempore et in iis locis gentiles fa¬
ciebant, ut notant Theodoretus quaest. 28. in
Leviticum, et Isichius, ac Radulphus in hunc
locum.
Ad tertium Levit. XXI. dico, ibi non prae¬
cipi Sacerdoti, ne radat caput absolute, sed
ne radat in morte alicujus propinqui sui, in
signum doloris. Voluit enim Deus Sacerdo¬
tes esse caeteris constantiores.
Ad quartum Ezech. XLIV. dico, Sacerdo¬
tibus Judaeorum fuisse prohibitam rasuram,
non quod in se mala sit, sed ne viderentur
similes Sacerdotibus gentilium, in quorum
vicinia habitabant, qui toto capite raso ido¬
lis sacrificabant, ut ex epist. Hieremiae ap¬
paret. Quod ex se non esset malum, patet,
quia Ezechiel, qui Sacerdos erat, jubetur a
Deo radi. Ezechiel. V. et praeterea Num. VI.
Nazarseus completo tempore consecratio¬
nis suae jubetur radi. Unde Paulo dicit Ja-
cobus Actor. XXI : Sunt nobis viri quatuor ,
habentes votum super se , his ergo assumptis
sanctifica tecum illis, et radant capita sua (1).
Solum ergo propter viciniam idololatrarum
prohibebantur Sacerdotes Judaeorum radi.
Quae forte causa erat, cur Optati, Hierony¬
mi, et Ambrosii tempore Christiani Sacer¬
dotes non raderentur, sed tonderentur :Nam
adhuc ipsorum tempore erant Sacerdotes
Isidis, qui caput radebant, ut Ambrosius
epist. 36. et Hieronymus in cap. XLIV Eze¬
chielis testantur. Posteaquam autem illa
causa cessavit, nihil absurdi faciunt, qui ad
aliquid sacrum significandum caput radunt.
Ad ultimum dico, Hieremiam non ridere
illos Sacerdotes, quia radebant caput, et
barbam, sed quia id faciebant in honorem
Deorum ligneorum, qui non poterant remu¬
nerari cultores suos.
(1) Act. XXI, 23,
CAPUT XLI.
623