Summa de Ecclesia

Now that the fathers to be called to the council have been designated, along with him who presides over it, let us now descend to the things to be observed first in the prosecution of the council itself. Three things, however, occur to be considered. The first is in what dress the prelates ought to enter the synod: whether in common dress or in dress befitting their dignity. The second is how they ought to be ordered in sitting. The third is with what act they ought to begin the synod. As to the first, it seems most fitting to us that the prelates come together to celebrate the synod in vestments befitting their dignity, which two things sufficiently persuade. First, because the outward things that are done should be conformed and befit the acts exercised by some more excellent power, hence a priest ought not to approach to consecrate the body of Christ except in vestments made for the purpose, according to the chapter Vestimenta, on consecration, dist. 1, it seems most fitting that prelates coming together in council for the exercise of judicial power and upon the greatest matters should approach only in vestments befitting their dignities or prerogatives. Second, example plainly persuades this: if in provincial councils this is observed, that they are celebrated by prelates adorned in vestments befitting them and with mitres on their heads, according to the chapter Quod sicut, Extra, on elections, book 6, where it is clear that an archbishop does not convoke a council without the pallium, and concerning the mitre as found on privileges, Apostolicae, book 6, it is more fitting that this be observed in universal councils, which, by reason of the majesty of the business to be transacted, are to be celebrated with greater solemnity. But the mitres of the prelates, as we have seen observed both at Constance and at Basel, ought all to be white and plainly without ornament, according to the notes of John Andreae on the said chapter Ut apostolicae, where he says that bishops, in the very presence of the legates of the Roman Church, and consequently of their superiors, use only white and plain mitres, which was more strongly observed in the presence of the Roman pontiff, who is prince of bishops; this observance is also kept in the curia when Mass is celebrated in the Pope's chapel. The second thing to be considered is the order which the prelates ought to keep in sitting, and consequently in subscribing, since they subscribe in the order in which they sit. For this, the following form seems proper to be observed: that the first place be held by the Roman pontiff, who is head and prince of the whole Church, as in the chapter Non decet, dist. 12. The second place is held by the Cardinal of Ostia, who has this by privilege, since he consecrates the Roman pontiff, as Hostiensis notes in the chapter Antiqua, on privileges. The third place, by law, unless some custom of the Roman Church stand in the way, is held by the Patriarch of Constantinople. The fourth, by the Alexandrian. The fifth, by the Patriarch of Antioch. The sixth, by him of Jerusalem. Concerning this order, see the chapter Renovantes, dist. 23, and the above-cited chapter Antiqua, on privileges. After these patriarchal sees, however, follow four other sees, namely those of Aquileia, Bourges, Grado, and Risangen, concerning which see the Archdeacon in the final gloss, dist. 22. But cardinals, according to the custom of the Roman curia, are preferred in sitting to these last patriarchs; the rest follow the order of their dignities: first archbishops, then bishops, then abbots, when they happen to be present at the synod; among them, however, order is to be kept according to the time of their ordination, dist. 17, paragraph Episcopos. The third thing to be considered is with what act the synod is to be begun. To this we say: with this prayer, namely with a Mass of the Holy Spirit, which ought to be celebrated by some prelate of the council. For if, as Plato says, divine aid is to be implored even in the smallest things, it would be most reprehensible if, when councils are to be held concerning the greatest things, recourse were not first had to God, without whom nothing can be done, with prayer going before. Hence Jerome says that the Lord's Prayer is to be said before the beginning of every work. Likewise the whole Church, at the beginning of each Hour, implores divine aid, saying: O God, come to my assistance. Of the fitness of what we have said, that the synod is to be begun with prayer, we have an example in that religious custom most anciently observed in every chapter: that when a prelate is to be elected, a Mass of the Holy Spirit goes before, as Innocent notes, on elections, Cum nobis olim, which is certainly to be done with stronger reason when, for the greatest affairs touching the whole Christian commonwealth, not the chapter of one particular church but the synod representing the whole Church is assembled; as we have said, a special prayer to the Holy Spirit, since even if what the synod hopes to obtain by its prayer is an effect common to the whole Trinity, it is nevertheless appropriated to the person of the Holy Spirit. This is clear, for two things are above all necessary for rightly and well celebrating a universal council. The first is the illumination of truth in defining and in acting. The second is the unanimity of the fathers gathered in the synod in concluding, so that all may be of one mind, one judgment, and one sense. Both of these are attributed to the Holy Spirit. The first is clear from Ioan. 16: The Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your mind, whatsoever I shall have said to you. The second is clear from Rom. 8: For the Spirit himself giveth testimony to our spirit that we are the sons of God, upon which word the Gloss says: the Holy Spirit is common to the Father and the Son, and through him is made the society and unity of both, by which we are made one body of the only Son of God; for unity joins us together, which charity has made; and whence is charity but from the Holy Spirit; thus far the Gloss. But since these gifts, which we have said are most necessary to the fathers coming together for a synod, are gifts of the Holy Spirit, it has by praiseworthy custom been introduced that at the very beginning of the council, before proceeding to other things, the hymn Veni Creator Spiritus be sung in a loud voice. Next a divine sermon is to be set forth concerning the matters pertaining to the council, so that all may understand what is to be done, and be moved to will and to execute the things pleasing to God and suited to the universal Church. The word of God is therefore to be set forth before the synodal congregation, as we have said. To this we are exhorted by further examples of our elders. We have an example first from our Lord God and our Saviour Jesus Christ, who, with the disciples gathered before him, almost always preached to them, Matt. 5: And when he had sat down, his disciples came to him, and opening his mouth he taught them. Our Lord's vicar, blessed Peter, left us this example in turn: when the apostles and elders had come together over the question of circumcision, rising and preaching, he said to them: Men, brethren, you know, etc., Act. 15. The vessel of election left us this example too: having called the elders of the Church from Ephesus to Miletus, he preached to them, saying: You know from the first day, etc., Act. 20.