SECTION 38.02

XXV. Let us now examine the ceremonies which they employ. In the first place, all whom they enrol in their army they initiate into the rank of clergy by a common sign. They shave them on the crown of the head, that the crown may denote regal dignity; because ecclesiastics ought to be kings, to rule themselves and others, according to the language in which Peter addresses them: “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.” But it was sacrilege for them to arrogate exclusively to themselves that which is attributed to the whole Church, and proudly to glory in the title which they had stolen from the believers. Peter addresses the whole Church; they misapply his words to a few shavelings, as if they were the only holy persons, as if they alone had been redeemed by the blood of Christ, as if they alone had been made by him kings and priests unto God. They proceed to assign other reasons; that the top of their head is laid bare, to show that their mind is free to the Lord, and can with open face contemplate the glory of God; or to indicate that the faults of their mouth and eyes ought to be cut off. Or the tonsure of the crown signifies the relinquishment and renunciation of temporal things; and the hair left round the crown denotes the relics of property which are reserved for their sustenance. Every thing is symbolical; because, with respect to them, the veil of the temple has not yet been rent asunder. Therefore, having persuaded themselves that they have completely discharged their duties, when they have represented such things by their shaven crown, they, in reality, fulfil none of them. How long will they impose upon us with such deceptions and falsehoods? Ecclesiastics, by shaving off a few hairs, signify that they have relinquished an abundance of temporal possessions, to be at liberty to contemplate the glory of God, and that they have mortified the inordinate propensities of their ears and eyes; but there is no class of men more rapacious, ignorant, or libidinous. Why do they not make an actual exhibition of sanctity, rather than counterfeit the appearance of it by false and delusive symbols?

XXVI. When they say that their clerical tonsure derives its origin and reason from the Nazarites, what is this but declaring that their mysteries have sprung from Jewish ceremonies, or, rather, are mere Judaism? But when they add, that Priscilla, Aquila, and Paul himself, after having made a vow, shaved their heads in order to purify themselves, they betray their gross ignorance. For this is nowhere said of Priscilla; and there is some uncertainty even respecting Aquila; for that tonsure may as well be referred to Paul as to Aquila.

[1386]

But not to leave them what they require, that they have an example of this tonsure in Paul, it ought to be observed by the plain reader, that Paul never shaved his head with a view to any sanctity, but merely to accommodate himself to the weakness of his brethren. I am accustomed to call vows of this kind vows of charity, and not of piety; that is to say, they were not made for any purpose of religion, or as acts of service to God, but in order to bear the ignorance of weak brethren; as the apostle himself says: “Unto the Jews I became as a Jew, that I might gain the Jews.”

[1387]

Therefore he did this act, and that once, and for a short period, that he might accommodate himself to the Jews. When these men desire, without any cause, to imitate the purifications of the Nazarites, what is this but raising up a new Judaism by a culpable affectation of emulating that which is abolished? The same superstition dictated that decretal epistle which prohibits ecclesiastics, according to the apostle, to let their hair grow, but enjoins them to shave in a circular form; as though the apostle, when he mentioned what is becoming to all men, were concerned about the circular tonsure of the clergy. Hence the readers may form some opinion of the importance and dignity of other succeeding mysteries, to which there is such an introduction.

XXVII. The true origin of the clerical tonsure is very evident from the testimony of Augustine. As, in that age, no persons suffered their hair to grow long, but such as were effeminate, and affected an elegance and delicacy not sufficiently manly, it was thought that it would be a bad example to permit this custom in the clergy. They were, therefore, commanded to shave their heads, that they might exhibit no appearance of effeminate ornament. The tonsure then became so common, that some monks, to display their superior sanctity by something remarkable and distinguished from others, left their hair to grow very long. Afterwards, when the custom of wearing long hair was revived, and several nations were converted to Christianity, who had always been accustomed to wear their hair, as France, Germany, and England, it is probable that ecclesiastics every where shaved their heads, that they might not appear to be fond of the ornament of hair. At length, in a more corrupt age, when all the ancient institutions were either perverted or degenerated into superstition, because they saw no reason in the clerical tonsure (for they had retained nothing but a foolish imitation of their predecessors,) they had recourse to a mystery, which they now superstitiously obtrude upon us as a proof of their sacrament. Beadles, at their consecration, receive the keys of the Church, as a sign that the custody of it is committed to them. Readers are presented with the Holy Bible. To exorcists are given the forms of exorcisms to be used over catechumens and maniacs. Acolothists receive their tapers and flagons. These are the ceremonies which, if we believe them, contain such secret virtue as to be, not only signs and tokens, but even causes, of an invisible grace. For, according to their definition, all this is assumed when they insist on their being numbered among the sacraments. But, to conclude in a few words, I maintain it to be absurd for canonists and scholastic theologues to give the title of sacraments to these, which they themselves call lesser orders; since, even according to their own confession, they were unknown to the primitive Church, and were invented many years after. But, as sacraments contain some promises of God, they cannot be instituted by men or angels, but by God alone, whose prerogative it is to give the promise.