Summa Theologica Part III (Secunda Secundae) Part 265

Hence our Lord did not say (Matt. 19:21): "If thou art perfect, go, sell all [Vulg.: 'what'] thou hast," but "If thou wilt be perfect."

The reason for this difference is because, according to Dionysius (Eccl. Hier. vi), perfection pertains actively to the bishop, as the "perfecter," but to the monk pa.s.sively as one who is "perfected": and one needs to be perfect in order to bring others to perfection, but not in order to be brought to perfection. Now it is presumptuous to think oneself perfect, but it is not presumptuous to tend to perfection. Secondly, because he who enters the religious state subjects himself to others for the sake of a spiritual profit, and anyone may lawfully do this. Wherefore Augustine says (De Civ. Dei xix, 19): "No man is debarred from striving for the knowledge of truth, since this pertains to a praiseworthy ease." On the other hand, he who enters the episcopal state is raised up in order to watch over others, and no man should seek to be raised thus, according to Heb. 5:4, "Neither doth any man take the honor to himself, but he that is called by G.o.d": and Chrysostom says: "To desire supremacy in the Church is neither just nor useful. For what wise man seeks of his own accord to submit to such servitude and peril, as to have to render an account of the whole Church? None save him who fears not G.o.d's judgment, and makes a secular abuse of his ecclesiastical authority, by turning it to secular uses."

Reply Obj. 3: The dispensing of spiritual corn is not to be carried on in an arbitrary fashion, but chiefly according to the appointment and disposition of G.o.d, and in the second place according to the appointment of the higher prelates, in whose person it is said (1 Cor. 4:1): "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of G.o.d." Wherefore a man is not deemed to hide spiritual corn if he avoids governing or correcting others, and is not competent to do so, neither in virtue of his office nor of his superior's command; thus alone is he deemed to hide it, when he neglects to dispense it while under obligation to do so in virtue of his office, or obstinately refuses to accept the office when it is imposed on him. Hence Augustine says (De Civ. Dei xix, 19): "The love of truth seeks a holy leisure, the demands of charity undertake an honest labor. If no one imposes this burden upon us, we must devote ourselves to the research and contemplation of truth, but if it be imposed on us, we must bear it because charity demands it of us."

Reply Obj. 4: As Gregory says (Pastor. i, 7), "Isaias, who wishing to be sent, knew himself to be already cleansed by the live coal taken from the altar, shows us that no one should dare uncleansed to approach the sacred ministry. Since, then, it is very difficult for anyone to be able to know that he is cleansed, it is safer to decline the office of preacher."

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SECOND ARTICLE [II-II, Q. 185, Art. 2]

Whether It Is Lawful for a Man to Refuse Absolutely an Appointment to the Episcopate?

Objection 1: It would seem that it is lawful to refuse absolutely an appointment to the episcopate. For as Gregory says (Pastor. i, 7), "Isaias wishing to be of profit to his neighbor by means of the active life, desired the office of preaching, whereas Jeremias who was fain to hold fast to the love of his Creator by contemplation exclaimed against being sent to preach." Now no man sins by being unwilling to forgo better things in order to adhere to things that are not so good. Since then the love of G.o.d surpa.s.ses the love of our neighbor, and the contemplative life is preferable to the active, as shown above (Q. 25, A. 1; Q. 26, A. 2; Q. 182, A. 1) it would seem that a man sins not if he refuse absolutely the episcopal office.

Obj. 2: Further, as Gregory says (Pastor. i, 7), "it is very difficult for anyone to be able to know that he is cleansed: nor should anyone uncleansed approach the sacred ministry." Therefore if a man perceives that he is not cleansed, however urgently the episcopal office be enjoined him, he ought not to accept it.

Obj. 3: Further, Jerome (Prologue, super Marc.) says that "it is related of the Blessed Mark* that after receiving the faith he cut off his thumb that he might be excluded from the priesthood." [*This prologue was falsely ascribed to St. Jerome, and the pa.s.sage quoted refers, not to St. Mark the Evangelist, but to a hermit of that name.

(Cf. Baronius, Anno Christi, 45, num. XLIV)] Likewise some take a vow never to accept a bishopric. Now to place an obstacle to a thing amounts to the same as refusing it altogether. Therefore it would seem that one may, without sin, refuse the episcopal office absolutely.

_On the contrary,_ Augustine says (Ep. xlviii ad Eudox.): "If Mother Church requires your service, neither accept with greedy conceit, nor refuse with fawning indolence"; and afterwards he adds: "Nor prefer your ease to the needs of the Church: for if no good men were willing to a.s.sist her in her labor, you would seek in vain how we could be born of her."

_I answer that,_ Two things have to be considered in the acceptance of the episcopal office: first, what a man may fittingly desire according to his own will; secondly, what it behooves a man to do according to the will of another. As regards his own will it becomes a man to look chiefly to his own spiritual welfare, whereas that he look to the spiritual welfare of others becomes a man according to the appointment of another having authority, as stated above (A. 1, ad 3). Hence just as it is a mark of an inordinate will that a man of his own choice incline to be appointed to the government of others, so too it indicates an inordinate will if a man definitively refuse the aforesaid office of government in direct opposition to the appointment of his superior: and this for two reasons.

First, because this is contrary to the love of our neighbor, for whose good a man should offer himself according as place and time demand: hence Augustine says (De Civ. Dei xix, 19) that "the demands of charity undertake an honest labor." Secondly, because this is contrary to humility, whereby a man submits to his superior's commands: hence Gregory says (Pastor. i, 6): "In G.o.d's sight humility is genuine when it does not obstinately refuse to submit to what is usefully prescribed."

Reply Obj. 1: Although simply and absolutely speaking the contemplative life is more excellent than the active, and the love of G.o.d better than the love of our neighbor, yet, on the other hand, the good of the many should be preferred to the good of the individual.

Wherefore Augustine says in the pa.s.sage quoted above: "Nor prefer your own ease to the needs of the Church," and all the more since it belongs to the love of G.o.d that a man undertake the pastoral care of Christ's sheep. Hence Augustine, commenting on John 21:17, "Feed My sheep," says (Tract. cxxiii in Joan.): "Be it the task of love to feed the Lord's flock, even as it was the mark of fear to deny the Shepherd."

Moreover prelates are not transferred to the active life, so as to forsake the contemplative; wherefore Augustine says (De Civ. Dei xix, 19) that "if the burden of the pastoral office be imposed, we must not abandon the delights of truth," which are derived from contemplation.

Reply Obj. 2: No one is bound to obey his superior by doing what is unlawful, as appears from what was said above concerning obedience (Q. 104, A. 5). Accordingly it may happen that he who is appointed to the office of prelate perceive something in himself on account of which it is unlawful for him to accept a prelacy. But this obstacle may sometimes be removed by the very person who is appointed to the pastoral cure--for instance, if he have a purpose to sin, he may abandon it--and for this reason he is not excused from being bound to obey definitely the superior who has appointed him. Sometimes, however, he is unable himself to remove the impediment that makes the pastoral office unlawful to him, yet the prelate who appoints him can do so--for instance, if he be irregular or excommunicate. In such a case he ought to make known his defect to the prelate who has appointed him; and if the latter be willing to remove the impediment, he is bound humbly to obey. Hence when Moses had said (Ex. 4:10): "I beseech thee, Lord, I am not eloquent from yesterday, and the day before," the Lord answered (Ex. 4:12): "I will be in thy mouth, and I will teach thee what thou shalt speak." At other times the impediment cannot be removed, neither by the person appointing nor by the one appointed--for instance, if an archbishop be unable to dispense from an irregularity; wherefore a subject, if irregular, would not be bound to obey him by accepting the episcopate or even sacred orders.

Reply Obj. 3: It is not in itself necessary for salvation to accept the episcopal office, but it becomes necessary by reason of the superior's command. Now one may lawfully place an obstacle to things thus necessary for salvation, before the command is given; else it would not be lawful to marry a second time, lest one should thus incur an impediment to the episcopate or holy orders. But this would not be lawful in things necessary for salvation. Hence the Blessed Mark did not act against a precept by cutting off his finger, although it is credible that he did this by the instigation of the Holy Ghost, without which it would be unlawful for anyone to lay hands on himself. If a man take a vow not to accept the bishop's office, and by this intend to bind himself not even to accept it in obedience to his superior prelate, his vow is unlawful; but if he intend to bind himself, so far as it lies with him, not to seek the episcopal office, nor to accept it except under urgent necessity, his vow is lawful, because he vows to do what it becomes a man to do.

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THIRD ARTICLE [II-II, Q. 185, Art. 3]

Whether He That Is Appointed to the Episcopate Ought to Be Better Than Others?

Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving G.o.d the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others.

Obj. 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling in dignity, excels not in knowledge and holiness." Now he who excels in knowledge and holiness is better. Therefore a man ought not to be appointed to the episcopate unless he be better than others.

Obj. 3: Further, in every genus the lesser are governed by the greater, as corporeal things are governed by things spiritual, and the lower bodies by the higher, as Augustine says (De Trin. iii, 3).

Now a bishop is appointed to govern others. Therefore he should be better than others.

_On the contrary,_ The Decretal [*Can. c.u.m dilectus, de Electione]

says that "it suffices to choose a good man, nor is it necessary to choose the better man."

_I answer that,_ In designating a man for the episcopal office, something has to be considered on the part of the person designate, and something on the part of the designator. For on the part of the designator, whether by election or by appointment, it is required that he choose such a one as will dispense the divine mysteries faithfully. These should be dispensed for the good of the Church, according to 1 Cor. 14:12, "Seek to abound unto the edifying of the Church"; and the divine mysteries are not committed to men for their own meed, which they should await in the life to come. Consequently he who has to choose or appoint one for a bishop is not bound to take one who is best simply, i.e. according to charity, but one who is best for governing the Church, one namely who is able to instruct, defend, and govern the Church peacefully. Hence Jerome, commenting on t.i.tus 1:5, says against certain persons that "some seek to erect as pillars of the Church, not those whom they know to be more useful to the Church, but those whom they love more, or those by whose obsequiousness they have been cajoled or undone, or for whom some person in authority has spoken, and, not to say worse than this, have succeeded by means of gifts in being made clerics."

Now this pertains to the respect of persons, which in such matters is a grave sin. Wherefore a gloss of Augustine [*Ep. clxvii ad Hieron.]

on James 2:1, "Brethren, have not ... with respect of persons,"

says: "If this distinction of sitting and standing be referred to ecclesiastical honors, we must not deem it a slight sin to 'have the faith of the Lord of glory with respect of persons.' For who would suffer a rich man to be chosen for the Church's seat of honor, in despite of a poor man who is better instructed and holier?"

On the part of the person appointed, it is not required that he esteem himself better than others, for this would be proud and presumptuous; but it suffices that he perceive nothing in himself which would make it unlawful for him to take up the office of prelate. Hence although Peter was asked by our Lord if he loved Him more than the others, he did not, in his reply, set himself before the others, but answered simply that he loved Christ.

Reply Obj. 1: Our Lord knew that, by His own bestowal, Peter was in other respects fitted to govern the Church: wherefore He questioned him about his greater love, to show that when we find a man otherwise fitted for the government of the Church, we must look chiefly to his pre-eminence in the love of G.o.d.

Reply Obj. 2: This statement refers to the pursuits of the man who is placed in authority. For he should aim at showing himself to be more excellent than others in both knowledge and holiness. Wherefore Gregory says (Pastor. ii, 1) "the occupations of a prelate ought to excel those of the people, as much as the shepherd's life excels that of his flock." But he is not to be blamed and looked upon as worthless if he excelled not before being raised to the prelacy.

Reply Obj. 3: According to 1 Cor. 12:4 seqq., "there are diversities of graces ... and ... of ministries ... and ... of operations." Hence nothing hinders one from being more fitted for the office of governing, who does not excel in the grace of holiness. It is otherwise in the government of the natural order, where that which is higher in the natural order is for that very reason more fitted to dispose of those that are lower.

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FOURTH ARTICLE [II-II, Q. 185, Art. 4]

Whether a Bishop May Lawfully Forsake the Episcopal Cure, in Order to Enter Religion?

Objection 1: It seems that a bishop cannot lawfully forsake his episcopal cure in order to enter religion. For no one can lawfully pa.s.s from a more perfect to a less perfect state; since this is "to look back," which is condemned by the words of our Lord (Luke 9:62), "No man putting his hand to the plough, and looking back, is fit for the kingdom of G.o.d." Now the episcopal state is more perfect than the religious, as shown above (Q. 184, A. 7). Therefore just as it is unlawful to return to the world from the religious state, so is it unlawful to pa.s.s from the episcopal to the religious state.

Obj. 2: Further, the order of grace is more congruous than the order of nature. Now according to nature a thing is not moved in contrary directions; thus if a stone be naturally moved downwards, it cannot naturally return upwards from below. But according to the order of grace it is lawful to pa.s.s from the religious to the episcopal state.

Therefore it is not lawful to pa.s.s contrariwise from the episcopal to the religious state.

Obj. 3: Further, in the works of grace nothing should be inoperative.

Now when once a man is consecrated bishop he retains in perpetuity the spiritual power of giving orders and doing like things that pertain to the episcopal office: and this power would seemingly remain inoperative in one who gives up the episcopal cure. Therefore it would seem that a bishop may not forsake the episcopal cure and enter religion.

_On the contrary,_ No man is compelled to do what is in itself unlawful. Now those who seek to resign their episcopal cure are compelled to resign (Extra, de Renunt. cap. Quidam). Therefore apparently it is not unlawful to give up the episcopal cure.

_I answer that,_ The perfection of the episcopal state consists in this that for love of G.o.d a man binds himself to work for the salvation of his neighbor, wherefore he is bound to retain the pastoral cure so long as he is able to procure the spiritual welfare of the subjects entrusted to his care: a matter which he must not neglect--neither for the sake of the quiet of divine contemplation, since the Apostle, on account of the needs of his subjects, suffered patiently to be delayed even from the contemplation of the life to come, according to Phil. 1:22-25, "What I shall choose I know not, but I am straitened between two, having a desire to be dissolved, and to be with Christ, a thing by far better. But to abide still in the flesh is needful for you. And having this confidence, I know that I shall abide"; nor for the sake of avoiding any hardships or of acquiring any gain whatsoever, because as it is written (John 10:11), "the good shepherd giveth his life for his sheep."

At times, however, it happens in several ways that a bishop is hindered from procuring the spiritual welfare of his subjects.

Sometimes on account of his own defect, either of conscience (for instance if he be guilty of murder or simony), or of body (for example if he be old or infirm), or of irregularity arising, for instance, from bigamy. Sometimes he is hindered through some defect in his subjects, whom he is unable to profit. Hence Gregory says (Dial. ii, 3): "The wicked must be borne patiently, when there are some good who can be succored, but when there is no profit at all for the good, it is sometimes useless to labor for the wicked. Wherefore the perfect when they find that they labor in vain are often minded to go elsewhere in order to labor with fruit." Sometimes again this hindrance arises on the part of others, as when scandal results from a certain person being in authority: for the Apostle says (1 Cor.

8:13): "If meat scandalize my brother, I will never eat flesh": provided, however, the scandal is not caused by the wickedness of persons desirous of subverting the faith or the righteousness of the Church; because the pastoral cure is not to be laid aside on account of scandal of this kind, according to Matt. 15:14, "Let them alone,"

those namely who were scandalized at the truth of Christ's teaching, "they are blind, and leaders of the blind."

Nevertheless just as a man takes upon himself the charge of authority at the appointment of a higher superior, so too it behooves him to be subject to the latter's authority in laying aside the accepted charge for the reasons given above. Hence Innocent III says (Extra, de Renunt., cap. Nisi c.u.m pridem): "Though thou hast wings wherewith thou art anxious to fly away into solitude, they are so tied by the bonds of authority, that thou art not free to fly without our permission." For the Pope alone can dispense from the perpetual vow, by which a man binds himself to the care of his subjects, when he took upon himself the episcopal office.

Reply Obj. 1: The perfection of religious and that of bishops are regarded from different standpoints. For it belongs to the perfection of a religious to occupy oneself in working out one's own salvation, whereas it belongs to the perfection of a bishop to occupy oneself in working for the salvation of others. Hence so long as a man can be useful to the salvation of his neighbor, he would be going back, if he wished to pa.s.s to the religious state, to busy himself only with his own salvation, since he has bound himself to work not only for his own but also for others' salvation. Wherefore Innocent III says in the Decretal quoted above that "it is more easily allowable for a monk to ascend to the episcopacy, than for a bishop to descend to the monastic life. If, however, he be unable to procure the salvation of others it is meet he should seek his own."

Reply Obj. 2: On account of no obstacle should a man forego the work of his own salvation, which pertains to the religious state. But there may be an obstacle to the procuring of another's salvation; wherefore a monk may be raised to the episcopal state wherein he is able also to work out his own salvation. And a bishop, if he be hindered from procuring the salvation of others, may enter the religious life, and may return to his bishopric should the obstacle cease, for instance by the correction of his subjects, cessation of the scandal, healing of his infirmity, removal of his ignorance by sufficient instruction. Again, if he owed his promotion to simony of which he was in ignorance, and resigning his episcopate entered the religious life, he can be reappointed to another bishopric [*Cap.

Post translat., de Renunt.]. On the other hand, if a man be deposed from the episcopal office for some sin, and confined in a monastery that he may do penance, he cannot be reappointed to a bishopric.

Hence it is stated (VII, qu. i, can. Hoc nequaquam): "The holy synod orders that any man who has been degraded from the episcopal dignity to the monastic life and a place of repentance, should by no means rise again to the episcopate."

Reply Obj. 3: Even in natural things power remains inactive on account of a supervening obstacle, for instance the act of sight ceases through an affliction of the eye. So neither is it unreasonable if, through the occurrence of some obstacle from without, the episcopal power remain without the exercise of its act.

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FIFTH ARTICLE [II-II, Q. 185, Art. 5]

Whether It Is Lawful for a Bishop on Account of Bodily Persecution to Abandon the Flock Committed to His Care?