Of Things Pertaining to the Episcopal State

Of Things Pertaining to the Episcopal State — St. Thomas Aquinas asks: Whether it is lawful to desire the office of a bishop?; Whether it is lawful for a man to refuse absolutely an appointment to the episcopate?; Whether he that is appointed to the episcopate ought to be better than others?; Whether a bishop may lawfully forsake the episcopal cure, in order to enter religion?; Whether it is lawful for a bishop on account of bodily persecution to abandon the flock committed to his care?; Whether it is lawful for a bishop to have property of his own?; Whether bishops sin mortally if they distribute not to the poor the ecclesiastical goods which accrue to them?; Whether religious who are raised to the episcopate are bound to religious observances?.

We must now consider things pertaining to the episcopal state. Under this head there are eight points of inquiry:

Article 1: Whether it is lawful to desire the office of a bishop?

Augustine says (De Civ. Dei xix, 19): "The higher place, without which the people cannot be ruled, though it be filled becomingly, is unbecomingly desired."

Three things may be considered in the episcopal office. One is principal and final, namely the bishop's work, whereby the good of our neighbor is intended, according to Jn. 21:17, "Feed My sheep." Another thing is the height of degree, for a bishop is placed above others, according to Mat. 24:45, "A faithful and a wise servant, whom his lord hath appointed over his family." The third is something resulting from these, namely reverence, honor, and a sufficiency of temporalities, according to 1 Tim. 5:17, "Let the priests that rule well be esteemed worthy of double honor." Accordingly, to desire the episcopal office on account of these incidental goods is manifestly unlawful, and pertains to covetousness or ambition. Wherefore our Lord said against the Pharisees (Mat. 23:6,7): "They love the first places at feasts, and the first chairs in the synagogues, and salutations in the market-place, and to be called by men, Rabbi." As regards the second, namely the height of degree, it is presumptuous to desire the episcopal office. Hence our Lord reproved His disciples for seeking precedence, by saying to them (Mat. 20:25): "You know that the princes of the gentiles lord it over them." Here Chrysostom says (Hom. lxv in Matth.) that in these words "He points out that it is heathenish to seek precedence; and thus by comparing them to the gentiles He converted their impetuous soul."

On the other hand, to desire to do good to one's neighbor is in itself praiseworthy, and virtuous. Nevertheless, since considered as an episcopal act it has the height of degree attached to it, it would seem that, unless there be manifest and urgent reason for it, it would be presumptuous for any man to desire to be set over others in order to do them good. Thus Gregory says (Pastor. i, 8) that "it was praiseworthy to seek the office of a bishop when it was certain to bring one into graver dangers." Wherefore it was not easy to find a person to accept this burden, especially seeing that it is through the zeal of charity that one divinely instigated to do so, according to Gregory, who says (Pastor. i, 7) that "Isaias being desirous of profiting his neighbor, commendably desired the office of preacher."

Nevertheless, anyone may, without presumption, desire to do such like works if he should happen to be in that office, or to be worthy of doing them; so that the object of his desire is the good work and not the precedence in dignity. Hence Chrysostom* says: "It is indeed good to desire a good work, but to desire the primacy of honor is vanity. For primacy seeks one that shuns it, and abhors one that desires it." [*The quotation is from the Opus Imperfectum in Matth. (Hom. xxxv), falsely ascribed to St. John Chrysostom.]

Article 2: Whether it is lawful for a man to refuse absolutely an appointment to the episcopate?

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 assist her in her labor, you would seek in vain how we could be born of her."

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 (). 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 God's sight humility is genuine when it does not obstinately refuse to submit to what is usefully prescribed."

Article 3: Whether he that is appointed to the episcopate ought to be better than others?

The Decretal [*Can. Cum dilectus, de Electione] says that "it suffices to choose a good man, nor is it necessary to choose the better man."

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 Titus 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.

Article 4: Whether a bishop may lawfully forsake the episcopal cure, in order to enter religion?

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.

The perfection of the episcopal state consists in this that for love of God 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 (Jn. 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 Mat. 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 cum 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.

Article 5: Whether it is lawful for a bishop on account of bodily persecution to abandon the flock committed to his care?

our Lord commanded the apostles, whose successors bishops are (Mat. 10:23): "When they shall persecute you in this city, flee into another."

In any obligation the chief thing to be considered is the end of the obligation. Now bishops bind themselves to fulfil the pastoral office for the sake of the salvation of their subjects. Consequently when the salvation of his subjects demands the personal presence of the pastor, the pastor should not withdraw his personal presence from his flock, neither for the sake of some temporal advantage, nor even on account of some impending danger to his person, since the good shepherd is bound to lay down his life for his sheep.

On the other hand, if the salvation of his subjects can be sufficiently provided for by another person in the absence of the pastor, it is lawful for the pastor to withdraw his bodily presence from his flock, either for the sake of some advantage to the Church, or on account of some danger to his person. Hence Augustine says (Ep. ccxxviii ad Honorat.): "Christ's servants may flee from one city to another, when one of them is specially sought out by persecutors: in order that the Church be not abandoned by others who are not so sought for. When, however, the same danger threatens all, those who stand in need of others must not be abandoned by those whom they need." For "if it is dangerous for the helmsman to leave the ship when the sea is calm, how much more so when it is stormy," as Pope Nicholas I says (cf. VII, qu. i, can. Sciscitaris).

Article 6: Whether it is lawful for a bishop to have property of his own?

It is stated (XII, qu. i, can. Episcopi de rebus): "Bishops, if they wish, may bequeath to their heirs their personal or acquired property, and whatever belongs to them personally."

No one is bound to works of supererogation, unless he binds himself specially thereto by vow. Hence Augustine says (Ep. cxxvii ad Paulin. et Arment.): "Since you have taken the vow, you have already bound yourself, you can no longer do otherwise. Before you were bound by the vow, you were free to submit." Now it is evident that to live without possessing anything is a work of supererogation, for it is a matter not of precept but of counsel. Wherefore our Lord after saying to the young man: "If thou wilt enter into life, keep the commandments," said afterwards by way of addition: "If thou wilt be perfect go sell" all "that thou hast, and give to the poor" (Mat. 19:17, 21). Bishops, however, do not bind themselves at their ordination to live without possessions of their own; nor indeed does the pastoral office, to which they bind themselves, make it necessary for them to live without anything of their own. Therefore bishops are not bound to live without possessions of their own.

Article 7: Whether bishops sin mortally if they distribute not to the poor the ecclesiastical goods which accrue to them?

Many bishops do not give their surplus to the poor, but would seem commendably to lay it out so as to increase the revenue of the Church.

The same is not to be said of their own goods which bishops may possess, and of ecclesiastical goods. For they have real dominion over their own goods; wherefore from the very nature of the case they are not bound to give these things to others, and may either keep them for themselves or bestow them on others at will. Nevertheless they may sin in this disposal by inordinate affection, which leads them either to accumulate more than they should, or not to assist others, in accordance with the demands of charity; yet they are not bound to restitution, because such things are entrusted to their ownership.

On the other hand, they hold ecclesiastical goods as dispensers or trustees. For Augustine says (Ep. clxxxv ad Bonif.): "If we possess privately what is enough for us, other things belong not to us but to the poor, and we have the dispensing of them; but we can claim ownership of them only by wicked theft." Now dispensing requires good faith, according to 1 Cor. 4:2, "Here now it is required among the dispensers that a man be found faithful." Moreover ecclesiastical goods are to be applied not only to the good of the poor, but also to the divine worship and the needs of its ministers. Hence it is said (XII, qu. ii, can. de reditibus): "Of the Church's revenues or the offerings of the faithful only one part is to be assigned to the bishop, two parts are to be used by the priest, under pain of suspension, for the ecclesiastical fabric, and for the benefit of the poor; the remaining part is to be divided among the clergy according to their respective merits." Accordingly if the goods which are assigned to the use of the bishop are distinct from those which are appointed for the use of the poor, or the ministers, or for the ecclesiastical worship, and if the bishop keeps back for himself part of that which should be given to the poor, or to the ministers for their use, or expended on the divine worship, without doubt he is an unfaithful dispenser, sins mortally, and is bound to restitution.

But as regards those goods which are deputed to his private use, the same apparently applies as to his own property, namely that he sins through immoderate attachment thereto or use thereof, if he exceeds moderation in what he keeps for himself, and fails to assist others according to the demands of charity.

On the other hand, if no distinction is made in the aforesaid goods, their distribution is entrusted to his good faith; and if he fail or exceed in a slight degree, this may happen without prejudice to his good faith, because in such matters a man cannot possibly decide precisely what ought to be done. On the other hand, if the excess be very great he cannot be ignorant of the fact; consequently he would seem to be lacking in good faith, and is guilty of mortal sin. For it is written (Mat. 24:48-51) that "if that evil servant shall say in his heart: My lord is long a-coming," which shows contempt of God's judgment, "and shall begin to strike his fellow-servants," which is a sign of pride, "and shall eat and drink with drunkards," which proceeds from lust, "the lord of that servant shall come in a day that he hopeth not . . . and shall separate him," namely from the fellowship of good men, "and appoint his portion with hypocrites," namely in hell.

Article 8: Whether religious who are raised to the episcopate are bound to religious observances?

It is said in the Decretals (XVI, qu. i, can. De Monachis): "With regard to those who after long residence in a monastery attain to the order of clerics, we bid them not to lay aside their former purpose."

As stated above () the religious state pertains to perfection, as a way of tending to perfection, while the episcopal state pertains to perfection, as a professorship of perfection. Hence the religious state is compared to the episcopal state, as the school to the professorial chair, and as disposition to perfection. Now the disposition is not voided at the advent of perfection, except as regards what perchance is incompatible with perfection, whereas as to that wherein it is in accord with perfection, it is confirmed the more. Thus when the scholar has become a professor it no longer becomes him to be a listener, but it becomes him to read and meditate even more than before. Accordingly we must assert that if there be among religious observances any that instead of being an obstacle to the episcopal office, are a safeguard of perfection, such as continence, poverty, and so forth, a religious, even after he has been made a bishop, remains bound to observe these, and consequently to wear the habit of his order, which is a sign of this obligation.

On the other hand, a man is not bound to keep such religious observances as may be incompatible with the episcopal office, for instance solitude, silence, and certain severe abstinences or watchings and such as would render him bodily unable to exercise the episcopal office. For the rest he may dispense himself from them, according to the needs of his person or office, and the manner of life of those among whom he dwells, in the same way as religious superiors dispense themselves in such matters.