Chapter 19 — The state of perfection is a condition befitting bishops and religious

From all that has been said it is easy to see which are the classes of men whom the state of perfection befits.

We know that there are three roads to the perfection of divine love, to wit the giving up of material possessions, the sacrifice of marriage and of earthly ties, and total self-denial either by death for Christ or by the renunciation of self-will. Now they who by vow dedicate their whole lives to these works of perfection manifestly embrace the state of perfection. And as in every religious order these three vows are made, it is plain that every form of religious life is included in the state of perfection.

Again, we have pointed out that there are three elements in the perfection of brotherly love. It is necessary to perfect brotherly love, first, that a man love his enemies and assist them; second, that he lay down his life for the brethren either by exposing himself to the danger of death or by devoting his whole life to their service; and third, that he minister to their spiritual needs. Now bishops are bound to fulfill these three offices of charity.

As they undertake the entire charge of their churches, wherein oftentimes many will be found to hate, persecute, and revile them, they are under the obligation of repaying their enemies and persecutors by benevolence and charity, after the example of the apostles, whose successors they are, and who dwelt among those most hostile to them and labored for their conversion. Thus were verified the words of our Lord: behold I send you as sheep in the midst of wolves (Matt 10:16). For although the apostles were, so to speak, torn by their enemies, they were not destroyed, but on the contrary, they converted those who maltreated them. (Chrysostom, Homilies on Matthew 33.1 (PG 58:542).) St. Augustine in the book De sermone Domini in monte expounds on the words: if one strike you on your right cheek, turn to him the other also (Matt 5:39), saying: these words inviting us to mercy appeal most to such as have to minister to those whom they love, whether they be children or men of frenzied brain. For from such persons they suffer much; and they are prepared, if need be, to suffer more. Thus, the great Physician and Master of souls instructs his disciples, that they must bear with serenity the follies of those whose salvation they desire to secure. For crime is an indication of a weak mind, as innocence is a proof of perfect strength (De sermo. in monte 1.57). (Augustine, De sermone Domini in monte, bk. 1, ch. 19, para. 57 (CCSL 35; PL 34:1258-59).) Hence the Apostle says: we are reviled and we bless; we are persecuted and we suffer it; we are blasphemed and we entreat (1 Cor 4:12).

Bishops are further bound to sacrifice their lives for the salvation of those committed to them, and thus to put in practice the words of our Lord: I am the good shepherd: the good shepherd lays down his life for his sheep (John 10:11). Speaking of these words, St. Gregory says: in the Gospel which has been read to you, beloved brethren, you learn both a lesson for yourselves and the danger which threatens us. There is set before us both the contempt of death, with which we ought to be inspired, and the model that we ought to imitate. (Gregory the Great, Homiliae in evangelia 1.14.1 (CCSL 141; CPL 1711; PL 76:1127C).) He further adds: our first duty is, in charity, to distribute our goods to our sheep; and we are further bound, if need be, to serve them by our death. (Gregory the Great, Homiliae in evangelia 1.14.1 (CCSL 141; CPL 1711; PL 76:1127C-D).) And again he adds: the wolf that comes upon the sheep signifies any unjust seducer or oppressor of the faithful and the lowly. He that is no true shepherd but only bears the semblance of such will leave his sheep and take to flight, being too fearful of death to dare to resist iniquity. (Gregory the Great, Homiliae in evangelia 1.14.2 (CCSL 141; CPL 1711; PL 76:1128B).) From these words it is clear that it is one of the duties of those discharging the episcopal office to face death for the sake of the flock committed to them. Hence those who undertake this office are bound to practise such perfection of charity as consists in the sacrifice of their life for the brethren.

In the same manner, a bishop is bound by his office to dispense spiritual gifts to his neighbor and thus to become a mediator between God and man, acting in the place of him who is the one mediator of God and man, Jesus Christ (1 Tim 2:5). Moses, speaking as a type of our Lord, said: I was the mediator and stood between the Lord and you at that time (Deut 5:5). Hence a bishop must offer up prayers and supplications to God in the name of his people. For, as it says in Hebrews: every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins (Heb 5:1). And on the other hand, he must act with regard to his people as the vicar of God, giving to his flock by the power of the Lord, judgment, instruction, example, and sacraments. Hence the Apostle says: for what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ (2 Cor 2:10); and in the same epistle he says: do you seek a proof of Christ who speaks in me? (1 Cor 13:3). And again: if we have sown for you spiritual things, is it a great matter if we reap your carnal things? (1 Cor 9:11).

Now a bishop at his ordination or consecration, and a religious at his profession, engages himself to this degree of perfection. Hence the Apostle says to St. Timothy: fight the good fight of faith; lay hold on eternal life, to which you were called when you made a good confession before many witnesses (1 Tim 6:12), that is, in your ordination, as the Gloss explains. (Peter Lombard, Commentaries on the Psalms and St. Paul, at 1 Tim 6:12 (PL 192:360A-B); Dionysius Cartusianus, Enarrationes in omnes beati Pauli Epistulas, on 1 Tim 6:12.) Hence bishops as well as religious are bound to a state of perfection.

And as human contracts are drawn up with certain ceremonies, so both the consecration of bishops and the profession of religious are solemnized by certain rites and blessings. Dionysius, speaking of monks, says: on this account the holy law has given them perfect grace, and has granted it to them with a certain sanctifying ceremonial (Eccles. hier. 6). (Pseudo-Dionysius the Areopagite, Ecclesiastical Hierarchy, ch. 6, part 3 (PG 3:533A).)