Chapter 20 — The episcopal office is more sacred than the religious life

To one who has not duly considered the subject, the religious state might appear to be more sublime than the episcopal office. For the love of God, to the perfection of which religious dedicate their lives, far surpasses the love of our neighbor to which the pontifical state is devoted; just as the contemplative life, in which religious are engaged, is nobler than the active life, to which bishops are ordained. Dionysius says that religious are by some called servants, and by others called monks, on account of their pure service and ministry to God, and by reason of their simple undivided life which lifts them by holy convolutions, that is by contemplation, to a godlike oneness and to perfection pleasing to God (Eccles. hier. 6). (Pseudo-Dionysius, Ecclesiastical Hierarchy 6.3 (PG 3:533D).)

Again, the episcopal office may appear to fall short of perfection because bishops are allowed to possess money, notwithstanding the words of our Lord: if you will be perfect, go, sell what you have, and give to the poor (Matt 19:21).

But this way of thinking is not in accordance with truth. Dionysius says in chapter five of De ecclesiasti hierarchia that the duty of bishops is to produce perfection; (Pseudo-Dionysius, Ecclesiastical Hierarchy 5.6.1 (PG 3:505).) and in chapter 6 he says that the life of monks is a state of perfection. (Pseudo-Dionysius, Ecclesiastical Hierarchy 6.3.1 (PG 3:532C).) Now it is evident that greater perfection is needed in order to make others perfect than is required in a state which in itself is perfect, just as it is better to do something than to be something, and just as a cause is more powerful than its effect. Hence the episcopal state is one of greater perfection than is that of any religious order.

This conclusion is still more clearly established if we consider the obligations attached to the episcopal office and those belonging to the religious life. Religious are bound to renounce material possessions, to observe chastity, and to live in obedience. But the duties of bishops are far more onerous and difficult of fulfillment. For they, as we have seen, are obliged to lay down their lives for their flocks. Hence the obligation of a bishop is much weightier than is that of a religious.

Bishops are further bound by the same obligations as those imposed upon religious. For as it is their duty to feed their flocks, not only by word and example, but likewise by temporal assistance, they are obliged, if need arise, to distribute their worldly goods among those committed to their care. St. Peter was three times commanded by our Lord to feed his sheep. The exhortation sank into his mind and he recalls it in his epistle, saying: feed the flock of God which is among you (1 Pet 5:2). St. Gregory, likewise, speaking as though in the person of bishops, says: we ought in charity to distribute our goods among our sheep; (Gregory the Great, Homiliae in evangelia 1.14.1 (CCSL 141; CPL 1711; PL 76:1127C).) and afterwards he adds: for how shall he who will not of his temporal substance minister unto his flock be ready for its sake to sacrifice his life? (Gregory the Great, Homiliae in evangelia 1.14.1 (CCSL 141; CPL 1711; PL 76:1127D).)

Bishops, likewise, are bound to live in chastity. For it is only meet that they who are to preach purity to others should themselves lead spotless lives. Hence Dionysius says that from the abundance of their own chastity they must impart purity to others (Cael. hier. 3). (Pseudo-Dionysius, Celestial Hierarchy, ch. 3, sect. 3 (PG 3:168A).)

Religious, by their vow of obedience, bind themselves to submit to one superior; but a bishop constitutes himself the servant of all of whom he undertakes the care. He is bound to imitate the example of the Apostle who sought not that which was profitable to himself, but that many might be saved (1 Cor 10:33). Hence he also says of himself: for whereas I was free unto all, I made myself the servant of all (1 Cor 9:19); and again: for we preach not ourselves, but Jesus Christ our Lord, and ourselves your servants through Jesus (2 Cor 4:5). Hence it is the custom for the supreme pontiff to subscribe himself as the servant of the servants of God. We must conclude, then, that the episcopal office is a condition of higher perfection than is the religious life.

Again, Dionysius says that the monastic state is not intended to lead others forward, but is ordained for its own sake, and remains on its own peculiar and sacred basis; (Pseudo-Dionysius, Ecclesiastical Hierarchy 6.1.3 (PG 3:533C).) whereas bishops are under the obligation of guiding others to God (Eccles. hier. 6). St. Gregory, writing on the book of Ezechiel, says that no sacrifice is more acceptable to God than is zeal for souls: therefore, the episcopal state is the most perfect. (Gregory the Great, Homiliae in Hiezechihelem prophetam 1.12.30 (CCSL 142; CPL 1710; PL 76:932C).)

This conclusion is further proved by the custom of the Church, which, when a religious is appointed to a bishopric, releases him from obedience to the superiors of his order. (Gratian, Decretum, P. 2, C. 16, q. 1, ch. 39, sect. 'Item illud' (Friedberg, 1:772); Pope Innocent III in Liber extravagantium decretalium (Decretales Gregorii Papae IX), ed. Emil Friedberg, Corpus iuris canonici 2 (Leipzig: Bernhard Tauchnitz, 1881), bk. 1, tit. 9, ch. 10, sect. 11, ["Nec putes"], 2:111 [Also called the Extra or Decretalium]; cf. Gratian, Decretum, P. 2, C. 18, q. 1, ch. 1 (Friedberg, 1:828).) For this could not be done were not the episcopal state one of greater perfection than the religious. In acting thus the Church of God obeys the counsel of St. Paul, who says: be therefore zealous for the better gifts (1 Cor 12:31).