Chapter 22 — The dangers in desiring the episcopal office

The Apostle exhorts the Corinthians saying: be zealous for the better gifts (1 Cor 12:31). Seeing, then, how far the episcopal office exceeds in perfection the religious life, ought men not to be more eager to be made bishops than to become religious?

If anyone who asks this question will give a little consideration to the matter, he will see that while there is abundant reason why the religious life should be desired, the episcopal office, on the contrary, should by no means be coveted. For he who enters religion renounces himself together with all that belongs to him and, for the love of God, submits himself to the government of another. On the other hand, he who is promoted to a bishopric is raised to an exalted position in God’s kingdom upon earth. Consequently, as honor and power are not rightfully bestowed on any save on the best among men, it would be presumptuous to aspire to such a dignity. St. Augustine says: the Apostle wished to explain what is meant by the episcopate, for it is a title not of honor but of labor. The Latin word ‘episcopus,’ from which is derived our word ‘episcopate,’ is precisely the same word as the Greek ‘episkopos,’ signifying an overseer or superintendent. Hence he is no true bishop who desires to be placed above others rather than to be of use to them. We need not disguise the truth that the episcopate is accompanied by honorable leisure. Nevertheless, it is a sublime post, essential in the government of a people, and so much is required for the due performance of the duties connected with it that no man possessed of common modesty could aspire to such an office. For although the love of truth may seek holy leisure, the necessity of charity accepts fitting employment; and if no one lay this burden upon us, we must devote ourselves to truth, both of perception and study. But if the burden be imposed upon us, we must accept it as a duty of charity (City of God 19). (Augustine, De civitate Dei 19.19 (CCSL 48; CPL 0313; CSEL 40.2:406-407; PL 41:647), as found in Gratian, Decretum, P. 2, C. 8, q. 1, ch. 11 (Friedberg, 1:594).)

St. Chrysostom, commenting on the words in the Gospel of St. Matthew, the rulers of the Gentiles have dominion over them (Matt 20:25), says: *it is well to wish for a good thing because it be according to our will and is our reward; but it is vanity to desire a supremacy of honor.

• (Pseudo-Chrysostom, Opus imperfectum: in Mattheum, homily 35 (PG 56:829).) The Apostle was not exalted by God because he was an apostle, but because he duly accomplished the work of his apostolate. Worthiness of life is to be desired, not superior dignity (Homily 35). (The text is truly found in Pseudo-Chrysostom, Opus imperfectum: in Mattheum, homily 35 (PG 56:831).)

We must further remark that the religious life leads indeed to perfection, but does not presuppose it; whereas the episcopal dignity presupposes perfection. For he who enters the episcopal state takes upon himself the office of a spiritual teacher. As the Apostle says: I am appointed a preacher, an apostle, (I say the truth, I lie not), a teacher of the Gentiles, in faith and truth (1 Tim 2:7). It would be an absurdity to undertake to teach others to be perfect without previous personal experience of perfection. St. Gregory says in Regula pastoralis: the deeds of a bishop ought to surpass those of his flock as greatly as his life is removed from theirs (2.1). (Gregory the Great, Liber regulae pastoralis 2.1 (CPL 1712; PL 77:25D).)

This distinction is clearly expressed by our Lord. For when he gave the counsel of poverty, he merely said: if you would be perfect, go and sell what you have, and give to the poor (Matt 19:21). This shows that the practice of poverty does not presuppose perfection, although it leads men to it. But when he gave St. Peter supremacy over his brethren, he said: Simon, son of John, do you love me? And when St. Peter answered: you know that I love you, Christ replied, in turn: feed my sheep (John 21:15–17). Hence it is evident that elevation to the episcopate assumes perfection in the person thus honoured.

But it would be the height of presumption for any man to consider himself perfect. Even the Apostle says: not as though I had already attained or were already perfect (Phil 3:12). Again, in the same chapter, he adds: let us, therefore, as many as are perfect, be thus minded. To desire perfection and to strive to follow after it is not presumption. It is that holy zeal to which the Apostle exhorts us, saying: be zealous for the better gifts (1 Cor 12:31).

Hence, it is praiseworthy to wish to embrace the religious life, although a desire for the episcopate is gross presumption. St. Gregory says in Regula pastoralis: he who has refused a bishopric should not persist in his refusal; and he who wished to be raised to it, saw himself previously cleansed by a coal of the altar: lest anyone who has not been purged should dare to approach sacred ministries, or any whom supernal grace has chosen should proudly gainsay it under a show of humility. Wherefore, since it is very difficult for any one to be sure that he has been cleansed, it is safer to decline the office of preaching (1.7). (Gregory the Great, Liber regulae pastoralis 1.7 (CPL 1712; PL 77:20C).)

Another point must be considered in our comparison between the religious and episcopal state. The religious life implies a renunciation of earthly possessions, whereas a bishopric is accompanied by great additional wealth. They who become religious give up all they possess, thus showing that they seek not temporal but spiritual goods. They who undertake the episcopal office are frequently wont to think more of temporal than of eternal riches. St. Gregory says in Regula pastoralis: the truly praiseworthy condition under which to accept a bishopric would be if a man were to know as a certainty that such an office would be severe torture. (Gregory the great, Liber regulae pastoralis 1.8 (CPL 1712; PL 77:21B).) Again, he says: it is not every man who loves the sanctity of the episcopal office. But that sanctity is completely ignored by those who, aspiring to such a dignity, are entranced by the idea of having others subject to them, are rejoiced at the thought of being praised, set their hearts on being honored, and rejoice at the prospect of affluence. In such a case as that, men are coveting worldly advancement under the disguise of an office in which it is their duty to try to extirpate earthly ambition (1.8). (Gregory the great, Liber regulae pastoralis 1.8 (CPL 1712; PL 77:21C).)

Again, we must remember that bishops are exposed to many risks. For St. Gregory says in Regula pastoralis: it often happens that in the office of governing others a man loses the habit of good works, which he practiced in private life. For on a calm sea even an inexperienced seaman can steer a vessel; whereas in a gale the most experienced mariner may lose his bearings. And may not a position of great power be fitly compared to a tempest of the mind, where the heart is incessantly rocked to and fro by waves of thought, to be dashed to pieces by some sudden excess of word or deed, as if by rocks? (1.9). (Gregory the great, Liber regulae pastoralis 1.9 (CPL 1712; PL 77:22B-C).) David is quoted by St. Gregory as an example of the dangers to which men in an exalted position are exposed: David, whose every act was pleasing in the sight of the Supreme Judge, became, after he was raised to kingly magnificence, puffed up with pride and so cruelly hardened as to cause the death of a man. He who in former times refused to slay his captured enemy was in his later days so led away by his desire for a woman that, to the detriment of his own army, he artfully caused the death of a most loyal soldier (Pastor. 1.3). (Gregory the great, Liber regulae pastoralis 1.3 (CPL 1712; PL 77:17A-B).)

He who embraces the religious life escapes the danger of sin. Hence St. Jerome, speaking in the person of a monk, writes in his epistle against Vigilantius: when I forsake the world, I shall not be overcome because I have fled it; but I shall flee from it lest by it I should be overcome. There is no security in sleeping near a serpent; for though perchance it may not molest me, it may on the other hand inflict on me a grievous wound (16.29). (Jerome, Contra Vigilantium 16 (CCSL 79C; CPL 0611; PL 23:367B-368A).) Thus, it is an act of prudence to enter religious life in order to avoid the occasions of sin. But he who aspires to the episcopate has either the extreme presumption to consider that he will be safe in the midst of dangers or else he is so heedless of his salvation that he cares not to escape from the occasions of sinning.

Hence, we must conclude that, although the episcopal office be a state of perfection, it cannot be desired without the sin of covetousness.