Chapter 25 — Reasons why parish priests and archdeacons should not be placed in a more perfect state

As we have already shown that archdeacons and parish priests are not in a state of perfection, we must now examine what answer has been made to the proofs which we have brought forward in support of our proposition. It has been said that entrance into any state of perfection is accompanied by some solemn rite or blessing and that this is not the case with the election of a parish priest or archdeacon. Now this is denied on several grounds by our adversaries.

1. First, they say that the same words are used in the ordination of a priest as in the consecration of a bishop, namely: may these hands, O Lord, be consecrated and sanctified, etc. (Cf. Gerard, Quodlibet XIV 250, referring to Gratian, Decretum, P. 2, C. 16, q. 1, ch. 40, the gloss by Gratian sect. 2 (Friedberg, 1:773). Note, however, that in this text Gratian does not treat bishops and priests the same, but presbyters (elders), priests, and monks.)

2. Again, when we point out that the head of a bishop is anointed with oil, but that priests do not receive this unction, they reply that this fact does not touch the matter in hand; for kings, who lay no claim to a state of perfection, are anointed.

3. Again, they say that merit lies not in consecration, but in good works; and that when a bad man is raised to the episcopate, he incurs by his consecration a greater chastisement. For it is not they who receive the greatest honor who are the most righteous, but they are the greatest whose justice is greatest (Decretals 12.40). (Gratian, Decretum, P. 1, D. 40, ch. 12 "Multi" (Friedberg, 1:148).) And in the same place it is said that it is not places nor offices which give us access to our Creator, but that virtue unites us to him, whereas sin separates us from him. Neither are they to be considered the children of the saints who occupy the places of the saints, but rather they who do the work of the saints. (Gratian, Decretum, P. 1, D. 40, ch. 2, ch. 4 (Friedberg, 1:145, 1:145).) Bishops, then, because their consecration is greater, are not therefore in a more perfect state than priests who have the care of souls.

4. Again, it is urged that the anointing of the head is a sign of a certain rank in the priesthood. For the episcopate is not a new order but a grade of orders; otherwise there would be more orders than seven. Now the perfection of charity is a question not of rank, but of holiness. Hence bishops who by the anointing of the head are raised to a superior grade of the priesthood are not thereby placed in a more perfect state.

5. Again, a bishop appoints an archdeacon, a parish priest or a curate by giving him a ring or a book, as is laid down in Extra, de Sententia rei iudicatae; (Liber extravagantium decretalium (Decretales Gregorii Papae IX), bk. 2, tit. 27, ch. 12 (Friedberg, 2:396).) just as when the pope sends anyone to be attached to any church as a canon or brother, he desires him to be appointed with complete honours, as we learn in Extra, de Concessione ecclesiae, Proposuit (4.3.8). (Liber extravagantium decretalium (Decretales Gregorii Papae IX), bk. 3, tit. 8, ch. 4 (Friedberg, 2:489).) Thus, the state of parish priests or archdeacons appears to be a true state from which a man can be ejected.