Preface

In the following pages I have been anxiously on my guard to keep within the limits of Divine tradition and the teaching of Catholic Schools; but I have still thought it desirable to prefix the seventeenth chapter of the Opusculum Sti. Thomae, De Perfectione Vit<z Spiritualis, which covers with his great authority what I have written with respect to the Episcopate.

On the subject of the priesthood, which is touched on in a future chapter, T have collected carefully the judgment of later but approved theo logians; and I believe that I have not exceeded the limits of their teaching, or at least the liberty of Catholic opinion.

De Perfectione Vitce Spiritualis, chap. xvii.

That the state of the Episcopate is more perfect than the state of Religion.

It might appear to some who had not ex amined the matter from every point of view, that the state of perfection in religion is more sublime

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than the state of perfection of the Episcopate, inasmuch as the love of God, to the perfecting of which the state of religion is ordained, excels the love of our neighbour, to the perfecting of which the state of the Episcopate is ordained; and inasmuch as the active life, in which Bishops toil, is belo w the contemplative life, for which the state of religion seems to be ordained. For Dionysius says in chapter vi. of the Ecclesiastical Hierarchy, i Some call religious, servants, but others call them monks, from the pure service of God, and from the inseparable and special life uniting them, as it were, by holy conformity ' (that is contemplation) * to the godlike (deiformem) unity, and to the perfection pleasing to God.'

Some also may think that the state of the Episcopate (of prelacy) is not perfect because those in it may possess riches, as our Lord says, Matt. xix. 21, 'If thou wilt be perfect, go sell what thou hast and give to the poor.'

But this would be contrary to the truth. For Dionysius says, chapter v. of the Ecclesiastical Hierarchy, ' The order of Bishops is that which makes others perfect;' and in the sixth chapter he says, 'The order of monks is the order of those who are made perfect.' But it is plain that

PREFACE. IX greater perfection is required to the end of imparting perfection to others, than to the end of one being perfect in himself; inasmuch as it is greater to be able to make another perfect than to be perfect: and every cause is greater (potior) than its effect. We must conclude, therefore, that the state of the Episcopate is of greater perfection than the state of any religion (religious order) whatever.

The same thing is made clear if we consider to what both states are bound. For religious are bound to give up worldly goods, to be chaste, and to live under obedience: but it is greater and more difficult to lay down one's life for the welfare of others: to which, ashas been said, Bishops are bound. Whence it is evident that the obligation of the state of the Episcopate is greater than the obligation of the state of religion.

Still further. In those very things to which religious are bound Bishops also are evidently bound. For Bishops are bound (tenentur) to give to their subjects when in need the temporal goods they possess, and they must feed them (their flock), not only by word and example, but also by temporal assistance. In the last chapter

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of the Gospel of S. John, our Lord thrice com manded Peter that he should feed the flock; which Peter, bearing in mind, exhorts others to do likewise, saying (1 Peter v. 2), 'Feed the flock of God which is among you.' And Gregory says on the authority above alleged, speaking on the part of Bishops, 'We must in mercy expend our exterior goods upon His sheep;' and afterwards adds, ' He who does not give his substance for his sheep, when will he give his life for theml' The Bishops also are bound to chastity; for as they must cleanse others, it behoves them especially to be clean. Whence Dionysius says, chapter iii. of the Celestial Hierarchy, that the orders which cleanse should, from the abundance of purification, give to others of their chastity. And again, religious, by the vow of obedience, submit themselves to one superior; but the Bishop makes himself the servant of all those of whom he has charge, for he is bound (tenetur) not to seek that which is his own, but what may benefit many, that they may be saved, as the Apostle says, 1 Cor. x. Again he says of himself, chap. ix. 19 of the same Epistle, ' For whereas I was free as to all, I made myself the servant of all;' and 2 Cor. iv. 5, ' For we

PREFACE. XI preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Jesus.' Hence also it has grown to be the custom that the Supreme Pontiff should describe himself the Servant of the Servants of God. It appears, then, that the state of the Episcopate is of greater perfection than the state of religion.

Again, Dionysius, in chapter vi. of the Ecclesiastical Hierarchy, says the order of monks is not to lead others to God, but to abide in its own limits and holy state. But it belongs to Bishops by obligation of vow to lead others to God. For Gregory, upon Ezechiel, says that no sacrifice is so pleasing to God as zeal for souls. The order, then, of Bishops is the most perfect.

This is also evidently proved by the custom of the Church, by which religious, being freed from obedience to their superiors, are elevated to the order of the Episcopate, which, indeed, would not be lawful unless the Episcopate were the more perfect state. For the Church follows the doctrine (sententiam) of S. Paul, saying (1 Cor. xii. 31), 'Be zealous for the better gifts.'

Easter, 1883.