Whether the Religious State Is More Perfect Than That of Prelates?
Objection 1: It would seem that the religious state is more perfect
than that of prelates. For our Lord said (Matt. 19:21): "If thou wilt
be perfect, go" and "sell" all [Vulg.: 'what'] "thou hast, and give
to the poor"; and religious do this. But bishops are not bound to do
so; for it is said (XII, qu. i, can. Episcopi de rebus): "Bishops, if
they wish, may bequeath to their heirs their personal or acquired
property, and whatever belongs to them personally." Therefore
religious are in a more perfect state than bishops.
Obj. 2: Further, perfection consists more especially in the love of
God than in the love of our neighbor. Now the religious state is
directly ordered to the love of God, wherefore it takes its name from
"service and homage to God," as Dionysius says (Eccl. Hier. vi);
[*Quoted above A. 5] whereas the bishop's state would seem to be
ordered to the love of our neighbor, of whose cure he is the
"warden," and from this he takes his name, as Augustine observes (De
Civ. Dei. xix, 19). Therefore it would seem that the religious state
is more perfect than that of bishops.
Obj. 3: Further, the religious state is directed to the contemplative
life, which is more excellent than the active life to which the
episcopal state is directed. For Gregory says (Pastor. i, 7) that
"Isaias wishing to be of profit to his neighbor by means of the
active life desired the office of preaching, whereas Jeremias, who
was fain to hold fast to the love of his Creator, exclaimed against
being sent to preach." Therefore it would seem that the religious
state is more perfect than the episcopal state.
_On the contrary,_ It is not lawful for anyone to pass from a more
excellent to a less excellent state; for this would be to look back
[*Cf. Luke 9:62]. Yet a man may pass from the religious to the
episcopal state, for it is said (XVIII, qu. i, can. Statutum) that
"the holy ordination makes a monk to be a bishop." Therefore the
episcopal state is more perfect than the religious.
_I answer that,_ As Augustine says (Gen. ad lit. xii, 16), "the agent
is ever more excellent than the patient." Now in the genus of
perfection according to Dionysius (Eccl. Hier. v, vi), bishops are in
the position of "perfecters," whereas religious are in the position
of being "perfected"; the former of which pertains to action, and the
latter to passion. Whence it is evident that the state of perfection
is more excellent in bishops than in religious.
Reply Obj. 1: Renunciation of one's possessions may be considered in
two ways. First, as being actual: and thus it is not essential, but a
means, to perfection, as stated above (A. 3). Hence nothing hinders
the state of perfection from being without renunciation of one's
possessions, and the same applies to other outward practices.
Secondly, it may be considered in relation to one's preparedness, in
the sense of being prepared to renounce or give away all: and this
belongs directly to perfection. Hence Augustine says (De QQ. Evang.
ii, qu. 11): "Our Lord shows that the children of wisdom understand
righteousness to consist neither in eating nor in abstaining, but in
bearing want patiently." Wherefore the Apostle says (Phil. 4:12): "I
know . . . both to abound and to suffer need." Now bishops especially
are bound to despise all things for the honor of God and the
spiritual welfare of their flock, when it is necessary for them to do
so, either by giving to the poor of their flock, or by suffering
"with joy the being stripped of" their "own goods" [*Heb. 10:34].
Reply Obj. 2: That bishops are busy about things pertaining to the
love of their neighbor, arises out of the abundance of their love of
God. Hence our Lord asked Peter first of all whether he loved Him,
and afterwards committed the care of His flock to him. And Gregory
says (Pastor. i, 5): "If the pastoral care is a proof of love, he who
refuses to feed God's flock, though having the means to do so, is
convicted of not loving the supreme Pastor." And it is a sign of
greater love if a man devotes himself to others for his friend's
sake, than if he be willing only to serve his friend.
Reply Obj. 3: As Gregory says (Pastor. ii, 1), "a prelate
should be foremost in action, and more uplifted than others in
contemplation," because it is incumbent on him to contemplate, not
only for his own sake, but also for the purpose of instructing others.
Hence Gregory applies (Hom. v in Ezech.) the words of Ps. 144:7, "They
shall publish the memory . . . of Thy sweetness," to perfect men
returning after their contemplation.
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