Whether He That Is Appointed to the Episcopate Ought to Be Better
Than Others?
Objection 1: It would seem that one who is appointed to the
episcopate ought to be better than others. For our Lord, when about
to commit the pastoral office to Peter, asked him if he loved Him
more than the others. Now a man is the better through loving God the
more. Therefore it would seem that one ought not to be appointed to
the episcopal office except he be better than others.
Obj. 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A
man is of very little worth who though excelling in dignity, excels
not in knowledge and holiness." Now he who excels in knowledge and
holiness is better. Therefore a man ought not to be appointed to the
episcopate unless he be better than others.
Obj. 3: Further, in every genus the lesser are governed by the
greater, as corporeal things are governed by things spiritual, and
the lower bodies by the higher, as Augustine says (De Trin. iii, 3).
Now a bishop is appointed to govern others. Therefore he should be
better than others.
_On the contrary,_ The Decretal [*Can. Cum dilectus, de Electione]
says that "it suffices to choose a good man, nor is it necessary to
choose the better man."
_I answer that,_ In designating a man for the episcopal office,
something has to be considered on the part of the person designate,
and something on the part of the designator. For on the part of the
designator, whether by election or by appointment, it is required
that he choose such a one as will dispense the divine mysteries
faithfully. These should be dispensed for the good of the Church,
according to 1 Cor. 14:12, "Seek to abound unto the edifying of the
Church"; and the divine mysteries are not committed to men for their
own meed, which they should await in the life to come. Consequently
he who has to choose or appoint one for a bishop is not bound to take
one who is best simply, i.e. according to charity, but one who is
best for governing the Church, one namely who is able to instruct,
defend, and govern the Church peacefully. Hence Jerome, commenting on
Titus 1:5, says against certain persons that "some seek to erect as
pillars of the Church, not those whom they know to be more useful to
the Church, but those whom they love more, or those by whose
obsequiousness they have been cajoled or undone, or for whom some
person in authority has spoken, and, not to say worse than this, have
succeeded by means of gifts in being made clerics."
Now this pertains to the respect of persons, which in such matters is
a grave sin. Wherefore a gloss of Augustine [*Ep. clxvii ad Hieron.]
on James 2:1, "Brethren, have not . . . with respect of persons,"
says: "If this distinction of sitting and standing be referred to
ecclesiastical honors, we must not deem it a slight sin to 'have the
faith of the Lord of glory with respect of persons.' For who would
suffer a rich man to be chosen for the Church's seat of honor, in
despite of a poor man who is better instructed and holier?"
On the part of the person appointed, it is not required that he
esteem himself better than others, for this would be proud and
presumptuous; but it suffices that he perceive nothing in himself
which would make it unlawful for him to take up the office of
prelate. Hence although Peter was asked by our Lord if he loved Him
more than the others, he did not, in his reply, set himself before
the others, but answered simply that he loved Christ.
Reply Obj. 1: Our Lord knew that, by His own bestowal, Peter was in
other respects fitted to govern the Church: wherefore He questioned
him about his greater love, to show that when we find a man otherwise
fitted for the government of the Church, we must look chiefly to his
pre-eminence in the love of God.
Reply Obj. 2: This statement refers to the pursuits of the man who is
placed in authority. For he should aim at showing himself to be more
excellent than others in both knowledge and holiness. Wherefore
Gregory says (Pastor. ii, 1) "the occupations of a prelate ought to
excel those of the people, as much as the shepherd's life excels that
of his flock." But he is not to be blamed and looked upon as
worthless if he excelled not before being raised to the prelacy.
Reply Obj. 3: According to 1 Cor. 12:4 seqq., "there are diversities
of graces . . . and . . . of ministries . . . and . . . of
operations." Hence nothing hinders one from being more fitted for the
office of governing, who does not excel in the grace of holiness. It
is otherwise in the government of the natural order, where that which
is higher in the natural order is for that very reason more fitted to
dispose of those that are lower.
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