CHAPTER XXIII
An Answer to the Foregoing Arguments,
in Which An Attempt Was Made to Show That Archdeacons and Parish Priests Are in A Higher Degree of Perfection Than Are Religious
| Haec autem quae proposita sunt, quam sint frivola, derisibilia, et in multis erronea, demonstrandum est, singulorum efficaciam diligenter ponderando.
| WE will now carefully examine each of the arguments quoted in the last chapter (ch. 21, first set), in order to show how truly they may be set aside, as frivolous, absurd, and erroneous.
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| Quod enim primo inducunt quosdam canones ad probandum presbyteros curatos et archidiaconos in statu esse, nihil ad propositum facit. Nam in capitulis inductis nulla fit mentio de statu, sed de gradu. Sic enim habetur 81, dist.: si quis amodo episcopus, presbyter, diaconus feminam acceperit, vel acceptam retinuerit, a proprio decidat gradu. Et XIV qu. 4 dicitur: si quis oblitus timorem domini et sanctarum Scripturarum, etc., faeneraverit, etc., de gradu suo deiectus, alienus habeatur a clero. Non ergo per hoc probari potest a contrario sensu, quod habeat statum, sed gradum. Et hoc necesse est; quia ubicumque est ordo vel superioritas aliqua, ibi est aliquis gradus.
| Ad 1. First. We are told that certain canonical decrees prove that archdeacons and pastors of souls are in a fixed state. This argument is worthless, for the Canons in question speak, not of the state, of the clergy, but of their rank. The words used in distinction LXXXI are, “Henceforth, should any bishop, priest, or deacon, take a wife, or keep one whom he has married, let him be degraded from his rank.”Again (in XIV, question IV, can. “Si quis dicetur”), we find the following passage, “If any man, forgetful of the Law of the Lord, and of the words of Holy Scripture ‘who has not given his money out at usury’ shall, after the constitution of the Great Council, have committed usury, or received interest on his money, or enriched himself by any dishonest practice, or by selling or buying wine, corn or property of any kind, let him be degraded from his rank; and let him be considered an outcast from the clergy.” Thus, these words cannot be understood to speak of clerical state, but of that clerical rank which must necessarily exist. For, wheresoever there be any order or superiority, there must be specified degrees of rank.
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| Quod vero secundo est positum, quam sit frivolum, quilibet intelligens advertere potest. Nulli enim dubium est statum multipliciter dici. Nam ille qui erigitur, stare dicitur: et magnitudo statum facit, secundum quod distinguitur status incipientium, proficientium et perfectorum. Stare etiam firmitatem importat, secundum illud apostoli I Cor. XV 58: stabiles estote et immobiles in omni opere bono. Non autem sic loquimur de statu, sed secundum quod dicitur status libertatis vel servitutis, sicut accipitur 2, quaest. 6: si quando in causa capitali vel causa status interpellatum fuerit, non per exploratores, sed per se ipsos est agendum. Et sic accipiendo statum, illi statum perfectionis accipiunt qui se servos constituunt ad opera perfectionis implenda, ut supra dictum est. Hoc autem non contingit nisi per votum perpetuae obligationis, quia servitus libertati opponitur. Quandiu igitur in sua libertate aliquis habet recedere a perfectionis opere, statum perfectionis non habet, sicut et supra ostensum est.
| Ad 2. With regard to the second argument, we may say that its absurdity is so patent, that none can fail to see it. No one doubts that the word state is used with several meanings. For he who is erect is said to stand. We also distinguish between the state of beginners, of proficients, and of the perfect. To stand also means to be firm. Thus St. Paul says (1 Cor. xv. 58), “Be steadfast and immoveable: always abounding in the work of the Lord.” But this is not the usual way in which the word state is used. We employ it, rather, to indicate a certain condition; we say, a state of liberty, or a state of slavery. It is made use of in this sense in II, Quest. VI., where these words occur, “If we should by chance be appealed to in a capital charge, or in a suit concerning a state, we must act at our own discretion, not by means of examiners.” If we accept the word state in this sense, it is true to say, that they embrace the state of perfection who, as we have before said, bind themselves to the service of works of perfection. This cannot be the case save by a vow, implying a perpetual obligation of service or servitude, as opposed to liberty. As long, then, as a man is free to abandon the works of perfection, he is not in a state of perfection.
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| Quod vero tertio propositum fuit, tam frivolum est ut responsione non egeat. In hoc enim quod dicitur: qui bene praesunt presbyteri etc., nec de perfectione nec de statu fit mentio. Praeesse enim non constituit statum, sed gradum; nec honor debetur soli perfectioni, sed universaliter virtuti quae designatur in hoc quod dicitur: bene praesunt. Dicitur enim Rom. II, 10: gloria et honor et pax omni operanti bonum.
| Ad 3. The third objection is, likewise, so frivolous, that it would seem hardly to need an answer. In the words, “Priests who govern well,” there is no mention either of a state, or of perfection. Government does not indicate a state, but a rank. Honour is due, not only to perfection, but to all who do good works; and this fact is shown by the very words, “they who govern well.” We read, also, in the Epistle to the Romans (ii. 10), “Glory and peace and honour to everyone who does good.”
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| In hoc vero quod quarto propositum est, manifeste falsitas continetur; ubi dicitur quod ante tempus Ieronymi et Augustini, non erat aliud presbyter et episcopus. Huius enim contrarium expresse dicit Augustinus in epistola ad Ieronymum: quamquam secundum honorum vocabula, quae iam Ecclesiae usus obtinuit, episcopatus presbyterio maior sit, tamen in multis rebus Augustinus Ieronymo minor est. Sed ne aliquis calumnietur hoc circa tempora Ieronymi in usum venisse, ut episcopus presbytero maior sit; accipienda est auctoritas Dionysii, qui scripsit ordinem ecclesiasticae hierarchiae secundum quod erat in Ecclesia primitiva. Dicit enim in 5 cap. ecclesiasticae Hierarch., tres esse ordines ecclesiasticae hierarchiae: scilicet episcoporum, presbyterorum et diaconorum. Ubi notandum est, quod ordinem diaconorum dicit esse purgativum, ordinem autem sacerdotum illuminativum, ordinem vero episcoporum perfectivum, et, sicut ipse dicit in 6 cap. eiusdem libri, tribus his ordinibus tres ordines respondent: nam ordini diaconorum subiicitur ordo immundorum qui purgatione indigent; ordini vero presbyterorum subiicitur ordo illuminandorum, scilicet sacer populus, qui a presbyteris illuminatur per sacramentorum susceptionem; ordini vero episcoporum subiicitur ordo perfectorum, scilicet monachorum, qui per eorum traditiones edocetur ad perfectissimam perfectionem sursum actus. Ex quo patet secundum Dionysium quod perfectio attribuitur solis episcopis et monachis: episcopis autem tanquam perfectoribus, monachis autem tanquam perfectis. Sed ne quis dicat quod Dionysius tradit ordinem ecclesiasticae hierarchiae ab apostolis institutum, cum tamen ex domini institutione idem essent presbyteri et episcopi; hoc manifeste falsum apparet ex hoc quod dicitur Luc. X 1: post haec autem designavit dominus, etc., ubi dicit Glosa: sicut in apostolis forma est episcoporum, sic in septuaginta forma est presbyterorum secundi ordinis.
| Ad 4. The fourth argument contains a manifest untruth. We are told, that, in the days of Sts. Jerome and Augustine, a bishop and priest were one and the same. Now, St. Augustine expressly says the opposite in his epistle ad Hieronymum. We give his words. “Although,” he says, “in the language of good men, which has become current in the Church, the episcopate is accounted greater than the priesthood, it is nevertheless, in many things less.” But as some men may deny, that, in the days of St. Jerome, bishops were generally regarded as superior to priests, we will quote the authority of Dionysius, who wrote concerning the order of ecclesiastical hierarchy, as it was established in the primitive Church. These are his words: “There are three orders in the ecclesiastical hierarchy, to wit, bishops, priests, and deacons” (V. cap. Eccl. hierarch.). We may remark, that the same writer speaks of deacons as composing the purifying order, of priests as forming the illuminative order, and of bishops as being the order producing perfection. “There are further,” he continues, “three other orders corresponding to the three already mentioned. For, the order of the unpurified is subject to that of the deacons, whose duty it is to cleanse. The order of those needing light (i.e., the holy people of God) is subject to the order of priests, whose office it is to illuminate by the administration of the Sacraments. The order of the perfect (i.e., the monks) is subject to the order of bishops, and is by them, instructed in, and elevated to, sublime perfection.” Hence, we see that Dionysius attributes perfection only to bishops and monks: to bishops as to the more perfect, to monks as perfect. But, lest anyone should make the objection, that he describes an ecclesiastical hierarchy established by the Apostles, whereas, by the institution of our Lord, bishops and priests were one and the same, we will disprove this fallacy by quoting the words of the Gloss on St. Luke (x. 1), “After these things the Lord appointed, etc.” The Gloss observes that, “whereas the first order, that of the bishops, is represented by the Apostles, the second order, that of the priesthood, is typified by the seventy-two disciples.”
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| Et mirum cum hoc ipsi introducant, qualiter propriam vocem ignorant, statim postmodum asserentes solum circa tempora Hieronymi episcopos a presbyteris esse distinctos. Et si quis ad anteriora tempora progredi velit, inveniet etiam in veteri lege distinctos pontifices a minoribus sacerdotibus, in qua tantum erat sacerdotium figurale; dicitur enim dist. 21, cap. de quibus: summi pontifices, et minores sacerdotes a Deo sunt instituti per Moysen, qui ex praecepto domini Aaron in summum pontificem, filios vero eius unxit in minores sacerdotes. Ex quo patet quod falsum intellectum concipit ex verbo Ieronymi. Non enim intendit Hieronymus dicere, quod in primitiva Ecclesia esset idem ordo vel status episcoporum et presbyterorum: sed quod istorum vocabulorum erat promiscuus usus, quia et presbyteri dicebantur episcopi quasi intendentes, et episcopi presbyteri propter dignitatem. Unde ut Isidorus dicit, et habetur dist. 21, cap. cleros, presbyteri minores, licet sint sacerdotes, tamen pontificatus apicem non habent: quia nec chrismate frontem signant nec spiritum Paraclytum dant, quod solum deberi episcopis, lectio actuum apostolorum demonstrat: et concludit: unde et apud veteres idem episcopi et presbyteri fuerunt; quia illud nomen est dignitatis, non aetatis. Ubi ostenditur differentia esse in re, sed convenientia in nomine, propter dignitatem quam importat nomen presbyteratus. Fuit autem postmodum necessarium ad vitandum schismatis errorem, qui ex indifferentia nominum oriebatur, ut etiam nomina distinguerentur: ut scilicet soli maiores presbyteri dicerentur episcopi, minores vero solum presbyteri dicerentur.
| It is strange how those who uphold this argument, appear to misunderstand simple words. They assert, that it is only since the days of St. Jerome, that bishops have been distinguished from priests. Yet, if anyone will examine the Old Law, of which the priesthood prefigured our priesthood, he will see that the High Priests were an order distinct from the priests. It is stated (distinct. XXI. cap. De quibus), that, “The High Priests and inferior priests were instituted by Moses, who, at the bidding of the Lord, anointed Aaron to be High Priest, and his sons inferior priests.”This passage proves that the words of St. Jerome have been misinterpreted. For, the Saint does not say, that in the primitive Church the order, or state, of the episcopate and that of the priesthood was one and the same. What he says is, that the same word was used to designate the two orders. For priests spoke of bishops, literally, as superintendents; and bishops used the same word of priests, on account of their priestly dignity. Hence Isidore says (and it is laid down, distinct. XXI, cap. Cleros) that, “the inferior clergy, although priests, have not attained to the highest dignity of the pontificate; for their foreheads are not anointed with chrism; neither have they power to confer the Holy Ghost, a power, as we know from the Acts of the Apostles, reserved to bishops. Hence (he concludes), in the early Church the same word was used both for bishops and priests; for the name denotes dignity and not age.” There is a difference in the thing signified; but the same word is, on account of the priestly dignity, used both for bishops and priests, In later times, however, it was found necessary, for the removal of a schism, arising from the similarity of name, to make a distinction in the appellation of the ranks of the clergy. Since then, the superior priesthood only has been called the episcopate; and the inferior clergy are known, simply, as priests.
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| Quod vero quinto propositum est efficaciam non habet. Vita enim contemplativa non solum praefertur activae quia est securior, ut proponitur, sed quia est simpliciter melior, secundum quod dominus dicit Luc. X 42: optimam partem elegit sibi Maria. Et quanto contemplatio melior est actione, tanto plus pro Deo facere videtur qui dilectae contemplationis aliquod detrimentum patitur, ut saluti proximorum propter Deum intendat. Intendere igitur saluti proximorum cum aliquo detrimento contemplationis propter amorem Dei et proximi, ad maiorem perfectionem caritatis pertinere videtur quam si aliquis intantum dulcedini contemplationis inhaeret, quod nullo modo eam deserere vellet, etiam propter salutem aliorum; propter quam apostolus non solum praesentis vitae contemplationem, sed etiam a contemplatione caelestis patriae retardari ad tempus voluit propter proximorum salutem, ut patet per id quod dicitur Phil. I 23 - 24: coartor ex duobus: desiderium habens dissolvi et cum Christo esse, multo enim melius est; permanere autem in carne, necessarium propter vos.
| Ad 5. The argument brought forward in the fifth objection is not tenable. The contemplative life is superior to the active, not, merely, because it is more secure, but simply because it is better. This, our Lord’s own words point out: “Mary has chosen the better part” (Luke x. 43). And in so far as contemplation is superior to activity, so much the more would he seem to do for God, who, at the expense of his much loved contemplation, devotes himself, for God’s sake, to his neighbour’s salvation. Hence, it is a proof of a greater perfection of charity, to be willing, for the love of God and of our neighbour, to labour for the salvation of others, even though, by so doing, contemplation be somewhat impaired, than to cleave so closely to the sweetness of contemplation as to be unwilling to sacrifice it, even for the salvation of others. St. Paul was so zealous for the salvation of his brethren, that he desired, for their sake, not merely the prolongation of this present life, but also the temporary postponement of the Beatific vision. His own words to the Philippians (i. 23) are a proof of his disposition. “I am straitened,” he says, “between two: having a desire to be dissolved and to be with Christ, a thing by far the better. But to abide still in the flesh, is needful for you.”
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| Sed si de perfectione caritatis agitur, quae in animi praeparatione plurimum consistit, ut supra ex verbis Augustini est probatum, multi contemplativam vitam agentes, etiam hanc perfectionem habent: ut animo sint parati secundum Dei beneplacitum etiam a dilectae contemplationis otio suspendi ad tempus, ut proximorum saluti vacent. Quae tamen perfectio caritatis in plerisque proximorum utilitati vacantibus non invenitur, quos magis contemplativae vitae taedium ad exteriora deducit quam in desiderio habeatur: ut sic in eis ad perfectionem dilectionis pertineat quod eam tanquam bonum dilectum ad tempus postponant. Sed quorundam defectus statui vel officio praeiudicium afferre non potest: hoc enim ipsum quod est aliorum proximorum curam gerere, perfectionis actus censeri debet, cum ad perfectam dilectionem Dei et proximi pertineat.
| If by perfection of charity we mean (according to the teaching of St. Augustine), preparation of heart, many who lead a contemplative life have attained to a degree of charity not found in some who are entirely occupied in labouring for the salvation of their neighbour. For, many contemplatives are ready, in order to please God, to suspend for a time their cherished contemplation, in order to devote themselves to the welfare of their brethren. Whereas, those who are busied in exterior works, are often led to engage in them, rather from the tedium which they experience in contemplation, than from the desire of attaining to the fulness of divine love, which would induce them to lay aside for a time that contemplation which is their delight. But, the faults of individuals do not detract from the merit of any state or office; and care for the salvation of others must always be esteemed an act of perfection, since it pertains to the love, both of God, and of our neighbour.
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| Sed hic considerandum est, quod non quicumque actu habet quod est perfectius, in perfectiori statu constituitur. Nullus enim dubitat quin virginitatem servare ad perfectionem pertineat, quia de hoc dominus dicit: qui potest capere, capiat: Matth. XIX, 12: et apostolus dicit I Cor. VII, 25: de virginibus praeceptum domini non habeo, consilium autem do; sunt enim consilia de operibus perfectionis: et tamen virginitas conservata absque voto, perfectionis statum non habet. Dicit enim Augustinus in libro de virginitate: neque enim ipsa, scilicet virginitas, quia virginitas est, sed quia Deo dicata est, honoratur: quae licet in carne servatur, ac per hoc etiam virginitas corporalis spiritualis est, quam vovet et servat continentia pietatis: et infra: honoratius in animi bonis illa continentia numeranda est qua integritas carnis ipsi creatori animae et carnis vovetur, consecratur, servatur.
| But, here we must remember, that not everyone who performs acts of perfection, is necessarily in a state of perfection. No one doubts, that a life of virginity pertains to perfection. our Lord says of it: “He that can take let him take” (Matt. xix. 12). And St. Paul writes to the Corinthians, (1 Ep. vii. 25), “Concerning virgins I have no commandment from the Lord, but I give a counsel.” Now there are counsels concerning the works of perfection; nevertheless a life of virginity without a vow, does not constitute a state of perfection. St. Augustine says, in his book, De virginibus, “Virginity is not honoured because it is virginity, but because it is dedicated to God. And by this consecration, even virginity of the body, preserved by piety, becomes spiritual.”And, again, he says, “That continence is to be numbered among the goods of the soul, by which the body is preserved inviolate, for the Creator of soul and body, and which is dedicated and consecrated to Him.”
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| Manifestum est autem quod archidiaconi et curati presbyteri, etsi curam animarum habeant, non tamen se voto astringunt ad huiusmodi curam habendam: alioquin non possent absque auctoritate eius qui in voto perpetuo dispensare posset, archidiaconatus vel parochiae curam dimittere. Etsi ergo archidiaconus vel presbyter curatus aliquem perfectionis actum exerceat, vel officium accipiat, non tamen perfectionis statum habet. Et si quis recte consideret, huius perfectionis statum magis habent religiosi, qui ex voto sui ordinis obligantur ad hoc quod episcopis subministrent in his quae ad curam animarum pertinent, praedicando et confessiones audiendo, quam ipsi archidiaconi vel curati.
| Now, it is clear, that neither archdeacons nor parish priests, even if they are entrusted with the care of souls, are bound by vow to that office. If they were, they could not relinquish an archidiaconate or a parish, without a dispensation from him who has power to annul perpetual vows. Hence, although an archdeacon, or a parish priest performs a work of perfection or accepts a position involving such work, he is, nevertheless, not in a state of perfection. And, if we reflect carefully, we shall see that the religious life is, really, the state of perfection; since, by the vow of their order, religious are obliged, more strictly than are archdeacons or priests, to submit to their bishops, in all that regards the cure of souls, such as preaching and hearing confessions.
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| Iam vero quod sexto proponitur, quod augmentum caritatis non potest esse in persona quae non sit in statu, patet secundum praedicta omnino falsum esse: sunt enim aliqui in statu perfectionis, imperfectam caritatem vel omnino nullam habentes, sicut multi episcopi et religiosi in peccato mortali existentes. Quamvis igitur multi boni curati perfectam caritatem habeant, ut sint parati animam suam ponere pro aliis; non tamen propter hoc sunt in statu perfectionis: quia non desunt multi laici, etiam coniugati, eandem caritatis perfectionem habentes, ut pro salute proximorum parati sint animas ponere: non tamen in statu perfectionis esse dicuntur.
| Ad 6. With regard to the sixth objection, we declare that, as has been already shown, it is untrue to say that there cannot be increase, or perfection of charity, in a person who is not living in a state of perfection. Some men live in a state of perfection, while their charity is either very imperfect, or does not exist; for there are many religious and bishops living in a state of mortal sin. But, on the other hand, the fact that there are many good parish priests, whose charity is perfect, and who are ready to lay down their lives for others, does not prove that they are in a state of perfection. For there are many laymen, even married people, who have attained to such perfection of charity, that they, also, are willing to die for their neighbour. This virtue, however, does not prove such persons to be in a state of perfection.
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| Quod vero septimo proponitur septem diacones ab apostolis institutos perfectionis statum habuisse: hoc nec ex textu nec Glosa haberi potest. Quod enim dicitur eos fuisse plenos spiritu sancto et sapientia, ostendit eos gratiae perfectionem habuisse, quae potest esse etiam in his qui statum perfectionis non habent. Quod vero in Glossa Bedae dicitur, quod erant sublimioris gradus, et proximi circa aram, designat eminentiam gradus vel officii. Aliud autem est esse in gradu, et esse in statu, ut supra iam dictum est. Et tamen verum est, illos septem diacones etiam in statu perfectionis fuisse: illius, inquam, perfectionis de qua dominus dicit: si vis perfectus esse, vade, et vende omnia quae habes, et da pauperibus, Matth. XIX 21; nam relictis omnibus secuti fuerant Christum, nihil proprium possidentes, sed erant illis omnia communia, ut dicitur Act. IV; a quorum exemplo omnes religiones derivatae sunt.
| Ad 7. As for the seventh objection, viz. that the deacons pointed by the Apostles were in a state of perfection, there is no proof of the truth of this assertion, either in the text of the Bible, or in the Gloss. We are told that the deacons were “filled with the Holy Spirit and with wisdom”; but this merely shows, that they possessed that perfection of grace which may exist in those who are not in a state of perfection. And the fact that they ministered around the altar, only points out that they held a certain high rank in the Church. For, as we have before said, there is a difference between a state and a rank. It is, nevertheless, true that the deacons were in that state of perfection, to which our Lord referred when He said, “If you will be perfect, go, sell what you hast, and follow Me” (Matt. xix. 21). For the deacons followed Christ, forsaking all things, and possessing nothing of their own, but having all things in common (Acts iv.). It is on their example that religious orders are moulded.
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| Quod vero octavo proponitur, Stephanum et Laurentium archidiaconos in statu perfectionis fuisse; concedimus quidem; sed non propter archidiaconatum, sed propter martyrium, quod omni perfectioni religionis praefertur. Unde dicit Augustinus in Lib. de virginitate: perhibet huius rei praeclarissimum testimonium ecclesiastica auctoritas, in qua fidelibus notum est quo loco martyres, et quo defunctae sanctimoniales ad altaris sacramenta recitentur. Sic enim et Sebastianum dico in statu perfectionis fuisse, et Georgium; nec tamen propter hoc dicemus milites statum perfectionis habere.
| Ad 8. In the eighth objection it is maintained that the archdeacons SS. Stephen, Lawrence, and Vincent, were in a state of perfection. They most certainly were. But this state was due, not to the fact that they were archdeacons, but that they were martyrs. Martyrdom surpasses all religious perfection. St. Augustine in his book De virginibus, says, “Ecclesiastical authority gives us the plainest evidence of this fact. For, by the authority of the Church, it is made known to the faithful, in what places the names of martyrs and of holy women deceased, are mentioned at the mysteries of the altar.” Yet, I say, that even though Sebastian and George were in a state of perfection, we cannot, on their account, call the military life a state of perfection.
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| Quod autem nono obiicitur, quod presbyteri curati et archidiaconi sunt similiores episcopis quam religiosi; verum est quantum ad aliquid, scilicet quantum ad curam subditorum; sed quantum ad perpetuam obligationem, quae requiritur ad statum perfectionis, similiores sunt episcopo religiosi quam archidiaconi vel presbyteri curati, ut ex praedictis patet.
| Ad 9. The ninth objection brought against us, is, that parish priests and archdeacons resemble bishops rather than religious. This is true as regards their work, to wit the care of souls committed to them. But it is not the case with regard to that perpetual obligation, which is essential to a state of perfection. From the point of view of obligation, religious, as has been pointed out, resemble bishops more closely than do archdeacons or parish priests.
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| Quod vero decimo proponitur, quod administratio facultatum Ecclesiae statum perfectionis non minuit, indubitanter concedimus: alioquin in ipsis religionibus praelati et alii officiales temporalia dispensantes a gradu perfectionis deciderent. Sed hoc in eis perfectionis cuiusdam statum diminuit, quod propriis non abrenuntiant, sua omnia propter Christum relinquentes; quinimmo Ecclesiarum fructus tanquam proprios lucrifaciunt.
| Ad 10. We fully agree with the tenth proposition, viz. that the administration of ecclesiastical property does not detract from the state of perfection. Were this the case, the superiors and ministers of temporal affairs in religious orders would become imperfect. But perfection is weakened in those who do not renounce all that they possess, for the sake of Christ, and who make a profit out of the revenues of the Church, as if they were their own property.
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| In eo vero quod undecimo proponitur, manifeste inveniuntur desipere, Vigilantii errorem sequentes: contra quem Hieronymus scribens dicit: quod asserit eos melius facere qui utuntur rebus suis, et paulatim fructus possessionum pauperibus dividunt, quam illos qui possessionibus venumdatis simul omnia largiuntur, non a me eis, sed a Deo respondebitur si vis perfectus esse, vade, et vende omnia quae habes, etc. ad eum loquitur qui vult esse perfectus; iste quem tu laudas secundus aut tertius gradus est. Non ergo propter hoc archidiaconi vel presbyteri curati sunt perfectiores, quia servant hospitalitatem, quam monachi proprium non habentes servare non possunt.
| Ad 11. They who put forward the eleventh objection, are plainly led astray by the folly of Vigilantius, against whom St. Jerome thus writes, “Those who assert that it is more perfect to keep the use of their own goods and to distribute their income among the poor in driblets, rather than to renounce and give away all their possessions at once, must take their answer, not from me, but from the Lord, who said, ‘If you would be perfect, go, sell all that you have, and give to the poor, and come follow me.’ He is speaking to those who desire to be perfect, and who, with the Apostles, leave father, boat, and net. He whose example you praise, is in the second or third rank of perfection.” Further, it is incorrect to say that archdeacons and parish priests are more perfect than monks, because they show hospitality and monks do not. For, as religious renounce all that they possess, they have no means of entertaining guests.
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| Quod vero duodecimo proponitur, quod nullum est sacrificium Deo magis acceptum quam zelus animarum, absque dubitatione concedimus. Sed in animarum zelo hic ordo servandus est, ut primo homo animae suae zelum habeat, eam ab omni affectu terrenorum absolvens, secundum illud sapientis, Eccli. XXX, 24: miserere animae tuae, placens Deo: ut patet per Augustinum, 21 de Civit. Dei. Sic ergo si post contemptum terrenorum et sui ipsius aliquis in hoc procedat ulterius, ut etiam aliarum animarum habeat zelum, erit perfectius sacrificium. Sed tunc perfectissimum erit quando ad zelum animarum habendum voto seu professione obligatur, sicut episcopus, vel etiam religiosi ad hoc per votum obligati.
| Ad 12. The twelfth argument, viz. that the most agreeable offering that can be made to God is zeal for souls, is undoubtedly true. But a certain order must be observed in this zeal. A man must, first, have zeal for his own soul, and strip it of all earthly affections in accordance with those words of the wise man (Eccles. xxx. 24), “Have pity on your own soul, pleasing God.” This duty is pointed out by St. Augustine (XXI. De civitate Dei). Now, if a man, having arrived at contempt for earthly concerns, and even for himself, proceed, further, to zeal for the soul of others, he will, thereby, offer a more perfect sacrifice to God, than he would have presented by zeal only for his own salvation. But the most perfect of all offerings that can be made to the Almighty, is the obligation, whereby bishops and religious are bound, by vow or profession, to live a life of zeal for souls.
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| Quod vero tertiodecimo proponitur, quod sicut patriarcha praesidet in suo patriarchatu, et episcopus in suo episcopatu, ita archidiaconus in suo archidiaconatu, et presbyter curatus in sua parochia: est manifeste falsum. Nam episcopi principaliter curam habent omnium suae dioecesis; presbyteri autem curati, vel etiam archidiaconi, habent aliquas subministrationes sub episcopis; sic enim se habent ad episcopum sicut balivi vel praepositi ad regem: unde super illud I Cor. XII, 28: alii opitulationes, alii gubernationes, dicit Glossa: opitulationes, idest eos qui maioribus ferunt opes, ut Titus apostolo, vel archidiaconi episcopis; gubernationes, scilicet minorum personarum praelationes, ut presbyteri sunt, quae plebi documento sunt. Unde et hoc ipsum ostenditur in ordinatione sacerdotum: de quibus episcopus dicit: quanto fragiliores sumus, scilicet apostolis, tanto magis his auxiliis indigemus. Unde 16, quaest. I, cap. cunctis, dicitur: omnibus presbyteris, et diaconibus et reliquis clericis attendendum est ut nihil absque proprii episcopi licentia agant. Non utique missas sine suo iussu quisquam presbyterorum in sua parochia agat, non baptizet, nec quidquam absque eius permissu faciat; et similiter habetur LXXX dist., Ca. non debere: presbyteri nihil sine praecepto et consilio episcopi agant.
| Ad 13. The thirteenth argument, viz. that, as a patriarch presides in his patriarchate, and a bishop in his see, so, likewise, an archdeacon rules in his archidiaconate, and a pastor in his parish, is manifestly faulty. For, a bishop rules the whole of his diocese; whereas archdeacons and parish priests have their sphere of government allotted to them by their bishop; they are, so to speak, his lieutenants, The Gloss, commenting on the words of St. Paul (1 Cor. xii. 28), “helps, governments,” interprets these “helps” as coadjutors to their superiors as was Titus to St. Paul, or as archdeacons are to their bishops. “Governments,” according to the Gloss, signify the clergy of inferior rank, such as priests, whose duty it is to teach. This interpretation is borne out by the words used by the bishop in the ordination of priests: “Inasmuch as we are weaker than they (i.e. than the Apostles), by so much the more do we need these helps.” Hence, it is laid down (XVI. Quest. I. cap. Cunctis), “That all priests, deacons and other clerics, must do nothing, without the permission of their own bishop.” Thus, without the license of his bishop, a priest cannot celebrate Mass, nor baptize in his own parish. This rule is again established in distinct. LXXX., “Priests shall do nothing without the command and advice of their bishop.”
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| Quod vero quartodecimo proponitur de clericis qui propter enormia delicta in monasterio retruduntur, satis eorum animum et intentionem declarat. Nam, sicut dicit Gregorius X Moralium, pravi cum recta praedicant, valde difficile est ut ad hoc quod taciti ambiunt, non erumpant. Arbitrantur enim clericos esse in statu, non autem monachos, propter poenitentiae altitudinem, quam monachi voluntarie suscipiunt innocentes, ad quam coguntur clerici delinquentes. Qui quidem status tanto est apud Deum altior, quanto est in mundo abiectior, secundum illud Matth. XX: qui se humiliat, exaltabitur: et Iacob. II, 5, dicitur: elegit Deus pauperes in hoc mundo, divites in fide, et heredes regni. Sed mundanam gloriam ambientes, illa stare reputant quae ad gloriam pertinent, atque illa esse deiecta quae videntur humilia.
| Ad 14. The fourteenth objection bears witness to the sentiments of those that make it. It is founded on the fact, that priests when guilty of heinous crimes, are imprisoned in monasteries. “When crafty people say what is true,” observes St. Gregory (X. Moral.), “it is very difficult for them to conceal their secret ambition.” Those who bring forward the argument about the imprisonment of criminal priests, conclude that priests are in a state of perfection in which monks are not, because guilty priests are condemned to a rigorous penance, which innocent religious voluntarily embrace. But that state is highest before God which is the most lowly in the eyes of the world. For, “he who humbles himself shall be exalted” (Luke xiv. 11), and “God has chosen the poor of this world, rich in faith and heirs of the Kingdom” (James ii. 5). But those who are ambitious of the glory of this world, reckon earthly honour to be a state; and they account as abject, whatsoever the world despises.
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