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Objection 1: It would seem that there cannot be anyone in the
Church higher than the bishops. For all the bishops are the
successors of the apostles. Now the power so given to one of the
apostles, namely Peter (Mt. 16:19), was given to all the
apostles (Jn. 20:23). Therefore all bishops are equal, and
one is not above another.
Objection 2: Further, the rite of the Church ought to be more
conformed to the Jewish rite than to that of the Gentiles. Now the
distinction of the episcopal dignity and the appointment of one over
another, were introduced by the Gentiles. as stated in the text
(Sent. iv, D, 24); and there was no such thing in the Old
Law. Therefore neither in the Church should one bishop be above
another.
Objection 3: Further, a higher power cannot be conferred by a
lower, nor equal by equal, because "without all contradiction that
which is less is blessed by the greater "; hence a priest does not
consecrate a bishop or a priest, but a bishop consecrates a priest.
But a bishop can consecrate any bishop, since even the bishop of
Ostia consecrates the Pope. Therefore the episcopal dignity is equal
in all matters, and consequently one bishop should not be subject to
another, as stated in the text (Sent. iv, D, 24).
On the contrary, We read in the council of Constantinople: "In
accordance with the Scriptures and the statutes and definitions of the
canons, we venerate the most holy bishop of ancient Rome the first and
greatest of bishops, and after him the bishop of Constantinople."
Therefore one bishop is above another.
Further, the blessed Cyril, bishop of Alexandria, says: "That
we may remain members of our apostolic head, the throne of the Roman
Pontiffs, of whom it is our duty to seek what we are to believe and
what we are to hold, venerating him, beseeching him above others; for
his it is to reprove, to correct, to appoint, to loose, and to bind
in place of Him Who set up that very throne, and Who gave the
fulness of His own to no other, but to him alone, to whom by divine
right all bow the head, and the primates of the world are obedient as
to our Lord Jesus Christ Himself." Therefore bishops are subject
to someone even by divine right.
I answer that, Wherever there are several authorities directed to one
purpose, there must needs be one universal authority over the
particular authorities, because in all virtues and acts the order is
according to the order of their ends (Ethic. i, 1,2). Now the
common good is more Godlike than the particular good. Wherefore above
the governing power which aims at a particular good there must be a
universal governing power in respect of the common good, otherwise
there would be no cohesion towards the one object. Hence since the
whole Church is one body, it behooves, if this oneness is to be
preserved, that there be a governing power in respect of the whole
Church, above the episcopal power whereby each particular Church is
governed, and this is the power of the Pope. Consequently those who
deny this power are called schismatics as causing a division in the
unity of the Church. Again, between a simple bishop and the Pope
there are other degrees of rank corresponding to the degrees of union,
in respect of which one congregation or community includes another;
thus the community of a province includes the community of a city, and
the community of a kingdom includes the community of one province, and
the community of the whole world includes the community of one kingdom.
Reply to Objection 1: Although the power of binding and loosing was
given to all the apostles in common, nevertheless in order to indicate
some order in this power, it was given first of all to Peter alone,
to show that this power must come down from him to the others. For
this reason He said to him in the singular: "Confirm thy brethren"
(Lk. 22:32), and: "Feed My sheep" (Jn. 21:17),
i.e. according to Chrysostom: "Be thou the president and head of
thy brethren in My stead, that they, putting thee in My place, may
preach and confirm thee throughout the world whilst thou sittest on thy
throne."
Reply to Objection 2: The Jewish rite was not spread abroad in
various kingdoms and provinces, but was confined to one nation; hence
there was no need to distinguish various pontiffs under the one who had
the chief power. But the rite of the Church, like that of the
Gentiles, is spread abroad through various nations; and consequently
in this respect it is necessary for the constitution of the Church to
be like the rite of the Gentiles rather than that of the Jews.
Reply to Objection 3: The priestly power is surpassed by the
episcopal power, as by a power of a different kind; but the episcopal
is surpassed by the papal power as by a power of the same kind. Hence
a bishop can perform every hierarchical act that the Pope can; whereas
a priest cannot perform every act that a bishop can in conferring the
sacraments. Wherefore as regards matters pertaining to the episcopal
Order, all bishops are equal, and for this reason any bishop can
consecrate another bishop.
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