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Objection 1: It would seem that the religious state is more perfect
than that of prelates. For our Lord said (Mt. 19:21): "If
thou wilt be perfect, go" and "sell" all "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.
Objection 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); 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.
Objection 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
[Lk. 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 to Objection 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 (Article
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 Questions. 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 to Objection 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 to Objection 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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