CHAPTER XVI

THE STATE OF PERFECTION IS A CONDITION BEFITTING BISHOPS AND RELIGIOUS

FROM all that has been said it is easy to see which are the classes of men whom the state of perfection befits. We know that there are three roads to the perfection of divine love, to wit the giving up of material possessions; the sacrifice of marriage and of earthly ties; and total self-denial either by death for Christ, or by the abnegation of self-will. Now, they who by vow dedicate their whole lives to these works of perfection, manifestly embrace the state of perfection. And, as in every religious order these three vows are made, it is plain that every form of religious life is included in the state of perfection.

             Again, we have pointed out that there are three elements in the perfection of brotherly love. It is necessary to perfect brotherly love, first, that a man love his enemies and assist them; secondly, that he lay down his life for the brethren either by exposing himself to the danger of death or by devoting his whole life to their service; and thirdly, that he minister to their spiritual needs. Now, bishops are bound to fulfil these three offices of charity. As they undertake the entire charge of their churches, wherein oftentimes many will be found to hate, persecute, and revile them, they are under the obligation of repaying their enemies and persecutors by benevolence and charity, after the example of the Apostles, whose successors they are, and who dwelt among those most hostile to them and laboured for their conversion. Thus were verified the words of Our Lord (Matt. x. 16), "Behold I send you as sheep in the midst of wolves." For, although the Apostles were, so to speak, torn by their enemies, they were not destroyed, but, on the contrary, they converted those who maltreated them. St. Augustine in his book, De Sermone Domini in monte, has the following commentary on the words, "If one strike thee on thy right cheek, turn to him the other also" (Matt. v. 39): "These words (he says), inviting us to mercy, appeal most to such as have to minister to those whom they love, whether they be children, or men of frenzied brain. For, from such persons they suffer much; and they are prepared, if need be, to suffer more. Thus, the great Physician and Master of souls instructs His disciples, that they must bear, with serenity, the follies of those whose salvation they desire to secure. For crime is an indication of a weak mind, as innocence is a proof of perfect strength." Hence St. Paul, writing to the Corinthians, says, "We are reviled and we bless; we are persecuted and we suffer it; we are blasphemed and we entreat" (1 Cor. iv. 12).

             Bishops are further bound to sacrifice their lives for the salvation of those committed to them, and thus to put in practice the words of Our Lord, "I am the Good Shepherd: the Good Shepherd layeth down his life for his sheep" (John x. 11). Speaking of these words, St. Gregory says, "In the Gospel which has been read to you, beloved brethren, you learn both a lesson for yourselves, and the danger which threatens us. There is set before us both the contempt of death, with which we ought to be inspired, and the model that we ought to imitate." He further adds, "Our first duty is, in charity, to distribute our goods to our sheep; and we are further bound, if need be, to serve them by our death. . . . The wolf that cometh upon the sheep signifies any unjust seducer or oppressor of the faithful and the lowly. He that is no true shepherd but only bears the semblance of such, will leave his sheep and take to flight, being too fearful of death to dare to resist iniquity." From these words it is clear, that it is one of the duties of those discharging the episcopal office to face death for the sake of the church committed to them.

             Hence, those who undertake this office are bound to practise such perfection of charity as consists in the sacrifice of their life for the brethren. In the same manner, a bishop is bound by his office to dispense spiritual gifts to his neighbour, and thus to become a mediator between God and man, acting in the place of Him who is "the one Mediator of God and man, the man Christ Jesus" (1 Tim. ii). Moses, speaking as a type of Our Lord, said, "I was the mediator and stood between the Lord and you at that time" (Deut. v. 1). Hence, a bishop must, in the name of his people, offer up prayers and supplications to God. "For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins" (Heb. v. 1). And, on the other hand, he must act with regard to his people as the vicar of God, giving to his flock by the power of the Lord, judgment, instruction, example, and sacraments. St. Paul says, "For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ" (2 Cor. ii. 10). Again, in the same epistle (xiii. 3) he says, "Do you seek a proof of Christ that speaketh in me?" Again (1 Cor. ix. 11), he uses these words, "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?" Now a bishop, at his ordination or consecration, and a religious at his profession, engages himself to this degree of perfection. St. Paul encourages St. Timothy to its practice, in the following words: "Fight the good fight of faith: lay hold on eternal life, whereunto thou art called, and hast confessed a good confession before many witnesses" (1 Tim. vi. 12). This "good confession" is interpreted by the Gloss to mean ordination. Hence, bishops, as well as religious, are bound to a state of perfection. And, as human contracts are drawn up with certain ceremonies, so, both the consecration of bishops and the profession of religious are solemnized by certain rites and blessings. Dionysius (VI. Cap. Eccles. Hierarch.) speaking of monks, says, "On this account the holy law has given them perfect grace, and has vouchsafed to bestow it on them with a certain sanctifying ceremonial (invocatione)."