CHAPTER XVIII

AN ANSWER TO CERTAIN ARGUMENTS WHICH MAY SEEM TO CALL IN QUESTION THE PERFECTION OF THE EPISCOPAL STATE

IT is not difficult to answer the objections brought against the perfection of the Episcopal office. The perfection of fraternal charity springs, as we have seen, from the perfection of the love of God, which in the hearts of some men is so vigorous that it urges them, not only to desire to enjoy God and to serve Him, but likewise for His sake to assist their neighbours. Hence in the 2nd Epistle to the Corinthians (v. 13), St. Paul says, "Whether we be transported in mind" (by contemplation) "it is to God" (i.e. to the glory of God), "or whether we be sober" (in condescension to you) "it is to you," i.e. for your profit; "for the love of Christ presseth us," "causing us (as the Gloss explains) to do all things for you." For it is clear that it is a greater sign of love if a man, for the sake of his friend, be willing to serve another, than if he will only render service to his friend in his own person.

             The argument drawn from the comparison between the perfection of the contemplative and the active life, does not seem to have much bearing on the point in question. A bishop, being singled out as mediator between God and men, must, as minister to men, be pre-eminent in the active life. At the same time he must excel in contemplation, in order to draw from God the spiritual wisdom which he is bound to impart to those committed to his care. Hence St. Gregory says (in Pastoral), "A bishop should be foremost in action, and he should be raised above all men by contemplation. He should be solicitous, lest, on account of external occupation, he relax in his zeal for spiritual affairs; neither should his care for spiritual things lessen his diligence concerning such as are temporal." It may happen, indeed, that a man occupied in the service of others, may suffer some loss of sweetness in contemplation; but this very sacrifice is a proof of the perfection of his love of God. For if, for the sake of doing service to one whom we love, we deprive ourselves of the happiness of being in his presence, we show stronger affection for him, than if we endeavoured always to enjoy his company. St. Paul writing to the Romans (ix. 3) says, "Neither death, nor life shall separate me from the love of God"; he then continues, "I wished myself to be anathema from Christ for my brethren." St. Chrysostom, in his book, De compunctione cordis has the following commentary on these words: "The love of Christ had thus so completely conquered the heart of this Apostle, that, in order to please Him, he was ready to sacrifice His presence, which to him was the thing dear above all others."

             The third objection brought against the perfection of the episcopal state admits of a double answer. First, although a bishop holds certain possessions, he does not regard them as his own; but he distributes them as common property; and thus he does not violate evangelical perfection. On this point Prosper says (XII. quaestione I.), "It is right to possess the property of the Church and to renounce one's own belongings for the love of perfection." Again in the same chapter, after quoting the example of St. Paulinus, he says, "By this action we clearly learn, that it befits us to part with our own possessions for the sake of perfection, and that, without any imperfection, we may possess the common property of the Church."

             We must bear in mind that if anyone has charge of the goods of the Church, and does not gain any personal profit from them, but only acts as a steward or dispenser, he does not fail in evangelical perfection. Were this so, abbots and superiors of monasteries would sin against their vow of poverty and would fail in religious perfection, which cannot at all be admitted. Of course, if a bishop, not content with dispensing the revenues of his see, should make himself their owner by using them to his own personal profit, he would plainly be the possessor of private property; and he would, thus, fail to attain to the perfection of those who renounce everything, and live with nothing of their own. But, it may be thought that bishops fail in the evangelical perfection set forth in the words, "If thou wilt be perfect," etc. (Matt. xix. 21), since they are not only at liberty to possess the property of their Church, but are also free to keep their own patrimony, and to dispose of it by will. This objection is easily answered, if the preceding remarks be called to mind. As we have already said, the renunciation of riches does not constitute perfection; it is merely a means to it. It is quite possible for a man to acquire perfection, without actually giving up what he possesses. This may be made clear by the following example. Our Lord, amongst other counsels of perfection, gave this: "If one strike thee on thy right cheek, turn to him also the other: and if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him. And whomsoever will force thee one mile, go with him other two" (Matt. v. 39). But even the perfect do not obey these words literally. Nay, Our Lord Himself when He suffered a blow on the face, did not turn His other cheek. He said, "If I have spoken evil, give testimony of the evil, but if well why strikest thou me?" (John xviii. 23). Neither did St. Paul, when he was smitten, offer his cheek. He exclaimed, "God shall strike thee, thou whited wall" (Acts xxiii. 3).

             Hence, we see that it is not necessary that these counsels should be actually obeyed; but, as St. Augustine says in his book De Sermone Domini in Monte, they are to be understood as signifying the preparation of the heart. For, perfection consists in a man's readiness to perform any work that may be required of him. In like manner St. Augustine cites in his book Quaestionum Evangelii (and we find the same in Decretis, Dist. xli.), Our Lord's words, "Wisdom is justified by all her children," as proving that the sons of wisdom understand that justice consists neither in eating nor in abstinence, but in suffering want with patience. St. Paul expresses the same thought when he writes to the Philippians (iv. 12), "I know both how to abound and to suffer need."

             Religious learn this serenity and patience in bearing poverty, by their practice of possessing nothing. Bishops, on the other hand, may attain to it, by exercising solicitude about their church, and by fraternal charity, which ought to make them willing not merely to sacrifice their money, but, if need be, their very life for their flocks. St. Chrysostom says in his Dialogue, "Monks do in truth wage a severe war." He then adds, "For the fasting, and vigils, and other penitential exercises of the monastic state are very hard and painful. But in the episcopal state, the conflict is more felt by the soul than by the body." The saint further, by way of example, draws a comparison between a craftsman, who, by means of various instruments, produces marvellous pieces of mechanism, and a philosopher who displays his skill merely by the operations of his intellect.

             It may be urged, that bishops are bound to practise this perfection of the renunciation of riches, not in will alone, but also in deed. For, when Our Lord sent His disciples on their mission, He said to them: "Do not possess gold, nor silver, nor money in your purses: nor scrip for your journey, nor two coats, nor shoes, nor a staff" (Matt. x. 9). Now, as bishops are the successors of the Apostles, they ought to obey the precept given to the Apostles. But this conclusion is clearly fallacious. For some of the most saintly bishops of the Church, whose holiness is beyond question, such as Athanasius, Hilary, and many of their successors, have not observed this command of Our Lord. As St. Augustine says, in his book Contra mendacium, "We must not only bear in mind the precepts of God, but we must also be attentive to the lives and customs of the just." For, although we fail to understand many things that are written for us, we can gather their meaning from the deeds of the saints, and thus learn in what sense we are to interpret them. It is on this account, that the Holy Spirit, Who speaks by the Scriptures, inspires the actions of the Saints. St. Paul tells us the same truth when he says, "Whosoever are led by the Spirit of God, they are the sons of God" (Rom. viii. 14). Hence, we have no right to conclude that what is commonly done by holy men, is contrary to the Divine commandments. Our Lord, in the chapter of St. Matthew already quoted, gives a reason for His words to His Apostles, bidding them not to possess anything, nor to take anything on their journey. "The labourer," He says, "is worthy of his hire." Thus He gives a permission, not a command, to His disciples, to accept hospitality. Therefore, if any one of them desired not to avail himself of this permission, but preferred to carry provisions with him, he would not be disobeying a precept of his Master. For there is a difference between disobeying a command, and omitting (after the example of St. Paul) to make use of a permission.

             We may further understand these words of Christ to the Apostles, by remembering that He was sending them to preach to the Jews, with whom it was customary for the teachers to live by the contributions of their disciples. Our Lord (says St. Chrysostom) desired, first, that His disciples should be above suspicion, and should not be thought to be preaching for the sake of gain. Secondly, He wished them to be free from anxiety about material things. Thirdly, He willed that they should, by experience, learn that, without anxiety on their part, His power could provide them with all that they might need. But He acted differently on the Eve of His Passion, when He was about to send them forth to preach to the Gentiles. For, then, He said to them, "When I sent you without purse, and scrip, and shoes, did you want anything? But they said: nothing. Then said He unto them: But now he that hath a purse let him take it, and likewise a scrip" (Luke xxii). These words prove that bishops, as successors of the Apostles, are not bound to possess nothing, nor to carry nothing with them on their journeys.