CHAPTER XIX

THE EPISCOPAL OFFICE, ALTHOUGH A STATE OF GREATER PERFECTION THAN IS THE RELIGIOUS LIFE, IS, NEVERTHELESS, NOT TO BE COVETED

ST. PAUL exhorts the Corinthians (1 Ep. xii. 31) to be "zealous for the better gifts." Seeing, then, how far the episcopal office exceeds, in perfection, the religious life, ought men not to be more eager to be made bishops, than to become religious? If anyone who asks this question will give a little consideration to the matter, he will see that, while there is abundant reason why the religious life should be desired, the episcopal office, on the contrary, should, by no means, be coveted. For he who enters religion, renounces himself together with all that belongs to him, and, for the love of God, submits himself to the government of another. On the other hand, he who is promoted to a bishopric, is raised to an exalted position in God's kingdom upon earth. Consequently, as honour and power are not rightfully bestowed on any save on the best among men, it would be presumptuous to aspire to such a dignity.

             St. Augustine, in chapter xix. De civitate Dei, says that, "the Apostle wished to explain what is meant by the episcopate, for it is a title not of honour but of labour. The Latin word episcopus (from which is derived our word episcopate) is precisely the same word as the Greek episkopos, signifying an overseer or superintendent. Hence he is no true bishop who desires to be placed above others, rather than to be of use to them. We need not disguise the truth, that the episcopate is accompanied by honourable leisure. Nevertheless, it is a sublime post, essential in the government of a people, and so much is required for the due performance of the duties connected with it, that no man possessed of common modesty, could aspire to such an office. For, although the love of truth may seek holy leisure; the necessity of charity accepts fitting employment; and if no one lay this burden upon us, we must devote ourselves to truth, both of perception and study. But if the burthen be imposed upon us, we must accept it as a duty of charity." St. Chrysostom, commenting on the words in the Gospel of St. Matthew, "the rulers of the Gentiles have dominion over them," says: "It is well to wish for a good thing, because it be according to our will, and is our reward; but it is vanity to desire a supremacy of honour. The Apostle was not exalted by God because he was an apostle, but because he duly accomplished the work of his apostolate. Worthiness of life is to be desired, not superior dignity."

             We must, further, remark that the religious life leads indeed to perfection, but does not presuppose it; whereas the episcopal dignity presupposes perfection. For he who enters the episcopal state takes upon himself the office of a spiritual teacher. As St. Paul says (1 Tim. ii. 7), "I am appointed a preacher, an Apostle (I say the truth, I lie not), a teacher of the Gentiles, in faith and truth." It would be an absurdity to undertake to teach others to be perfect, without previous personal experience of perfection. St. Gregory says in his Pastoral, "The deeds of a bishop ought to surpass those of his flock, as greatly as his life is removed from theirs." This distinction is clearly expressed by Our Lord. For, when He gave the counsel of poverty, He merely said, "If thou wilt be perfect, go, sell what thou hast, and give to the poor." This shows that the practice of poverty does not presuppose perfection, although it leads men to it. But when He gave St. Peter supremacy over his brethren, He said, "Simon, son of John, lovest thou me"? And when St. Peter answered: "Thou knowest that I love thee," Christ replied, in turn, "Feed my sheep."

             Hence, it is evident, that elevation to the episcopate assumes perfection in the person thus honoured; and that it would be the height of presumption, for any man to consider himself perfect. Even St. Paul says, "Not as though I had already attained or were already perfect" (Philipp. iii. 12). Again, in the same chapter, he adds, "Let us, therefore, as many as are perfect, be thus minded." To desire perfection, and to strive to follow after it, is not presumption. It is that holy zeal to which St. Paul exhorts us, saying, "Be ye, therefore, zealous for the better gifts" (1 Cor. xii. 31). Hence, it is praiseworthy to wish to embrace the religious life, although a desire for the episcopate is gross presumption. St. Gregory says, in his Pastoral, "He who has refused a bishopric has not completely resisted it; and he who has willed to be raised to it, has first seen himself cleansed by the stone of the altar." By these words we are to understand, that a man, chosen for the episcopate, should not absolutely refuse this honour. Nor yet should he aspire to it, unless he knows that he be cleansed in preparation for it. Nor should anyone, who is not thus purified, dare to approach the sacred mysteries. Neither, if he be chosen by divine grace, for this dignity, ought he, through pride disguised as humility, to decline to accept it. But, as it is exceedingly difficult for any man to know whether he be purified or not, the safest course is to decline a bishopric.

             Another point must be considered in our comparison between the religious and episcopal state. The religious life implies a renunciation of earthly possessions; whereas a bishopric is accompanied by great additional wealth. They who become religious give up all they possess, thus showing that they seek not temporal but spiritual goods. They who undertake the episcopal office are frequently wont to think more of temporal, than of eternal riches. St. Gregory says in his Pastoral, "that the truly praiseworthy condition under which to accept a bishopric, would be, if a man were to know, as a certainty, that such an office would involve severe torture." Again, he says, "It is not every man who loves the sanctity of the episcopal office. But that sanctity is completely ignored by those, who, aspiring to such a dignity, are entranced by the idea of having others subject to them, are rejoiced at the thought of being praised, set their hearts on being honoured, and rejoice at the prospect of affluence. In such a case as that, men are coveting worldly advancement under the disguise of an office, in which it is their duty to try to extirpate earthly ambition."

             Again, we must remember that bishops are exposed to many risks. We may, on this point, again quote St. Gregory. He writes in his Pastoral, "It often happens that in the office of governing others, a man loses the habit of good works, which he practised in private life. For on a calm sea, even an inexperienced seaman can steer a vessel; whereas, in a gale, the most experienced mariner may lose his bearings. And may not a position of great power be fitly compared to a tempest of the mind, where the heart is incessantly rocked to and fro by waves of thought, to be dashed to pieces (as by rocks) by some sudden excess of word or deed?" David is quoted by St. Gregory as an example of the dangers to which men in an exalted position are exposed. "David," he says, "whose every act was pleasing in the sight of the Supreme Judge, became, after he was raised to kingly magnificence, puffed up with pride, and so cruelly hardened, as to cause the death of a man. He, who, in former times, refused to slay his captured enemy, was, in his later days, so led away by his desire for a woman, that, to the detriment of his own army, he artfully caused the death of a most loyal soldier."

             He who embraces the religious life escapes the danger of sin. Hence St. Jerome, speaking in the person of a monk, writes, in his Epistle against Vigilantius, "When I forsake the world, I shall not be overcome, because I have fled it; but I shall flee from it, lest by it I should be overcome. There is no security in sleeping near a serpent; for, though perchance it may not molest me, it may on the other hand inflict on me a grievous wound. Thus, it is an act of prudence to enter religious life, in order to avoid the occasions of sin. But he who aspires to the episcopate, has either the extreme presumption to consider that he will be safe in the midst of dangers, or else he is so heedless of his salvation, that he cares not to escape from the occasions of sinning." Hence, we must conclude, that, although the episcopal office be a state of perfection, it cannot, without the sin of covetousness, be desired.