CHAPTER XXIII

AN ANSWER TO THE FOREGOING ARGUMENTS, IN WHICH AN ATTEMPT WAS MADE TO SHOW THAT ARCHDEACONS AND PARISH PRIESTS ARE IN A HIGHER DEGREE OF PERFECTION THAN ARE RELIGIOUS

WE will now carefully examine each of the arguments quoted in the last chapter, in order to show how truly they may be set aside, as frivolous, absurd, and erroneous.

             First. We are told that certain canonical decrees prove that archdeacons and pastors of souls are in a fixed state. This argument is worthless, for the Canons in question speak, not of the state, of the clergy, but of their rank. The words used in LXXXI. distinctione are, "Henceforth, should any bishop, priest, or deacon, take a wife, or keep one whom he has married, let him be degraded from his rank." Again (in XIV. quaestion. IV. can. "Si quis dicetur"), we find the following passage, "If any man, forgetful of the Law of the Lord, and of the words of Holy Scripture 'who has not given his money out at usury' shall, after the constitution of the Great Council, have committed usury, or received interest on his money, or enriched himself by any dishonest practice, or by selling or buying wine, corn or property of any kind, let him be degraded from his rank; and let him be considered an outcast from the clergy." Thus, these words cannot be understood to speak of clerical state, but of that clerical rank which must necessarily exist. For, wheresoever there be any order or superiority, there must be specified degrees of rank.

             With regard to the second argument, we may say that its absurdity is so patent, that none can fail to see it. No one doubts that the word state is used with several meanings. For he who is erect is said to stand. We also distinguish between the state of beginners, of proficients, and of the perfect. To stand also means to be firm. Thus St. Paul says (1 Cor. xv. 58), "Be ye steadfast and immoveable: always abounding in the work of the Lord." But this is not the usual way in which the word state is used. We employ it, rather, to indicate a certain condition; we say, a state of liberty, or a state of slavery. It is made use of in this sense in II. quaest. VI., where these words occur, "If we should by chance be appealed to in a capital charge, or in a suit concerning a state, we must act at our own discretion, not by means of examiners." If we accept the word state in this sense, it is true to say, that they embrace the state of perfection who, as we have before said, bind themselves to the service of works of perfection. This cannot be the case save by a vow, implying a perpetual obligation of service or servitude, as opposed to liberty. As long, then, as a man is free to abandon the works of perfection, he is not in a state of perfection.

             The third objection is, likewise, so frivolous, that it would seem hardly to need an answer. In the words, "Priests who govern well," there is no mention either of a state, or of perfection. Government does not indicate a state, but a rank. Honour is due, not only to perfection, but to all who do good works; and this fact is shown by the very words, "they that govern well." We read, also, in the Epistle to the Romans (ii. 10), "Glory and peace and honour to every one that worketh good."

             The fourth argument contains a manifest untruth. We are told, that, in the days of SS. Jerome and Augustine, a bishop and priest were one and the same. Now, St. Augustine expressly says the opposite in his epistle ad Hieronymum. We give his words. "Although," he says, "in the language of good men, which has become current in the Church, the episcopate is accounted greater than the priesthood, it is nevertheless, in many things less." But as some men may deny, that, in the days of St. Jerome, bishops were generally regarded as superior to priests, we will quote the authority of Dionysius, who wrote concerning the order of ecclesiastical hierarchy, as it was established in the primitive Church. These are his words: "There are three orders in the ecclesiastical hierarchy, to wit, bishops, priests, and deacons" (V. cap. Eccl. hierarch.). We may remark, that the same writer speaks of deacons as composing the purifying order, of priests as forming the illuminative order, and of bishops as being the order producing perfection. "There are further," he continues, "three other orders corresponding to the three already mentioned. For, the order of the unpurified is subject to that of the deacons, whose duty it is to cleanse. The order of those needing light (i.e., the holy people of God) is subject to the order of priests, whose office it is to illuminate by the administration of the Sacraments. The order of the perfect (i.e., the monks) is subject to the order of bishops, and is by them, instructed in, and elevated to, sublime perfection." Hence, we see that Dionysius attributes perfection only to bishops and monks: to bishops as to the more perfect, to monks as perfect. But, lest anyone should make the objection, that he describes an ecclesiastical hierarchy established by the Apostles, whereas, by the institution of Our Lord, bishops and priests were one and the same, we will disprove this fallacy by quoting the words of the Gloss on St. Luke (x. 1), "After these things the Lord appointed, etc." The Gloss observes that, "whereas the first order, that of the bishops, is represented by the Apostles, the second order, that of the priesthood, is typified by the seventy-two disciples."

             It is strange how those who uphold this argument, appear to misunderstand simple words. They assert, that it is only since the days of St. Jerome, that bishops have been distinguished from priests. Yet, if anyone will examine the Old Law, of which the priesthood prefigured our priesthood, he will see that the High Priests were an order distinct from the priests. It is stated (distinct. XXI. cap. De quibus), that, "The High Priests and inferior priests were instituted by Moses, who, at the bidding of the Lord, anointed Aaron to be High Priest, and his sons inferior priests." This passage proves that the words of St. Jerome have been misinterpreted. For, the Saint does not say, that in the primitive Church the order, or state, of the episcopate and that of the priesthood was one and the same. What he says is, that the same word was used to designate the two orders. For priests spoke of bishops, literally, as superintendents; and bishops used the same word of priests, on account of their priestly dignity. Hence Isidore says (and it is laid down, distinct. XXI. cap. Cleros) that, "the inferior clergy, although priests, have not attained to the highest dignity of the pontificate; for their foreheads are not anointed with chrism; neither have they power to confer the Holy Ghost, a power, as we know from the Acts of the Apostles, reserved to bishops. Hence (he concludes), in the early Church the same word was used both for bishops and priests; for the name denotes dignity and not age." There is a difference in the thing signified; but the same word is, on account of the priestly dignity, used both for bishops and priests. In later times, however, it was found necessary, for the removal of a schism, arising from the similarity of name, to make a distinction in the appellation of the ranks of the clergy. Since then, the superior priesthood only has been called the episcopate; and the inferior clergy are known, simply, as priests.

             The argument brought forward in the fifth objection is not tenable. The contemplative life is superior to the active, not, merely, because it is more secure, but simply because it is better. This, Our Lord's own words point out: "Mary hath chosen the better part" (Luke x. 43). And in so far as contemplation is superior to activity, so much the more would he seem to do for God, who, at the expense of his much loved contemplation, devotes himself, for God's sake, to his neighbour's salvation. Hence, it is a proof of a greater perfection of charity, to be willing, for the love of God and of our neighbour, to labour for the salvation of others, even though, by so doing, contemplation be somewhat impaired, than to cleave so closely to the sweetness of contemplation as to be unwilling to sacrifice it, even for the salvation of others. St. Paul was so zealous for the salvation of his brethren, that he desired, for their sake, not merely the prolongation of this present life, but also the temporary postponement of the Beatific vision. His own words to the Philippians (i. 23) are a proof of his disposition. "I am straitened," he says, "between two: having a desire to be dissolved and to be with Christ, a thing by far the better. But to abide still in the flesh, is needful for you."

             If by perfection of charity we mean (according to the teaching of St. Augustine), preparation of heart, many who lead a contemplative life have attained to a degree of charity not found in some who are entirely occupied in labouring for the salvation of their neighbour. For, many contemplatives are ready, in order to please God, to suspend for a time their cherished contemplation, in order to devote themselves to the welfare of their brethren. Whereas, those who are busied in exterior works, are often led to engage in them, rather from the tedium which they experience in contemplation, than from the desire of attaining to the fulness of divine love, which would induce them to lay aside for a time that contemplation which is their delight. But, the faults of individuals do not detract from the merit of any state or office; and care for the salvation of others must always be esteemed an act of perfection, since it pertains to the love, both of God, and of our neighbour.

             But, here we must remember, that not everyone who performs acts of perfection, is necessarily in a state of perfection. No one doubts, that a life of virginity pertains to perfection. Our Lord says of it: "He that can take let him take" (Matt. xix. 12). And St. Paul writes to the Corinthians, (1 Ep. vii. 25), "Concerning virgins I have no commandment from the Lord, but I give a counsel." Now there are counsels concerning the works of perfection; nevertheless a life of virginity without a vow, does not constitute a state of perfection. St. Augustine says, in his book, De virginibus, "Virginity is not honoured because it is virginity, but because it is dedicated to God. And by this consecration, even virginity of the body, preserved by piety, becomes spiritual." And, again, he says, "That continence is to be numbered among the goods of the soul, by which the body is preserved inviolate, for the Creator of soul and body, and which is dedicated and consecrated to Him."

             Now, it is clear, that neither archdeacons nor parish priests, even if they are entrusted with the care of souls, are bound by vow to that office. If they were, they could not relinquish an archidiaconate or a parish, without a dispensation from him who has power to annul perpetual vows. Hence, although an archdeacon, or a parish priest performs a work of perfection or accepts a position involving such work, he is, nevertheless, not in a state of perfection. And, if we reflect carefully, we shall see that the religious life is, really, the state of perfection; since, by the vow of their order, religious are obliged, more strictly than are archdeacons or priests, to submit to their bishops, in all that regards the cure of souls, such as preaching and hearing confessions.

             With regard to the sixth objection, we declare that, as has been already shown, it is untrue to say that there cannot be increase, or perfection of charity, in a person who is not living in a state of perfection. Some men live in a state of perfection, while their charity is either very imperfect, or does not exist; for there are many religious and bishops living in a state of mortal sin. But, on the other hand, the fact that there are many good parish priests, whose charity is perfect, and who are ready to lay down their lives for others, does not prove that they are in a state of perfection. For there are many laymen, even married people, who have attained to such perfection of charity, that they, also, are willing to die for their neighbour. This virtue, however, does not prove such persons to be in a state of perfection.

             As for the seventh objection, viz. that the deacons appointed by the Apostles were in a state of perfection, there is no proof of the truth of this assertion, either in the text of the Bible, or in the Gloss. We are told that the deacons were "filled with the Holy Spirit and with wisdom"; but this merely shows, that they possessed that perfection of grace which may exist in those who are not in a state of perfection. And the fact that they ministered around the altar, only points out that they held a certain high rank in the Church. For, as we have before said, there is a difference between a state and a rank. It is, nevertheless, true that the deacons were in that state of perfection, to which Our Lord referred when He said, "If thou wilt be perfect, go, sell what thou hast, and follow Me" (Matt. xix. 21). For the deacons followed Christ, forsaking all things, and possessing nothing of their own, but having all things in common (Acts iv.). It is on their-example that religious orders are moulded.

             In the eighth objection it is maintained that the archdeacons SS. Stephen, Lawrence, and Vincent, were in a state of perfection. They most certainly were. But this state was due, not to the fact that they were archdeacons, but that they were martyrs. Martyrdom surpasses all religious perfection. St. Augustine in his book De virginibus, says, "Ecclesiastical authority gives us the plainest evidence of this fact. For, by the authority of the Church, it is made known to the faithful, in what places the names of martyrs and of holy women deceased, are mentioned at the mysteries of the altar." Yet, I say, that even though Sebastian and George were in a state of perfection, we cannot, on their account, call the military life a state of perfection.

             The ninth objection brought against us, is, that parish priests and archdeacons resemble bishops rather than religious. This is true as regards their work, to wit the care of souls committed to them. But it is not the case with regard to that perpetual obligation, which is essential to a state of perfection. From the point of view of obligation, religious, as has been pointed out, resemble bishops more closely than do archdeacons or parish priests.

             We fully agree with the tenth proposition, viz. that the administration of ecclesiastical property does not detract from the state of perfection. Were this the case, the superiors and ministers of temporal affairs in religious orders would become imperfect. But perfection is weakened in those who do not renounce all that they possess, for the sake of Christ, and who make a profit out of the revenues of the Church, as if they were their own property.

             They who put forward the eleventh objection, are plainly led astray by the folly of Vigilantius, against whom St. Jerome thus writes, "Those who assert that it is more perfect to keep the use of their own goods and to distribute their income among the poor in driblets, rather than to renounce and give away all their possessions at once, must take their answer, not from me, but from the Lord, who said, 'If thou wilt be perfect, go, sell all that thou hast, and give to the poor, and come follow me.' He is speaking to those who desire to be perfect, and who, with the Apostles, leave father, boat, and net. He whose example thou dost praise, is in the second or third rank of perfection." Further, it is incorrect to say that archdeacons and parish priests are more perfect than monks, because they show hospitality and monks do not. For, as religious renounce all that they possess, they have no means of entertaining guests.

             The twelfth argument, viz. that the most agreeable offering that can be made to God is zeal for souls, is undoubtedly true. But a certain order must be observed in this zeal. A man must, first, have zeal for his own soul, and strip it of all earthly affections in accordance with those words of the wise man (Eccles. xxx. 24), "Have pity on thine own soul, pleasing God." This duty is pointed out by St. Augustine (XXI. De civitate Dei). Now, if a man, having arrived at contempt for earthly concerns, and even for himself, proceed, further, to zeal for the soul of others, he will, thereby, offer a more perfect sacrifice to God, than he would have presented by zeal only for his own salvation. But the most perfect of all offerings that can be made to the Almighty, is the obligation, whereby bishops and religious are bound, by vow or profession, to live a life of zeal for souls.

             The thirteenth argument, viz. that, as a patriarch presides in his patriarchate, and a bishop in his see, so, likewise, an archdeacon rules in his archidiaconate, and a pastor in his parish, is manifestly faulty. For, a bishop rules the whole of his diocese; whereas archdeacons and parish priests have their sphere of government allotted to them by their bishop; they are, so to speak, his lieutenants. The Gloss, commenting on the words of St. Paul (1 Cor. xii. 28), "helps, governments," interprets these "helps" as coadjutors to their superiors as was Titus to St. Paul, or as archdeacons are to their bishops. "Governments," according to the Gloss, signify the clergy of inferior rank, such as priests, whose duty it is to teach. This interpretation is borne out by the words used by the bishop in the ordination of priests: "Inasmuch as we are weaker than they (i.e. than the Apostles), by so much the more do we need these helps." Hence, it is laid down (XVI. quaest. I. cap. Cunctis), "That all priests, deacons and other clerics, must do nothing, without the permission of their own bishop." Thus, without the license of his bishop, a priest cannot celebrate Mass, nor baptize in his own parish. This rule is again established in distinct. LXXX., "Priests shall do nothing without the command and advice of their bishop."

             The fourteenth objection bears witness to the sentiments of those that make it. It is founded on the fact, that priests when guilty of heinous crimes, are imprisoned in monasteries. "When crafty people say what is true," observes St. Gregory (X. Moral), "it is very difficult for them to conceal their secret ambition." Those who bring forward the argument about the imprisonment of criminal priests, conclude that priests are in a state of perfection in which monks are not, because guilty priests are condemned to a rigorous penance, which innocent religious voluntarily embrace. But that state is highest before God which is the most lowly in the eyes of the world. For, "he that humbleth himself shall be exalted" (Luke xiv. 11), and "God hath chosen the poor of this world, rich in faith and heirs of the Kingdom" (James ii. 5). But those who are ambitious of the glory of this world, reckon earthly honour to be a state; and they account as abject, whatsoever the world despises.