Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that also parish priests and archdeacons are more perfect than religious. For Chrysostom says in his Dialogue (De Sacerdot. vi): "Take for example a monk, such as Elias, if I may exaggerate somewhat, he is not to be compared with one who, cast among the people and compelled to carry the sins of many, remains firm and strong." A little further on he says: "If I were given the choice, where would I prefer to please, in the priestly office, or in the monastic solitude, without hesitation I should choose the former." Again in the same book (ch. 5) he says: "If you compare the toils of this project, namely of the monastic life, with a well-employed priesthood, you will find them as far distant from one another as a common citizen is from a king." Therefore it would seem that priests who have the cure of souls are more perfect than religious.

Objection 2: Further, Augustine says (ad Valerium, Ep. xxi): "Let thy religious prudence observe that in this life, and especially at these times, there is nothing so difficult, so onerous, so perilous as the office of bishop, priest, or deacon; while in God's sight there is no greater blessing, if one engage in the fight as ordered by our Commander-in-chief." Therefore religious are not more perfect than priests or deacons.

Objection 3: Further, Augustine says (Ep. lx, ad Aurel.): "It would be most regrettable, were we to exalt monks to such a disastrous degree of pride, and deem the clergy deserving of such a grievous insult," as to assert that 'a bad monk is a good clerk,' "since sometimes even a good monk makes a bad clerk." And a little before this he says that "God's servants," i.e. monks, "must not be allowed to think that they may easily be chosen for something better," namely the clerical state, "if they should become worse thereby," namely by leaving the monastic state. Therefore it would seem that those who are in the clerical state are more perfect than religious.

Objection 4: Further, it is not lawful to pass from a more perfect to a less perfect state. Yet it is lawful to pass from the monastic state to a priestly office with a cure attached, as appears (XVI, qu. i, can. Si quis monachus) from a decree of Pope Gelasius, who says: "If there be a monk, who by the merit of his exemplary life is worthy of the priesthood, and the abbot under whose authority he fights for Christ his King, ask that he be made a priest, the bishop shall take him and ordain him in such place as he shall choose fitting." And Jerome says (Ad Rustic. Monach., Ep. cxxv): "In the monastery so live as to deserve to be a clerk." Therefore parish priests and archdeacons are more perfect than religious.

Objection 5: Further, bishops are in a more perfect state than religious, as shown above (Article 7). But parish priests and archdeacons. through having cure of souls, are more like bishops than religious are. Therefore they are more perfect.

Objection 6: Further, virtue "is concerned with the difficult and the good" (Ethic. ii, 3). Now it is more difficult to lead a good life in the office of parish priest or archdeacon than in the religious state. Therefore parish priests and archdeacons have more perfect virtue than religious.

On the contrary, It is stated (XIX, qu. ii, cap. Duce): "If a man while governing the people in his church under the bishop and leading a secular life is inspired by the Holy Ghost to desire to work out his salvation in a monastery or under some canonical rule, since he is led by a private law, there is no reason why he should be constrained by a public law." Now a man is not led by the law of the Holy Ghost, which is here called a "private law," except to something more perfect. Therefore it would seem that religious are more perfect than archdeacons or parish priests.

I answer that, When we compare things in the point of super-eminence, we look not at that in which they agree, but at that wherein they differ. Now in parish priests and archdeacons three things may be considered, their state, their order, and their office. It belongs to their state that they are seculars, to their order that they are priests or deacons, to their office that they have the cure of souls committed to them.

Accordingly, if we compare these with one who is a religious by state, a deacon or priest by order, having the cure of souls by office, as many monks and canons regular have, this one will excel in the first point, and in the other points he will be equal. But if the latter differ from the former in state and office, but agree in order, such as religious priests and deacons not having the cure of souls, it is evident that the latter will be more excellent than the former in state, less excellent in office, and equal in order.

We must therefore consider which is the greater, preeminence of state or of office; and here, seemingly, we should take note of two things, goodness and difficulty. Accordingly, if we make the comparison with a view to goodness, the religious state surpasses the office of parish priest or archdeacon, because a religious pledges his whole life to the quest of perfection, whereas the parish priest or archdeacon does not pledge his whole life to the cure of souls, as a bishop does, nor is it competent to him, as it is to a bishop, to exercise the cure of souls in chief, but only in certain particulars regarding the cure of souls committed to his charge, as stated above (Article 6, ad 2). Wherefore the comparison of their religious state with their office is like the comparisons of the universal with the particular, and of a holocaust with a sacrifice which is less than a holocaust according to Gregory (Hom. xx in Ezech.). Hence it is said (XIX, qu. i, can. Clerici qui monachorum.): "Clerics who wish to take the monastic vows through being desirous of a better life must be allowed by their bishops the free entrance into the monastery."

This comparison, however, must be considered as regarding the genus of the deed; for as regards the charity of the doer it happens sometimes that a deed which is of less account in its genus is of greater merit if it be done out of greater charity.

On the other hand, if we consider the difficulty of leading a good life in religion, and in the office of one having the cure of souls, in this way it is more difficult to lead a good life together with the exercise of the cure of souls, on account of outward dangers: although the religious life is more difficult as regards the genus of the deed, by reason of the strictness of religious observance. If, however, the religious is also without orders, as in the case of religious lay brethren, then it is evident that the pre-eminence of order excels in the point of dignity, since by holy orders a man is appointed to the most august ministry of serving Christ Himself in the sacrament of the altar. For this requires a greater inward holiness than that which is requisite for the religious state, since as Dionysius says (Eccl. Hier. vi) the monastic order must follow the priestly orders, and ascend to Divine things in imitation of them. Hence, other things being equal, a cleric who is in holy orders, sins more grievously if he do something contrary to holiness than a religious who is not in holy orders: although a religious who is not in orders is bound to regular observance to which persons in holy orders are not bound.

Reply to Objection 1: We might answer briefly these quotations from Chrysostom by saying that he speaks not of a priest of lesser order who has the cure of souls, but of a bishop, who is called a high-priest; and this agrees with the purpose of that book wherein he consoles himself and Basil in that they were chosen to be bishops. We may, however, pass this over and reply that he speaks in view of the difficulty. For he had already said: "When the pilot is surrounded by the stormy sea and is able to bring the ship safely out of the tempest, then he deserves to be acknowledged by all as a perfect pilot"; and afterwards he concludes, as quoted, with regard to the monk, "who is not to be compared with one who, cast among the people . . . remains firm"; and he gives the reason why, because "both in the calm end in the storm he piloted himself to safety." This proves nothing more than that the state of one who has the cure of souls is fraught with more danger than the monastic state; and to keep oneself innocent in face of a greater peril is proof of greater virtue. on the other hand, it also indicates greatness of virtue if a man avoid dangers by entering religion; hence he does not say that "he would prefer the priestly office to the monastic solitude," but that "he would rather please" in the former than in the latter, since this is a proof of greater virtue.

Reply to Objection 2: This passage quoted from Augustine also clearly refers to the question of difficulty which proves the greatness of virtue in those who lead a good life, as stated above (ad 1).

Reply to Objection 3: Augustine there compares monks with clerics as regards the pre-eminence of order, not as regards the distinction between religious and secular life.

Reply to Objection 4: Those who are taken from the religious state to receive the cure of souls, being already in sacred orders, attain to something they had not hitherto, namely the office of the cure, yet they do not put aside what they had already. For it is said in the Decretals (XVI, qu. i, can. De Monachis): "With regard to those monks who after long residence in a monastery attain to the order of clerics, we bid them not to lay aside their former purpose."

On the other hand, parish priests and archdeacons, when they enter religion, resign their cure, in order to enter the state of perfection. This very fact shows the excellence of the religious life. When religious who are not in orders are admitted to the clerical state and to the sacred orders, they are clearly promoted to something better, as stated: this is indicated by the very way in which Jerome expresses himself: "So live in the monastery as to deserve to be a clerk."

Reply to Objection 5: Parish priests and archdeacons are more like bishops than religious are, in a certain respect, namely as regards the cure of souls which they have subordinately; but as regards the obligation in perpetuity, religious are more like a bishop, as appears from what we have said above (Articles 5,6).

Reply to Objection 6: The difficulty that arises from the arduousness of the deed adds to the perfection of virtue; but the difficulty that results from outward obstacles sometimes lessens the perfection of virtue---for instance, when a man loves not virtue so much as to wish to avoid the obstacles to virtue, according to the saying of the Apostle (1 Cor. 9:25), "Everyone that striveth for the mastery refraineth himself from all things": and sometimes it is a sign of perfect virtue---for instance, when a man forsakes not virtue, although he is hindered in the practice of virtue unawares or by some unavoidable cause. In the religious state there is greater difficulty arising from the arduousness of deeds; whereas for those who in any way at all live in the world, there is greater difficulty resulting from obstacles to virtue, which obstacles the religious has had the foresight to avoid.

Articulus 8

Argumentum 1

Ad octavum sic proceditur. Videtur quod etiam presbyteri curati et archidiaconi sint maioris perfectionis quam religiosi.

Dicit enim chrysostomus, in suo dialogo, si talem mihi aliquem adducas monachum qualis, ut secundum exaggerationem dicam, elias fuit, non tamen illi comparandus est qui, traditus populis et multorum peccata ferre compulsus, immobilis perseverat et fortis.

Et parum post dicit, si quis mihi proponeret optionem ubi mallem placere, in officio sacerdotali an in solitudine monachorum, sine comparatione eligerem illud quod prius dixi.

Et in eodem libro dicit, si quis bene administrato sacerdotio illius propositi, scilicet monachalis, sudores conferat, tantum eos distare reperiet quantum inter privatum distat et regem.

Ergo videtur quod sacerdotes habentes curam animarum sint perfectiores religiosis.

Argumentum 2

Praeterea, Augustinus dicit, in epistola ad valerium, cogitet religiosa prudentia tua nihil esse in hac vita, maxime hoc tempore, difficilius, laboriosius, periculosius episcopi aut presbyteri aut diaconi officio, sed apud deum nihil beatius, si eo modo militetur quo noster imperator iubet.

Non ergo religiosi sunt perfectiores presbyteris aut diaconibus.

Argumentum 3

Praeterea, Augustinus dicit, ad Aurelium, nimis dolendum est, si ad tam ruinosam superbiam monachos subrigimus, et tam gravi contumelia clericos dignos putamus, ut scilicet dicatur quod malus monachus bonus clericus est, cum aliquando bonus etiam monachus vix bonum clericum faciat.

Et Paulo ante praemittit, non esse viam dandam servis dei, idest monachis, ut se facilius putent eligi ad aliquid melius, scilicet clericatum, si facti fuerint deteriores, scilicet abiecto monachatu. Ergo videtur quod illi qui sunt in statu clericali, sint perfectiores religiosis.

Argumentum 4

Praeterea, non licet de statu maiori ad minorem transire. Sed de statu monastico transire licet ad officium presbyteri curam habentis, ut patet XVI, qu. I, ex decreto Gelasii Papae, qui dicit, si quis monachus fuerit qui, venerabilis vitae merito, sacerdotio dignus praevideatur; et abbas sub cuius imperio regi christo militat, illum fieri presbyterum petierit, ab episcopo debet eligi, et in loco quo iudicaverit ordinari.

Et Hieronymus dicit, ad rusticum monachum, sic vive in monasterio ut clericus esse merearis.

Ergo presbyteri curati et archidiaconi sunt perfectiores religiosis.

Argumentum 5

Praeterea, episcopi sunt in statu perfectiori quam religiosi, ut ex supra dictis patet.

Sed presbyteri curati et archidiaconi, ex eo quod habent curam animarum, similiores sunt episcopis quam religiosi. Ergo sunt maioris perfectionis.

Argumentum 6

Praeterea, virtus consistit circa difficile et bonum, ut dicitur in II ethic..

Sed difficilius est quod aliquis bene vivat in officio presbyteri curati vel archidiaconi quam in statu religionis. Ergo presbyteri curati vel archidiaconi sunt perfectioris virtutis quam religiosi.

Sed Contra

Sed contra est quod dicitur XIX, qu. II, cap. Duae, si quis in ecclesia sua sub episcopo populum retinet et saeculariter vivit, si, afflatus spiritu sancto, in aliquo monasterio vel regulari canonica salvari se voluerit, quia lege privata ducitur, nulla ratio exigit ut publica constringatur.

Sed non ducitur aliquis a lege spiritus sancti, quae ibi dicitur lex privata, nisi in aliquid perfectius.

Ergo videtur quod religiosi sint perfectiores quam archidiaconi vel presbyteri curati.

Corpus

Respondeo dicendum quod comparatio supereminentiae non habet locum inter aliquos ex ea parte in qua conveniunt, sed ex ea parte in qua differunt. In presbyteris autem curatis et archidiaconis tria est considerare, scilicet statum, ordinem et officium.

Ad statum pertinet quod saeculares sunt; ad ordinem, quod sunt sacerdotes vel diaconi; ad officium, quod curam animarum habent sibi commissam. Si igitur ex alia parte ponamus statu religiosum, ordine diaconum vel sacerdotem, officio curam animarum habentem, sicut plerique monachi et canonici regulares habent, in primo quidem excellit, in aliis autem par erit. Si autem differat secundus a primo statu et officio, conveniat autem ordine, sicut sunt religiosi sacerdotes et diaconi curam animarum non habentes, manifestum est quod secundus primo erit statu quidem excellentior officio autem minor, ordine vero aequalis. Est ergo considerandum quae praeeminentia potior sit, utrum status, vel officii.

Circa quod duo attendenda videntur, scilicet bonitas et difficultas. Si ergo fiat comparatio secundum bonitatem, sic praefertur status religionis officio presbyteri curati vel archidiaconi, quia religiosus totam vitam suam obligat ad perfectionis studium; presbyter autem curatus vel archidiaconus non obligat totam vitam suam ad curam animarum, sicut episcopus; nec etiam ei competit principalem curam subditorum habere, sicut episcopis; sed quaedam particularia circa curam animarum eorum officio committuntur, ut ex dictis patet.

Et ideo comparatio status religionis ad eorum officium est sicut universalis ad particulare, et sicut holocausti ad sacrificium, quod est minus holocausto, ut patet per Gregorium, super Ezech.. Unde et XIX, qu. I, dicitur, clericis qui monachorum propositum appetunt, quia meliorem vitam sequi cupiunt, liberos eis ab episcopo in monasteriis oportet largiri ingressus.

Sed haec comparatio intelligenda est secundum genus operis. Nam secundum caritatem operantis, contingit quandoque quod opus ex genere suo minus existens, magis est meritorium, si ex maiori caritate fiat. Si vero attendatur difficultas bene conversandi in religione, et in officio habentis curam animarum, sic difficilius est bene conversari cum cura animarum, propter exteriora pericula, quamvis conversatio religionis sit difficilior quantum ad ipsum genus operis, propter arctitudinem observantiae regularis. Si vero religiosus etiam ordine careat, sicut patet de conversis religionum, sic manifestum est excellere praeeminentiam ordinis quantum ad dignitatem, quia per sacrum ordinem aliquis deputatur ad dignissima ministeria, quibus ipsi christo servitur in sacramento altaris, ad quod requiritur maior sanctitas interior quam requirat etiam religionis status; quia, sicut dionysius dicit, VI cap. Eccles. Hier., monasticus ordo debet sequi sacerdotales ordines, et ad eorum imitationem in divina ascendere.

Unde gravius peccat, ceteris paribus, clericus in sacris ordinibus constitutus, si aliquid contrarium sanctitati agat, quam aliquis religiosus qui non habet ordinem sacrum, quamvis laicus religiosus teneatur ad observantias regulares, ad quas illi qui sunt in sacris ordinibus non tenentur.

Ad 1

Ad primum ergo dicendum quod ad illas auctoritates chrysostomi breviter responderi posset quod non loquitur de sacerdote curato minoris ordinis, sed de episcopo, qui dicitur summus sacerdos.

Et hoc convenit intentioni illius libri, in quo consolatur se et basilium de hoc quod erant in episcopos electi. Sed hoc praetermisso, dicendum est quod loquitur quantum ad difficultatem.

Praemittit enim, cum fuerit gubernator in mediis fluctibus et de tempestate navem liberare potuerit, tunc merito testimonium perfecti gubernatoris ab omnibus promeretur.

Et post concludit quod supra positum est de monacho, qui non est comparandus illi qui, traditus populis, immobilis perseverat, et subdit causam, quia sicut in tranquillitate, ita in tempestate gubernavit seipsum.

Ex quo nihil aliud ostendi potest nisi quod periculosior est status habentis curam animarum quam monachi, in maiori autem periculo innocentem se servare est maioris virtutis indicium.

Sed hoc etiam ad magnitudinem virtutis pertinet, quod aliquis vitet pericula religionem intrando.

Unde non dicit quod mallet esse in officio sacerdotali quam in solitudine monachorum, sed quod mallet placere in hoc quam in illo, quia hoc est maioris virtutis argumentum.

Ad 2

Ad secundum dicendum quod etiam illa auctoritas Augustini manifeste loquitur quantum ad difficultatem, quae ostendit magnitudinem virtutis in his qui bene conversantur, sicut dictum est.

Ad 3

Ad tertium dicendum quod Augustinus ibi comparat monachos clericis quantum ad distantiam ordinis, non quantum ad distantiam religionis et saecularis vitae.

Ad 4

Ad quartum dicendum quod illi qui a statu religionis assumuntur ad curam animarum, cum prius essent in sacris ordinibus constituti assequuntur aliquid quod prius non habebant, scilicet officium curae, non autem deponunt quod prius habebant, scilicet religionis statum; dicitur enim in decretis, XVI causa, qu. I, de monachis qui, diu morantes in monasteriis, si postea ad clericatus ordines pervenerint, statuimus non debere eos a priori proposito discedere.

Sed presbyteri curati vel archidiaconi, quando religionem ingrediuntur, curam deponunt ut adipiscantur perfectionem status.

Unde ex hoc ipso excellentia ex parte religionis ostenditur.

In hoc autem quod religiosi laici assumuntur ad clericatum et sacros ordines, manifeste promoventur ad melius, sicut supra dictum est.

Et hoc ostenditur ex ipso modo loquendi, cum Hieronymus dicit, sic in monasterio vive ut clericus esse merearis.

Ad 5

Ad quintum dicendum quod presbyteri curati et archidiaconi sunt similiores episcopis quam religiosi quantum ad aliquid, scilicet quantum ad curam animarum, quam secundario habent. Sed quantum ad perpetuam obligationem, quae requiritur ad statum perfectionis, similiores sunt episcopo religiosi, ut ex supra dictis patet.

Ad 6

Ad sextum dicendum quod difficultas quae est ex arduitate operis, addit ad perfectionem virtutis. Difficultas autem quae provenit ex exterioribus impedimentis, quandoque quidem diminuit perfectionem virtutis, puta cum aliquis non tantum virtutem amat ut impedimenta virtutis declinare velit, secundum illud apostoli, I ad Cor. IX, omnis qui in agone contendit, ab omnibus se abstinet.

Quandoque vero est signum perfectionis virtutis, puta cum alicui ex inopinato vel ex necessaria causa impedimenta virtutis occurrunt, propter quae tamen a virtute non declinat. In statu autem religionis est maior difficultas ex arduitate operum, sed in his qui in saeculo vivunt qualitercumque, est maior difficultas ex impedimentis virtutis, quae religiosi provide vitaverunt.