Section II: On the Government of the Prelates of the Church, Likened to the First Choir of the Second Hierarchy, the Dominations

The S. Doctor compares the Dominations to Pontiffs and other Prelates of the Church.

Now they are called Dominations because, as S. Isidorus says, Lib. VII. Ethymol. cap. V., dominating over the inferior Angels, they instruct and inform them how in the office of prelacy they ought to recall their subjects to the Deiform likeness, and, without tyranny, liberally to order the deeds of their subjects. Whence S. Dionysius, de coelesti Hierarchia, cap. VIII.: The naming of the Dominations declares an absolute and free Anagogy, bearing itself liberally without any tyrannical servitude, and removed from all ignominious subjection. As if to say: As by Anagogy, that is, by universal excellence over the other Angels, they are raised up without subjection; so by no tyranny are they inclined to the depression of others. Of whose domination is both liberal and severe: liberal in benignity; severe in power; and this properly befits Prelates, who singly dominate in spiritual things; as Priests and Bishops, who are accounted worthier than others in the spiritual office. Such is the word of the S. Doctor.

Therefore they are called Dominations, who preside purely in spiritual things; because true dominion is obtained, when vices are overcome, and virtuous works dominate in the kingdom of the soul, or of the Church. But evils cannot be extirpated, so that goods may effectively dominate, except through the ministry of prelates, to whom authority has been conferred from heaven, that through their office and the Ministries of the Sacraments vices may be done away, and morals corrected in men, and thus the minds of subjects be reformed by the discipline of morals to the Deiform likeness. And therefore in Prelates of souls is the authority of such a Domination left by the Lord, that, with them cooperating, the servitude of sin may be banished, and the true liberty of the Spirit may dominate through their ministry. Whence it is said Sap. IX. In thy wisdom thou hast constituted man, that he may have dominion over thy creature, which was made by thee, that he may dispose the circle of the earth in equity, and direction of heart, and justice.

Let them recognize therefore (says the S. Doctor) the Pontiffs of Christ and the Priests, that from the Dominator of the whole earth they have received supreme Dominion, and from the days of the ages utterly unheard of not only by men but by Angelic spirits, because, as Bernardus says in his sermone de coena Domini, it is nowhere read as attributed to Kings or Princes, to make the glorious and most holy body of Christ, offering it to God. This gift has been granted to Prelates not for extorting base gain, nor for boasting, or oppressing subjects; but rather for reducing subjects to the state of true liberty through the ministry of Priests; and this Zachar. VI. says: He shall sit, and shall rule, and shall be a priest upon his throne, and there shall be a counsel of peace between them, and the crowns shall be memorials in the temple of the Lord.

Therefore the Priests of Christ are so called, not that they should bear themselves as dominating in their chapters unto pride, but that they should show themselves in heart and deed a pattern to the flock, prima Petri V., and unto the likeness of the Angels promote their subjects by word and example.

Therefore the Prelates of the Church are compared to the Dominations. First, because, as these are subject to the dignity of no earthly domination, as S. Dionysius says, de coelesti Hierar. cap. VIII.: so Ecclesiastics have pre-eminence over Laymen, nor are they subjected to any of their laws pressing against Ecclesiastical immunity. Whence there is said to them the same Deuter. XV. Thou shalt have dominion over every nation, and none shall have dominion over thee.

Next, because, as the heavenly Dominations exercise no tyrannical or heavy power over the subject Angels, but simply condescend to them; so ought the life of clerics to be.

Thirdly, because, as the Dominations are called by S. Dionysius in the place cited onward and higher, because converted in their own order they convert other inferiors, and perfect in themselves they perfect and illuminate others; so those who preside should allure by word and example; and he who hears, let him say: Come, Apoc. in the last chapter; and let it be as Ecclesiasticus X.: Such as is the Lord, or ruler of the city, such are they that dwell in it.

Fourthly, because, as the Angelic Dominations are called Liberal with severity; so Ecclesiastical Prelates, liberal and benign toward the humble, severe toward the proud and rebellious, punishing them with censures. Thus the Apostle admonishes Bishops, Timotheum, and Titum, that they do so: Reprove, beseech, etc.

Fifthly, because, as the Angelic Dominations are set apart with a great dissimilitude of perfection, because nothing unseemly of divine likeness is found in them; so Ecclesiastics should have pre-eminence from sinners with a great disparity of life, lest there be said to them the word Rom. II. Thou that preachest that men should not steal, dost thou steal? Or that of Isaia VIII. Hear ye deceivers, who rule over my people.

Sixthly, because as the Dominations of the Angels are so called because they dominate most powerfully even over themselves, as S. Dionysius says loco cit., so those dominating in the Church ought to dominate their own passions, that even as Melchisedech, without father, without mother, without genealogy, they acknowledge not even their dear ones, where the duty of their office must be fulfilled.

Seventhly, because as the Angels are called Dominations because they hold a good and stable immutability of affection in God, so that nothing appearing to them may dominate, but they be perpetually converted to the true immutable Being: so also Ecclesiastics should so stand in God as not to be converted to vanities and follies, as Tobias says cap. IV. Never suffer pride to rule in thy sense.

Therefore thus the Ecclesiastics purge, illuminate, and perfect all inferiors, that they may not be purged by them, etc. For as the Spirit has pre-eminence over the body and excels it, so the Spiritual power over the corporal. Whence it rightly receives the name of Domination. Whence the Regal power is subject to the spiritual Domination. Therefore Petrus, prima cap. II. You are a Regal Priesthood, a holy nation. For the temporal kingdom, as a certain thing adjoined, is subject to the Priesthood in the new testament; albeit in the old testament the Priesthood of temporal promises, being but a figure, seems to be adjoined to the regal power, Exodi 19. a regal Priesthood, as the S. Doctor says with D. Hieronym., lib. 1. cont. Pelag., and epist. ad Dardan., August., quaest. 33. in Num., and lib. 19. cont. Faust. cap. 31. Although it is adjoined there also as adding the dignity and virtue necessary to the superior Order; for without Religion kingdoms fall. Hence 27. Num. God commands even the Prince Josue to depend on the Pontiff, and Lev. 4. a higher Sacrifice is exacted for the Priest than for the King: as seems to be Philo lib. de victoria, Theodoretus quaest. 1. in Levit., Procop. in cap. 4. Levit. But if it be objected that Abiathar the Pontiff was deposed by Salomon; say with S. Bonav., according to the former Doctrine, that the case is unlike: or that it was done by the word of the Lord, as is said 3. Reg. 2. See on this matter at large the Seraphic Doctor, cap. 1. de ecclesiast. Hierarchia, part. 2., near the end.

Now truly, that Pontiffs may be able to be free for God, and at the same time raise and reform the vast multitude of the people to the Deiform likeness, they ought to take others into a share of the solicitude. Therefore also Iethro advised Moses, Exodi 18.: The business is above thy strength; thou alone canst not sustain it, etc. Be thou to the people in those things that pertain to God, to refer what is said to him: and show thou to the people the ceremonies and the rite of worshipping God, and the way by which they must walk, and the work they must do. Provide therefore able men, and fearing God, in whom there is truth, and who hate avarice, and appoint of them Tribunes, who may judge the people at all times, and it shall be lighter for thee, the burden being divided among others: And such are the Decani, Praepositi, Archidiaconi, and Iudices, whether ordinary or delegated, who soothe lawsuits and strive to recall men to concord. And such are compared to the heavenly Powers and Virtues, as I shall say at once sect. seqq.