Question II: What kind of man he must be who is raised to the episcopate

I suppose that he is not required to be the best of all in absolute perfection, but in relative perfection with respect to governance.

The conditions for choosing a Bishop in the best way the Apostle describes in the letters to Timothy and Titus, to whom the holy Doctor refers in S. Luke, where he asserts that Bishops, the successors of the Apostles, are bound to be men of Apostolic character, irreprehensible, etc.

On these matters many testimonies are brought forward by Gratian from dist. 24 up to 51. They treat of this matter the Council of Carthage IV, Trent sess. 6. 24. and 25. c. 1. D. Gregory in his book on Pastoral Care. D. Augustine in his book on the Pastors, Chrysostom in his books on the Priesthood, Bernard in his books on Consideration, and everywhere the Pontiffs in their Canonical Epistles. We will briefly review these things.

First he must be immune from every impediment of law, namely lest he be irregular, or twice married, or have anything of those things which are enumerated in dist. 51. Can. qui in aliquo, and many are related by S. Bonaventure in his Confessionale, cap. 5.

The remaining prerogatives, however, due to Bishops, are recounted everywhere by the Fathers, especially by those related above, quaest. 1.

The first is integrity of life, which is contained in charity and the other virtues.

Valentia gathers this, quaest. 3. puncto 1. as necessary from many causes. For first, therefore, when Christ was about to institute Peter as Pontiff, he asks him about charity, Joan. ult., as the holy Doctor observes, where he excludes the man who loves himself, whom Paul excludes, Timot. 3., and Chrysostom also adduces it, Homil. 8. in Joan. Hence he concludes that he who succeeds Peter in pastoral care, and does not love God, does not feed the sheep, and can be called: Pastor, et Idolum. Zach. 12.

Secondly, because the Bishop ought to go before others by example, as Leader, teacher, and model, according to that word Joan 10. Ante illas vadit. As the holy Doctor observes, weighing there and elegantly distinguishing the conditions there noted of the good Pastor, especially holiness and wisdom. The first is there referred to, that he enter through Christ, not through cunning, or simony or violence, or because of the greed of avarice and ambition, seeking himself more than the glory of God and the salvation of souls, concerning which Ezech. 34. Vae Pastoribus Israel, qui pascebant semetipsos. Therefore the good Pastor enters through the door, Christ: Ego sum ostium. Qui autem intrat per ostium, Pastor est ovium. Thus entered the Apostles, 2. Cor. 5. Pro Christo legatione fungimur. Therefore he must enter humbly and with holy intention, that he may minister rightly to God and imitate the supreme Pastor, as D. Augustine says, tract. 45. in Joan., fulfilling his office for the honor of God and the salvation of souls.

Secondly he must announce the doctrine of God, instruct, teach, etc., there: Vocem eius audiunt.

Thirdly he must rightly know the face of his flock, as it is said Prov. 27.; therefore it is said here: Proprias oves vocat nominatim.

The fourth office is to lead the sheep forth by the ways of justice: et educit eas, that is, from the Egypt of vices to lands flowing with milk and honey.

Fifthly he goes before them by example: Ante eas vadit. Hence in numer. 27. it is said: Provideat Deus hominem, qui sit super multitudinem hanc: qui possit exire, et intrare ante eos, et educere illos. Then the sheep follow the Pastor going before them. Therefore Peter says, first chapter 5: Pascite, qui in vobis est, gregem; and he continues: Formam facti gregis ex animo. Last of all, he must lay down his soul for the sheep.

Hence the holy Doctor, lib. 2. Eccl. Hierar., adduces other reasons, namely, because the Bishop is a Hierarch, who must exercise the acts of the Hierarchy, purging his subjects from vices, illuminating, perfecting, and as D. Dionysius teaches, cap. 11. Eccl. Hier. Therefore also he is bound to be holy and learned.

FINALLY, because the Pontiff must be a mediator between God and us, as we have in Heb. 5. Omnis Pontifex ex hominibus assumptus, pro hominibus constituitur in his, quae sunt ad Deum, ut offerat sacrificia pro peccatis; therefore he is bound to be holy and illuminated.

From the testimonies brought forward the holy Doctor gathers, loco cit. and in the Pharetra, lib. 3, with the holy Fathers brought forward above, quaest. 1, that the holiness of a Bishop ought to be solid; established, not recent; therefore he does not wish a Neophyte as Bishop, as the holy Doctor observes, ad 6. Lucae. Of this, however, D. Leo treats, P. epist. 82. et 85., Innocent, epist. 12. et 24., Caelestinus I, epist. 2. ad Episcopos Hispaniae.

The REASON is, because it cannot happen that an inveterate habit of sinning does not diminish authority and liberty of soul, as S. Jerome notes, ex cap. 3. ad Titum.

Of old it was ALSO REQUIRED that he be long and much exercised in the ministries of the Church, as is clear from the cited epistles, and the epistle of Nicholas the Pope to Michael the Emperor; but now it is required that he have been in sacred orders for at least six months, from Concil. Trident. sess. 22. cap. 2. de Reform.

KNOWLEDGE is also required in Bishops, Malach. 2. Labia sacerdotis custodiunt scientiam, et legem requirent de ore eius. Of this Gratian treats at length, dist. 36. can. Qui Ecclesiasticis. In the Council of Trent, however, sess. 22. cap. 2. de Reform., it is required that the Bishop to be chosen be a master or Doctor or Licentiate in Canon law or in Theology, or at least have the public testimony of some Academy that he has advanced so far in either of these sciences that he can teach others; and if he is a religious, such testimony is required from his own Prelates.

WHICH of the two is more necessary: Hostiensis and Panormitanus, ad cap. 1. de affinit. et consang., say that where heresies are raging, Theology is more useful; elsewhere, however, Canon law.

I SAY, however, that Theology is simply more useful. So Valentia, quaest. 1. puncto 1., Sotus, lib. 3. de Iust. quaest. 2. art. 6., Cajetan here, and others. The reason is, because the Bishop must above all instruct the people in the mysteries of the faith, according to that word, Matth. ultimo: Praedicate Euangelium; and Theology teaches this above all. Therefore when a Bishop is ordained, he is asked, not whether he knows Canon law, but both testaments.

The THIRD part of a Bishop is greatness of soul and constancy, for the Bishop must resist tyrants and heretics. Likewise he must punish the wicked, even the powerful. Hence that word of Ecclesiasticus 7. is to be weighed by a Bishop: Noli fieri iudex, nisi valeas virtute irrumpere iniquitates: ne forte extimescas faciem potentis. Hence Hierem. 1. Ne formides a facie eorum, and Ezech. 3. Ecce dedi faciem tuam valentiorem faciebus eorum, frontemque duriorem frontibus eorum. Hence Timoth. 3. Argue, obsecra, increpa, etc. But it must be noted that this severity is to be tempered with mildness. Of which D. Leo admonishes the Bishops, epist. 90., and Concil. Trident. sess. 13. cap. 1. de Reform. All of which the holy Doctor pursues at length, lib. 2. de Eccl. Hierarch. and the opusc. de sex alis Seraphim, as I shall say presently.

FINALLY, who does not know that prudence is necessary for a Bishop? For the governance of souls is the art of arts, as D. Gregory says at the beginning of his Pastoralis.

S. Bonaventure published an INTEGRAL little work on this matter, which bears the title: de sex alis Seraphim, so that it may be understood that Bishops ought to be like those Seraphim who stood beside the altar of God, adorned with six wings, duabus velabant faciem, duabus pedes, et duabus volabant, Isa 6.

The holy Doctor PROFESSES, however, that in this he follows the Apostle, and assigns those conditions of Bishops which he himself handed down to Timothy in two epistles, ut scias (ait 1. cap. 3.) quomodo oportet te in domo Dei conversari, quae est Ecclesia Dei: For thus he addresses him whom he had made Bishop of the Church of Ephesus.

He PREMONISHES, however, with D. Bernard, that not all who are good in themselves are fit for governance, but that they ought to shine with relative goodness. Hence in Exodi 18. Moses is commanded to choose men knowledgeable and fit for governance. Certainly he must first be good in himself, that he may imitate Christ, qui coepit facere, et docere, Actorum 1.

He ADMONISHES also that some exercise and practice are necessary, as I said above; for those who are beginners are not fit masters, but need a master, Heb. 5. Indigetis, ut vos doceamini, quae sint elementa exordii sermonum Dei: egent enim sicuti filii a matre retrahi a periculis, Proverb. 2. servabit te, ut eruaris de via mala, et ab hominibus, qui perversa loquuntur.

THEREFORE those who must be masters of others are bound to be so illuminated that, going with unoffending foot, they may lead others safely, as it is said, first Cor. 10: Sine offensione estote Iudaeis, et Gentibus. They must be so humble that they are neither lifted up by prosperity nor cast down by adversity, that they refer all excesses of thought, speech, and omission to the goldsmith's balance, judge subtly, and in all these things are so firm from habit that they cannot be changed from their state by any levity, or distraction, or difficulty, or fear. Hence the Apostle, Rom. 8. Quis nos separabit a Charitate Christi? etc. But because few attain so great a goal of perfection, they need to be subject, in such a way that they shine with those virtues by which they obey their Prelates, and by which they preside over their subjects; that they may live irreprehensibly.

Although they OUGHT to have all the virtues, nevertheless, because the senary number is the first of perfect numbers, constant in its own kind of perfection from its aliquot parts; therefore the good Rector of souls is bound to be endowed as it were with six wings of the Seraphim, that he may shine forth among the more eminent hosts of the heavenly spirits.

The FIRST wing of the Bishop is zeal for justice, whereby he is not able to sustain anything unjust without a murmur of heart, in himself and in others. For a man is so much the better as he is further from evil; for as much as a thing is loved, so much is one grieved at its destruction. These imitate Christ the supreme Pastor, who, although he was blessed in himself, was not content unless, having taken the form of a servant, he drew men back from evil, and brought the sons with him into glory, as it is said ad Heb. For zeal for justice burns with the charity of God and neighbor, charitas autem non quaerit, quae sua sunt, primo Cor. 13.

THEREFORE the true Zealot of justice takes heed first, lest he do or teach evil; then, lest he permit it in his subjects, lest he perish together with his sons as Heli did, 1. Reg. 4. Therefore Ezech. 33. si non fueris locutus, ut custodiat se impius a via sua: ipse impius in impietate sua morietur, sanguinem autem eius de manu tua requiram. Let the good zealot therefore show how much he loves God, in that he promotes what is pleasing to him in himself and in others, and let him not grow soft in this zeal through sloth.

The SECOND wing of this Ecclesiastical Seraph is piety, or fraternal compassion, so that as the charity of God inflames to zeal for justice, so fraternal love should fashion toward piety. For even if the rod that strikes is owed to vices, yet the staff that sustains is necessary to infirmity, the Prophet saying, Psal. 22. Virga tua, et baculus tuus, ipsa me consolata sunt.

So also that Samaritan poured into the wounds of the half-dead wounded man wine of burning zeal, and oil of soothing piety.

SEE S. Bonaventure, drawing out by parallels with the cures of infirmities the Prelates to piety. For this, moreover, it can help if they themselves have experienced necessities; thus of Christ it is said, Heb. 4. Non habemus Pontificem, qui non possit compati infirmitatibus nostris.

They must, HOWEVER, have compassion on their sheep, taking the example of Jacob, Genes. 33. Nosti quod parvulos habeam teneros, et oves, et boves faetas mecum: quas si plus in ambulando fecero laborare, morientur una die cuncti greges. Therefore from the more distinguished Rectors of the old testament, the chief ones were taught in the school of the Pastors.

OR, if you prefer, let them take an example from mothers and nurses, as it is said, first Thessal. 2. For on the contrary the Lord complains of the hard ones, Ezech. 34. Quod infirmum fuit, non consolidastis, et quod aegrotum, non sanastis, et quod confractum, non alligastis, et quod, perierat, non quaesivistis. Therefore D. Bernard says, serm. 23. in Cant. Ut quid gravatis iugum vestrum, cum cernitis Discipulorum, quorum vos potius iugum portare debetis? Ponite onera, producite ubera, pectora lactate, quiescant: Et si interim severitate opus sit, paterna sit, non tyrannica, iuxta illud numer. 11. Porta eos in sinu tuo, sicut portat mulier infantulum suum, et defer in terram pro qua iurasti, etc.

The THIRD wing of the Ecclesiastical Seraph is patience, and constant longsuffering: and this is certainly necessary for many reasons that press in. Under the shade and roof of this tabernacle the interior parts were clean, and it received the dusts, rains, and hailstones. So the Hen exposes herself to the Kite for her chicks.

FIRST of all, patience is necessary for the Bishop on account of the manifold labors, cares, and occupations, not only in spiritual things but also in temporal ones; for often he is bound to provide temporal things also for his subjects, as Paul narrates of himself and of the other Apostles, Galat. 2. So also the Lord, the crowds whom he had nourished with his word, he also fed with bread, Marci 6.

VARIOUS OCCUPATIONS also, as much from domestic cares as from external matters, break a man, as Moses confessed of himself, Deuter. 1.

NEXT, patience is necessary for the slow progress of those for whom he labors, and for their ingratitude, for whom he expends his sweats, undermines his health, and consumes his life.

IN these things he is bound to conduct himself thus. First, that he reply to each one modestly and kindly, lest he show impatience in words or gestures. Thus Gedeon, replying modestly to the men of Ephraim wrangling against him, checked the spirit with which they were swollen, Iudicum 8. For, as the Wise man testifies, Prov. 15. Responsio mollis frangit iram, sermo durus suscitat furorem. For hardly is agitation settled by agitation. For the impatience of a Prelate confounds those good things which he ought to have promoted. In these ways he scandalizes others, according to that, Prov. 14. Qui impatiens est, exaltat stultitiam suam. He renders him contemptible, Prov. 12. Qui vanus, et excors est, patebit contemptui. He makes him hated, Eccl. 9. Terribilis est in civitate sua homo linguosus, verbo suo odibilis erit. He provokes others to anger, Prov. 15. Vir iracundus provocat rixas: Qui autem patiens est, mitigat suscitatas. His subjects do not dare to open to him their necessities, according to that, Iob 4. Si coeperimus loqui tibi, forsitan moleste accipies: He fills the house with murmuring. Prov. 11. Qui conturbat domum suam, possidebit ventos. He puts to flight the tender of mind, and makes the faint-hearted. Prov. 18. Spiritum ad irascendum facilem, quis poterit sustinere? Nemo audet eum admonere de hiis, quae forent emendanda.

SECONDLY he must be peaceable, lest he avenge injuries, after the example of the supreme Pastor, Lucae 6. eritis filii Altissimi, quia ipse benignus est super ingratos, et malos. Hence the holy Doctor says that many Bishops and Prelates were sanctified; because thus they arrived at the summit of the virtues. Therefore Paul says, first Timot. 3. Qui Episcopatum desiderat, bonum opus desiderat, etc.

THIRDLY let him be patient, and diligent in carrying out what is of his office; Therefore it is said, second Paral. 15. Vos ergo confortamini, et non dissolvantur manus vestrae, erit enim merces operi vestro. See the holy Doctor, discoursing most excellently.

The FOURTH wing is, that he be exemplary in life; for he must be the norm of living, that what he teaches in words he may show in the figures of his actions, as one who teaches Geometry paints on the tablet the demonstrations of figures, that what he says may be better grasped; for it is said, Act. primo. Iesus coepit facere, et docere. And Ioan. 13. exemplum dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. And Iudit. 3. Gedeon: Quod me facere videritis, hoc facite. So ad Titum 2. In omnibus te ipsum praebe exemplum bonorum operum. See the holy Doctor, setting forth wonderful things.

The FIFTH wing of this Ecclesiastical Seraph is discretion, and provident consideration of the things to be done. This is the wisdom that Solomon asked for governance, 3. Reg. 3. Dabis ergo Domine servo tuo cor docile, ut iudicare possit populum, etc. And Sapien. 6. Ad vos ergo Reges sunt hi sermones mei, ut discatis sapientiam, et non excidatis. And Psal. 2. et nunc Reges intelligite, erudimini, qui iudicatis terram. And Matt. 5. Vos estis lux mundi.

THEREFORE a DOUBLE circumspection is necessary for a bishop: that he may know what is to be done, and how. For neither is a good simply good, unless it be well done, that is, as is fitting; hence Bernard says, serm. 49. in Cant. Tolle discretionem, et virtus vitium erit, ipsa ipsa zelus praecipitat, teste Apostolo: AEmulationem Dei habent, sed non secundum scientiam, Rom. 10. item compassio condescendit nimis sub specie pietatis. Proverb. 13. Qui parcit virgae, odit filium. Patience without discretion renders one remiss in governing. Therefore Levit. 2. In omni sacrificio offeres sal. et Rom. 12. rationabile obsequium et Genes. 4. Si recte offeras, recte autem non dividas, peccasti, iuxta LXX. That is, doing good neatly does not suffice, unless one appears discreet, how, when, where, and why it was to be done.

But there are FOUR things especially in which the discretion of Bishops ought to shine. Therefore Exod. 28. the Pontiff wore on his breast the Rationale, adorned with four orders of gems, so that each order contained three gems.

But FOUR things pertaining to governance he must turn over in his breast. First, how he may govern his subjects in their due state, so that their good may prosper and persist.

Second, how he may correct the fallen and the wayward. Third, the external affairs that are required of him, you must arrange fittingly. Fourth, how he is to conduct himself in these. See the holy Doctor, fitting three gems to each.

The SIXTH wing of Prelates is devotion. This unction of the Spirit teaches all things, 2. Ioan. 2. See all these things most excellently arranged in the holy Doctor; for I am weary to transcribe them literally; there indeed he exhibits the Hierarch of the Church as a Seraph to be contemplated, with breathing lineaments. See also the conditions of Bishops in quaest. 1. above, from the Fathers.

SIMILARLY in part. 2. Eccl. Hierar. c. 1. he assimilates the Bishops to the Dominations. For the Dominations are called Angels of the first order of the middle Hierarchy, because, dominating over the inferior Angels, they instruct and inform them how in the office of Prelacy they ought to call their subjects back to the divine likeness, and, tyranny being set aside, order the deeds of their subjects liberally, as D. Isidore teaches, lib. 7. Ethymol. c. 5.; nearly the same has S. Dionysius in de caelesti Hierarchia, c. 3.

Bishops and Prelates are THEREFORE called spiritual, because true dominion is when vices are overcome, and virtuous works dominate in the kingdom of the soul, that is, of the Church. See the holy Doctor applying most excellently the state of the celestial Dominations to the governance of Bishops.