Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question III: Whether some who are not in the state of perfection perform, by reason of their office, works more perfect than some who are in it
This QUESTION has some difficulty, if we compare on the one side religious, who are in the state of perfection, and on the other Prelates inferior to Bishops, such as Parish priests and Archdeacons, who properly are not in the state of perfection.
An aliqui, qui in statu perfectionis non sunt, obeant ratione sui officii opera perfectiora, quam aliqui, qui sint in statu Perfectionis.
QUAESTIO haec difficultatem nonnullam habet, si comparemus religiosos ex una parte, qui sunt in statu perfectionis: et ex altera Praelatos, Episcopis inferiores, ut Parochos, Archidiaconos, qui proprie non sunt in statu perfectionis.
I ASSERT first that, if we attend to the very genus of the works with which such Prelates and Religious are occupied, the state of religious is simply more perfect than the office of such Prelates.
ASSERO primo. Si attendamus genus ipsum operum, quibus eiusmodi Praelati, ac Religiosi occupantur, simpliciter esse perfectiorem statum religiosorum, quam officium huiusmodi Praelatorum.
IT IS PROVED first from cap. Clerici 19. quaest. 1., where from the Council of Toledo IV, cap. 49., it is had: That clerics who think of religion desire to follow the better life; and in cap. Duae 19. q. 2. Urban II says that clerics of this kind are breathed upon by the Holy Spirit when they wish to enter Religion.
PROBATUR primo ex cap. Clerici 19. quaest. 1. ubi ex Concil. Tolet. IV. cap. 49. habetur: Clericos, qui religionem cogitant, meliorem vitam sequi cupere, et in cap. Duae 19. q. 2. ait Urbanus II. Spiritu sancto afflari Clericos huiusmodi, cum Religionem volunt ingredi.
The same the Saintly Doctor proves in Apol. pauperum, cap. 3. resp. prima, from D. Gregory P. in registro, lib. 10. Indic. 15. epist. 38., where he writes the same, enjoining that they not be detained from this vocation.
Idem probat S. Doctor in Apol. pauperum, cap. 3. resp. prima, ex D. Gregorio P. in registro, lib. 10. Indic. 15. epist. 38. ubi idem scribit, iniungens, ne detineantur ab hac vocatione.
IT IS PROVED second from D. Dionysius de Eccl. Hier. cap. 5. et 6., where in the order of the perfect he places only the Bishops; but the Priests in the order of the illuminated, inasmuch as men are transferred from the darkness of sins to the administration of the sacraments.
PROBATUR secundo ex D. Dionysio de Eccl. Hier. cap. 5. et 6. ubi in ordine perfectorum solos ponit Episcopos; Presbyteros autem in ordine illuminatorum, quatenus ad administrationem sacramentorum homines transferuntur a peccatorum tenebris.
IT IS PROVED third by reason; for it is more perfect to consecrate one's whole life to the works of perfection than to discharge some particular duties concerning the salvation of one's neighbor.
PROBATUR tertio ratione; nam perfectius est totam vitam consecrare operibus perfectionis, quam aliqua particularia munia obire circa salutem proximi.
I ASSERT second, that by reason of some sacred ordination these are in some way more worthy in their works; whence also they are held to shine forth the more by example. See Valencia disp. 10. quaest. 2., and D. Bonaventure in Apol. paup. cap. 3. resp. prima, where he proves it from the office of procuring the salvation of one's neighbor.
ASSERO secundo, ratione alicuius sacrae ordinationis hos esse aliquo modo in operibus digniores; unde et tenentur magis splendere exemplo. Vide Valentiam disp. 10. quaest. 2. et D. Bonavent. in Apol. paup. cap. 3. resp. prima, ubi ex officio procurandae salutis proximi id probat.