Distinction XCV

GRATIAN. Part I. But what commands above that priests obey bishops as subjects is not to be understood as if they were not permitted to celebrate the sacred mysteries in the presence of bishops—as, with episcopal haughtiness, certain persons wished to prohibit priests from doing—but because priests ought to obey pontiffs as sons obey parents. It is also conceded to them to touch the baptized with chrism. Hence Gregory writes to Januarius, Bishop of Cagliari, [book III, epistle 26, indiction XII]:

It has also come to us that certain persons were scandalized because we prohibited priests from touching with chrism those who have been baptized. We indeed acted according to the ancient usage of our Church. But if some are altogether grieved concerning this matter, where bishops are absent we concede that priests also ought to touch the baptized with chrism on their foreheads. GRATIAN. Above, to the contrary, Bishop Leo in the chapter “Although to Chorepiscopi,” [D. LXVIII]:

Likewise Gelasius, [Pope, to the Bishops throughout Lucania, etc., epistle V, c. 8]. We prohibit priests from stretching beyond their measure or boldly assuming for themselves things owed to the episcopal summit; let them not seize for themselves the faculty of confecting chrism or of applying pontifical consignation.

GRATIAN. But this concession of Gregory is read to have been made once for calming scandal. The command of Leo and Gelasius, however, prevailed with practice approving it, unless perhaps the custom of certain persons has admitted this: that, in the absence of the bishop and when extreme necessity compels, priests, by the concession of Gregory, may anoint the baptized on their foreheads. But the prohibition of Leo and Gelasius is to be understood in the case when bishops are present or when ultimate necessity does not compel. They are, however, permitted to anoint the sick with sanctified oil. Hence James says: “Is anyone among you sick? Let him bring in the priests of the Church, who are to pray over him, anointing him with oil, and the prayer of faith will save the sick man.” Part II. § 1. But it is asked whether bishops are permitted to anoint the sick with the same oil, or whether anointing of this kind is to be conceded to the impenitent. Concerning these things Pope Innocent writes thus, [to Decentius, Bishop of Gubbio, epistle I, final chapter]:

We see that it was superfluously added that there should be doubt concerning the bishop as to what it is not doubtful that priests are permitted to do. For priests were mentioned for this reason: because bishops, impeded by other occupations, cannot go to all the sick. Moreover, if the bishop either can or deems anyone worthy to be visited by him, he can without hesitation both bless and touch him with chrism, since it belongs to him to confect the chrism itself. This cannot be poured upon the impenitent because it is a kind of sacrament. For how is one kind believed able to be conceded to those to whom the other sacraments are denied? Therefore, most beloved brother, we have taken care to answer, as we were able, all these things which your affection wished to be expounded by us. Part III. GRATIAN. But let priests seek chrism from their own bishops for the sanctification of baptism. Hence in the Fourth Council of Carthage, [c. 36]:

Let priests who govern churches throughout the dioceses seek chrism not from any bishops whatsoever but from their own, and not through a more junior cleric, but every year, either through themselves or through the one who keeps the sacristy, before the solemnity of Easter.

Likewise Jerome, on the epistle to Titus. Formerly a priest was the same as a bishop; and before factions arose in religion at the instigation of the devil and it was said among the peoples, “I am of Paul, I am of Apollo, but I am of Cephas,” the churches were governed by the common counsel of the priests. But after each person thought that those whom he had baptized were his own, not Christ’s, it was decreed throughout the whole world that one from among the priests be set over the others and the seeds of schisms be removed. And a little later: § 1. Therefore, just as priests know that by the custom of the Church they are subject to the one who has been set over them, so let bishops know that they are greater than priests more by custom than by the truth of the Lord’s disposition, and that they ought to govern the Church in common.

The same to Rusticus, Bishop of Narbonne, [On the Seven Grades of the Church]. Behold, I say that, while their bishops are present and standing by at the altar, priests can confect the sacraments. § 1. But because it is written, “Let priests be honored with a double honor, especially those who labor in the word of God,” it is fitting for them to preach; it is useful to bless; it is appropriate to confirm; it is proper to give communion; it is necessary to visit the sick, to pray for the infirm, and to complete all the sacraments of God. § 2. Let no bishop be puffed up over this by envy of diabolical temptation or be angry if priests sometimes exhort the people, if they preach in the churches, if, as was said, they bless the people. For to one denying these things to me I shall speak thus: let one who does not wish priests to do the things commanded by God say what is greater than Christ, or what can be preferred to his body or blood. If the priest consecrates Christ when he blesses the sacraments at the altar of God, ought he not to bless the people, he who does not fear to consecrate Christ? § 3. Concerning laymen and women, at your command, O most unjust priests, the priest of God loses the offices of blessing, loses the work of the tongue, does not have confidence to preach, is mutilated in every part of the virtues, has the name of priest alone, and does not retain the fullness and perfection which belong to his consecration. § 4. What honor of yours, I ask, is here, O priests, that you inflict the injury of a hump? For when diligence worthy of God is taken from pastors through power, a certain contagion and calamity grows in the flocks, and you procure losses for the Lord’s patrimony while you wish alone to exercise power in the Church. § 5. From the beginning priests were commanded to be judges of affairs; priests ought to participate in the council of priests, because priests themselves also, as we read, are called bishops, according to what was said to a bishop: “Do not neglect the grace which was given to you through the imposition of the hands of the priest”; and elsewhere to the elders: “Who placed you as bishops to govern his Church.” § 6. But proud priests hate this in the name of the presbyterate, who do not wish to be what Christ was—he who washed the feet of his disciples, who was baptized by John, although John proclaimed that he himself ought to be baptized by the Lord. I write this so that, if the error of the past time can no longer be recalled, at least now in the churches they may do what is done at Rome, what is done in Africa, what is done in the East, what is done in Spain, what is done in Britain, what is done in Gaul, what is done in all places where humility perseveres, what is done in heaven—which is greater—where their seats are read to be disposed.

The same to Nepotian, [epistle II]. Be subject to your pontiff and love him as the parent of your soul. § 1. But let bishops also know that they are priests, not lords; let them honor clerics as clerics, so that honor may be rendered to the bishops themselves by the clerics. § 2. That saying of the orator Domitius is well known: “Why,” he says, “should I hold you as prince when you do not hold me as senator?” § 3. Let us know that what Aaron and his sons are, this are the bishop and priests. § 4. There is one Lord, one temple; let there be one ministry. § 5. Let us always remember what the blessed Apostle Peter commanded the priests: “Feed the flock of the Lord which is among you, exercising oversight not under compulsion but willingly, according to God; neither for the sake of shameful gain but voluntarily; neither as lords over the clergy but being made a form for the flock from the heart, so that when the prince of shepherds appears, you may receive the unfading crown of glory.” § 6. It is of the worst custom in certain churches for priests to be silent and not to speak in the presence of bishops, as if the bishops envied them or disdained to hear them. “And if something,” as the Apostle Paul says, “is revealed to another who is sitting, let the first be silent.” “A wise son is the glory of his father.” Let the bishop rejoice in his judgment when he has chosen such priests.

Likewise from the Council of Laodicea, [c. 56]. Priests ought not to enter before the entrance of the bishop and sit on the tribunals, but to enter with the bishop, unless perhaps the bishop is ill or it is established that he is occupied on a journey.

Likewise from the Fourth Council of Carthage, [c. 34]. Let a bishop sitting in any place not permit a priest to stand.

Likewise from the same, [c. 35]. In the church, in the assembly of priests, let a bishop sit in the higher place. But within the house let him recognize that he is the colleague of the priests.

Likewise from the Council of Pope Martin. In the presence of the bishop, let a priest not sign infants unless it has been commanded to him by the bishop.

[PALEA.

Likewise from the Council of Neocaesarea, c. 13. Rural priests cannot offer in the church of the city when the bishop or the priests of that city are present, nor give the consecrated bread and present the chalice. But if these truly are absent and the rural priests alone are called to make the offering, they ought to make it.]