Objection 2: Further, as Gregory says (Pastor. i, 7), "it is very difficult for anyone to be able to know that he is cleansed: nor should anyone uncleansed approach the sacred ministry." Therefore if a man perceives that he is not cleansed, however urgently the episcopal office be enjoined him, he ought not to accept it.
Objection 3: Further, Jerome (Prologue, super Marc.) says that "it is related of the Blessed Mark* that after receiving the faith he cut off his thumb that he might be excluded from the priesthood." [*This prologue was falsely ascribed to St. Jerome, and the passage quoted refers, not to St. Mark the Evangelist, but to a hermit of that name. (Cf. Baronius, Anno Christi, 45, num. XLIV)] Likewise some take a vow never to accept a bishopric. Now to place an obstacle to a thing amounts to the same as refusing it altogether. Therefore it would seem that one may, without sin, refuse the episcopal office absolutely.
On the contrary, Augustine says (Ep. xlviii ad Eudox.): "If Mother Church requires your service, neither accept with greedy conceit, nor refuse with fawning indolence"; and afterwards he adds: "Nor prefer your ease to the needs of the Church: for if no good men were willing to assist her in her labor, you would seek in vain how we could be born of her."
I answer that, Two things have to be considered in the acceptance of the episcopal office: first, what a man may fittingly desire according to his own will; secondly, what it behooves a man to do according to the will of another. As regards his own will it becomes a man to look chiefly to his own spiritual welfare, whereas that he look to the spiritual welfare of others becomes a man according to the appointment of another having authority, as stated above (A[1], ad 3). Hence just as it is a mark of an inordinate will that a man of his own choice incline to be appointed to the government of others, so too it indicates an inordinate will if a man definitively refuse the aforesaid office of government in direct opposition to the appointment of his superior: and this for two reasons.
First, because this is contrary to the love of our neighbor, for whose good a man should offer himself according as place and time demand: hence Augustine says (De Civ. Dei xix, 19) that "the demands of charity undertake an honest labor." Secondly, because this is contrary to humility, whereby a man submits to his superior's commands: hence Gregory says (Pastor. i, 6): "In God's sight humility is genuine when it does not obstinately refuse to submit to what is usefully prescribed."
Reply to Objection 1: Although simply and absolutely speaking the contemplative life is more excellent than the active, and the love of God better than the love of our neighbor, yet, on the other hand, the good of the many should be preferred to the good of the individual. Wherefore Augustine says in the passage quoted above: "Nor prefer your own ease to the needs of the Church," and all the more since it belongs to the love of God that a man undertake the pastoral care of Christ's sheep. Hence Augustine, commenting on Jn. 21:17, "Feed My sheep," says (Tract. cxxiii in Joan.): "Be it the task of love to feed the Lord's flock, even as it was the mark of fear to deny the Shepherd."
Moreover prelates are not transferred to the active life, so as to forsake the contemplative; wherefore Augustine says (De Civ. Dei xix, 19) that "if the burden of the pastoral office be imposed, we must not abandon the delights of truth," which are derived from contemplation.
Reply to Objection 2: No one is bound to obey his superior by doing what is unlawful, as appears from what was said above concerning obedience (Q[104], A[5]). Accordingly it may happen that he who is appointed to the office of prelate perceive something in himself on account of which it is unlawful for him to accept a prelacy. But this obstacle may sometimes be removed by the very person who is appointed to the pastoral cure---for instance, if he have a purpose to sin, he may abandon it---and for this reason he is not excused from being bound to obey definitely the superior who has appointed him. Sometimes, however, he is unable himself to remove the impediment that makes the pastoral office unlawful to him, yet the prelate who appoints him can do so---for instance, if he be irregular or excommunicate. In such a case he ought to make known his defect to the prelate who has appointed him; and if the latter be willing to remove the impediment, he is bound humbly to obey. Hence when Moses had said ( Ex. 4:10 ): "I beseech thee, Lord, I am not eloquent from yesterday, and the day before," the Lord answered ( Ex. 4:12 ): "I will be in thy mouth, and I will teach thee what thou shalt speak." At other times the impediment cannot be removed, neither by the person appointing nor by the one appointed---for instance, if an archbishop be unable to dispense from an irregularity; wherefore a subject, if irregular, would not be bound to obey him by accepting the episcopate or even sacred orders.
Reply to Objection 3: It is not in itself necessary for salvation to accept the episcopal office, but it becomes necessary by reason of the superior's command. Now one may lawfully place an obstacle to things thus necessary for salvation, before the command is given; else it would not be lawful to marry a second time, lest one should thus incur an impediment to the episcopate or holy orders. But this would not be lawful in things necessary for salvation. Hence the Blessed Mark did not act against a precept by cutting off his finger, although it is credible that he did this by the instigation of the Holy Ghost, without which it would be unlawful for anyone to lay hands on himself. If a man take a vow not to accept the bishop's office, and by this intend to bind himself not even to accept it in obedience to his superior prelate, his vow is unlawful; but if he intend to bind himself, so far as it lies with him, not to seek the episcopal office, nor to accept it except under urgent necessity, his vow is lawful, because he vows to do what it becomes a man to do.
Whether he that is appointed to the episcopate ought to be better than others?
Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving God the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others.
Objection 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling in dignity, excels not in knowledge and holiness." Now he who excels in knowledge and holiness is better. Therefore a man ought not to be appointed to the episcopate unless he be better than others.
Objection 3: Further, in every genus the lesser are governed by the greater, as corporeal things are governed by things spiritual, and the lower bodies by the higher, as Augustine says (De Trin. iii, 3). Now a bishop is appointed to govern others. Therefore he should be better than others.
On the contrary, The Decretal [*Can. Cum dilectus, de Electione] says that "it suffices to choose a good man, nor is it necessary to choose the better man."
I answer that, In designating a man for the episcopal office, something has to be considered on the part of the person designate, and something on the part of the designator. For on the part of the designator, whether by election or by appointment, it is required that he choose such a one as will dispense the divine mysteries faithfully. These should be dispensed for the good of the Church, according to 1 Cor. 14:12, "Seek to abound unto the edifying of the Church"; and the divine mysteries are not committed to men for their own meed, which they should await in the life to come. Consequently he who has to choose or appoint one for a bishop is not bound to take one who is best simply, i.e. according to charity, but one who is best for governing the Church, one namely who is able to instruct, defend, and govern the Church peacefully. Hence Jerome, commenting on Titus 1:5, says against certain persons that "some seek to erect as pillars of the Church, not those whom they know to be more useful to the Church, but those whom they love more, or those by whose obsequiousness they have been cajoled or undone, or for whom some person in authority has spoken, and, not to say worse than this, have succeeded by means of gifts in being made clerics."
Now this pertains to the respect of persons, which in such matters is a grave sin. Wherefore a gloss of Augustine [*Ep. clxvii ad Hieron.] on James 2:1, "Brethren, have not . . . with respect of persons," says: "If this distinction of sitting and standing be referred to ecclesiastical honors, we must not deem it a slight sin to 'have the faith of the Lord of glory with respect of persons.' For who would suffer a rich man to be chosen for the Church's seat of honor, in despite of a poor man who is better instructed and holier?"
On the part of the person appointed, it is not required that he esteem himself better than others, for this would be proud and presumptuous; but it suffices that he perceive nothing in himself which would make it unlawful for him to take up the office of prelate. Hence although Peter was asked by our Lord if he loved Him more than the others, he did not, in his reply, set himself before the others, but answered simply that he loved Christ.
Reply to Objection 1: Our Lord knew that, by His own bestowal, Peter was in other respects fitted to govern the Church: wherefore He questioned him about his greater love, to show that when we find a man otherwise fitted for the government of the Church, we must look chiefly to his pre-eminence in the love of God.
Reply to Objection 2: This statement refers to the pursuits of the man who is placed in authority. For he should aim at showing himself to be more excellent than others in both knowledge and holiness. Wherefore Gregory says (Pastor. ii, 1) "the occupations of a prelate ought to excel those of the people, as much as the shepherd's life excels that of his flock." But he is not to be blamed and looked upon as worthless if he excelled not before being raised to the prelacy.
Reply to Objection 3: According to 1 Cor. 12:4 seqq., "there are diversities of graces . . . and . . . of ministries . . . and . . . of operations." Hence nothing hinders one from being more fitted for the office of governing, who does not excel in the grace of holiness. It is otherwise in the government of the natural order, where that which is higher in the natural order is for that very reason more fitted to dispose of those that are lower.
Whether a bishop may lawfully forsake the episcopal cure, in order to enter religion?
Objection 1: It seems that a bishop cannot lawfully forsake his episcopal cure in order to enter religion. For no one can lawfully pass from a more perfect to a less perfect state; since this is "to look back," which is condemned by the words of our Lord ( Lk. 9:62 ), "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." Now the episcopal state is more perfect than the religious, as shown above (Q[184], A[7]). Therefore just as it is unlawful to return to the world from the religious state, so is it unlawful to pass from the episcopal to the religious state.
Objection 2: Further, the order of grace is more congruous than the order of nature. Now according to nature a thing is not moved in contrary directions; thus if a stone be naturally moved downwards, it cannot naturally return upwards from below. But according to the order of grace it is lawful to pass from the religious to the episcopal state. Therefore it is not lawful to pass contrariwise from the episcopal to the religious state.
Objection 3: Further, in the works of grace nothing should be inoperative. Now when once a man is consecrated bishop he retains in perpetuity the spiritual power of giving orders and doing like things that pertain to the episcopal office: and this power would seemingly remain inoperative in one who gives up the episcopal cure. Therefore it would seem that a bishop may not forsake the episcopal cure and enter religion.
On the contrary, No man is compelled to do what is in itself unlawful. Now those who seek to resign their episcopal cure are compelled to resign (Extra, de Renunt. cap. Quidam). Therefore apparently it is not unlawful to give up the episcopal cure.