Thomas Aquinas

Above he instructed Timothy concerning the things pertaining to right faith and the worship of God; here he treats of the instruction of ecclesiastical offices. And first the institution itself is set down; second, the occasion or necessity of this institution, at these things I write to you. Again, first he instructs concerning the things pertaining to the bishop; second, as to the deacons, at deacons likewise. But since, according to Dionysius, there are three orders, namely of bishops, who preside; of priests, who illumine; of deacons, who purify: why does he make no mention of priests?

I respond. It must be said that priests are understood together with bishops: not that there is no distinction between the orders as to the reality, but as to the names; for presbyter is the same as elder, and episcopus the same as one who oversees. And therefore, as regards the name, both priests and bishops were called bishops and priests alike.

Concerning this, therefore, he first treats of the desire of attaining to the episcopate; second, he describes the condition of the bishop, at but it behooves. He therefore prefaces the assertion of his institution, saying a faithful saying, namely which I shall say, or have said. Apoc., last chapter: these words are most faithful and true. If anyone desires the episcopate, etc. From this some have taken an occasion for ambition of the episcopate and of prelacy, but they do not rightly understand what is said here. For the Apostle here wished to show what pertains to a bishop. Episcopus is a Greek word, for scopos means the same as one who attends, and epi, that is, upon; therefore episcopus is said as it were one who oversees. Two things, therefore, are to be considered in a bishop, namely a higher rank, and an action useful to the people. For some perhaps cast their eye upon the things that surround it, namely that he who presides is honored, and that he has power. And whoever desires the episcopate on account of these things does not know what a bishop is. And therefore the Apostle says what a bishop is, and what he desires who desires the episcopate, because a good work. He does not say he has a good desire, but a good work, namely the benefit of the people.

But is it lawful to desire it? Augustine says no. The Gloss: a higher position, without which the people cannot be ruled, even if it be held and administered fittingly, is nevertheless unfittingly sought after. And he says the same in Book XIX of the City of God. The reason for this is that no one ought to seek something above his powers, not proportioned to himself, otherwise he would be foolish. Horace: he who does not know how to play abstains from arms in the field. He, therefore, could rightly desire the episcopate, whose capacity was proportioned to the episcopate. But no one is suited to this, because a prelate, according to his rank and fitness, ought to exceed all others in conduct and contemplation, so that in comparison to him the others are a flock. And to presume this fitness of oneself belongs to the greatest pride. Therefore either he seeks the surrounding circumstances, and then he does not know what he seeks, because this is not the episcopate; or he seeks the work itself, and this belongs to pride. And therefore it is not to be accepted unless it is imposed.

The Gloss: if you say: the state of bishops is more perfect than the state of religious, and this latter one may lawfully desire, therefore. I respond. Perfection stands differently in the one and in the other, because the state of bishops presupposes perfection, and therefore no one ought to desire it unless he has it; but the state of religious is a way, and therefore perfection already possessed is not required, but that one be bound to acquire it if he does not have it. And this is clear in John, last chapter, where the Lord does not say to Simon: if you wish to be perfect, feed, etc., but to the young man he says: if you wish to be perfect, etc. Thus, therefore, in the name of the episcopate a good work is to be understood. 1 Peter 5:3: not as lording it over the clergy, but being made a pattern of the flock, etc. As if he were to say: if you desire the episcopate, this is what you desire, because it is a good work.

But what sort of man a bishop ought to be, he shows when he adds it behooves a bishop, etc., which he first instructs in general; second in particular, at of one wife. He says therefore: I say that he desires a good work, but not everyone is fit for this, but it is necessary that he be such: first, irreproachable. Hence it is said of Zechariah, Luke 1:6, that he walked in all the commandments and justifications without complaint. Leviticus 21:17: he who has a blemish shall not offer bread to his God, nor shall he approach his ministry. Nor is it to be understood that he is altogether without sin, for it is said, 1 John 1:8: if we shall say, etc. Nor is it to be said, as some have said, that whoever has sinned mortally after Baptism is not fit, because there would be few such men; but irreproachable, that is, not subject to any sin for which he could be reproached by others, because it is unbecoming if the reprover should himself be reprovable. Matthew 7:5: cast out first the beam, etc.

Then when he says of one wife, etc., he instructs him in particular, and first as to himself, second as to the multitude, at having children. Again the first is divided into two, because first he shows with what virtues he should be adorned; second, from what his mind ought to be free, at not given to wine. But every moral virtue is first concerned with the passions; and there are two things that make for holiness, namely chastity and sobriety, because through delight or the delightful things of the flesh, the soul is most disturbed. And therefore he first sets down what pertains to chastity, saying husband of one wife. Similarly Titus 1:6.

But in this there seems to be a discord between Augustine and Jerome. For Jerome says that this is understood as after Baptism, because if before Baptism he had two wives, or one first and another afterward, he is not impeded from ordination, because through Baptism all things are blotted out. Augustine and Ambrose say the contrary, because whether before or after, if he had two, he is not ordained. And does Baptism blot out all things? I respond: yes as to sins, but not as to irregularity, which is sometimes incurred even without sin, from the ecclesiastical institution alone; but marriage is not a sin even among Pagans. But what is the cause of this institution? Is not he who has many concubines impeded even more? I respond. It must be said that this is done not only on account of incontinence, but on account of the representation of the sacrament, because the bridegroom of the Church is Christ, and the Church is one. Song of Songs 5: my dove is one.

Second, he treats of sobriety, saying sober. Titus 2:12: let us live soberly and piously and justly in this age, etc. For here he teaches the bishop, who is called an overseer, that he should watch. Luke 1:8: but there were shepherds, etc. And drunkenness hinders watchfulness. 1 Peter, last chapter: be sober, etc.

Third, he orders the reason, saying prudent, because this is the directive power of all the virtues, and a bishop is chosen to rule others. Matthew 10:16: be prudent. Matthew 24:45: who, do you think, is the faithful and prudent servant, etc.

Consequently he sets down the virtues which order external actions. First as to himself, second as to others. As to himself he says orderly, modest. He is orderly when he composes himself well in acts and words. For orderliness implies a beauty which consists in proportion. Hence he is then orderly when he acts and speaks as befits. Ecclesiasticus 44:6: men rich in virtue, having a zeal for beauty. This is required in a bishop, because through external things we judge of internal things. Ecclesiasticus 19:27: the attire of the body, and the laughter of the teeth, and the gait of a man declare of him. Because a prelate is set in the sight of men, it is necessary that he be orderly. Hence it is said of Ambrose, that he was unwilling to ordain certain men, because they walked in a dissolute manner. Likewise, sometimes it happens that certain base things occur to someone, in others either doing or saying them, and toward these he ought to have modesty, so that he is ashamed if he sees or hears them. Augustine: an immodest eye is the messenger of an immodest heart. Ecclesiasticus 7:21: for the grace of his modesty is above gold.

Then when he says hospitable, etc., he treats of the bishop in comparison to others. But it is enjoined upon the bishop that he feed the sheep. John, last chapter, and 1 Peter, last chapter. And almsgiving is twofold, namely corporal and spiritual. Therefore he ought to feed in both. As to the first he says hospitable, namely of strangers and guests. Romans 12:3: pursuing hospitality. Hebrews, last chapter: do not forget hospitality, etc. Job 31:32: my door was open to the traveler, etc. As to the second he says teacher. Ephesians 4:11: others pastors and teachers, etc. And this is the proper office of a prelate. Jeremiah 3:15: I will give you shepherds according to my heart, and they shall feed you with knowledge and doctrine, etc.

Consequently, when he says not given to wine, etc., he removes the opposite vices. But he removes three: one which pertains to the concupiscence of the flesh, another to anger, another to covetousness. As to the first he says not given to wine. He says less, and signifies more. Ephesians 5:18: be not drunk with wine, wherein is excess. As if he were to say: not gluttonous, not given to excess.

As to anger he sets down two things; first as to the act he says not a striker. Fittingly he forbids this after wine, because the drunk strike easily. But moderate, that is, patient. Philippians 4:5: let your moderation be known to all men. Psalm 91:15: they shall be well patient, that they may declare. Christ, having suffered, did not strike back. Second as to words, when he says not litigious. 2 Timothy 2:24: the servant of God ought not to quarrel. 1 Corinthians 11:16: but if anyone seems to be contentious, we have no such custom, nor does the Church of God. And this because bishops are the successors of the apostles, whom Christ instructed to announce peace. Likewise in his passion Christ said: my peace I give to you, my peace I leave with you.

As to temporal things he says not covetous, because he is set as judge and ordainer of the Church, who, if he is covetous, easily declines from justice. Exodus 23:8: do not accept gifts, which blind even the prudent and pervert the words of the just. But alas. Jeremiah 6:13: from the greatest even to the least, all are devoted to avarice.