Thomas Aquinas

He proceeds to the narration; and, as has been said, he intends to fortify the Church against heretics. And first he admonishes Titus that he should instruct others to resist heretics; second he teaches how he himself should resist them, at *but you speak*, ch. II. Again, first he admonishes that he should appoint bishops, who might resist heretics; second he shows the necessity of this commission, at *for there are many*. Again, first he sets forth the commission made to Titus concerning the appointing of a bishop; second he shows what sort the bishops ought to be, at *if any man is without crime*; third he makes clear what he said, at *for it behooves*.

Since therefore the apostle had a universal commission over the Church of the gentiles, and could not by himself alone carry out all things, he therefore says *for this cause I left you at Crete*, namely on the island of Crete, that in the apostle's place he might discharge the pastoral office for the Cretan Church. Prov. 18:19: *a brother who is helped by a brother is like a strong city.*

But as to what he says *that you might correct what is lacking*, it seems that he ought to have said, *that you might supply*. I respond. It must be said that the Gloss supplies it thus: that you might correct all things that are amiss, and add what is lacking in good things. 1 Thess. 3:10: *that we may supply what is lacking to your faith.* Or it must be said that there is a certain sin of omission, and a certain sin of transgression, and each needs correction. In holy and perfect men, as Titus was, transgressions did not abound; and therefore he does not say, that you correct transgressions, but *what is lacking*, that is, omissions.

And *that you appoint presbyters*, that is, bishops, whence below he says *it behooves a bishop*, etc. And he uses the name of bishops and of presbyters indifferently. Whence a heretic took occasion, who coveted the episcopate, and because he could not obtain it, divided himself from the others, and taught many false things. Among which he said that bishops differ in nothing from priests, which is against Dionysius in the book *On the Ecclesiastical Hierarchy*. The apostle therefore uses the same name for both by identity of the thing, because presbyter means elder. Again, because it belongs to superiors to appoint a bishop, although the canons elect him.

And he says *that you appoint*, not in villages, but *through the cities*; for just as in the commonwealth kings are only in the cities, so in spiritual governance are bishops. 1 Pet. 2:9: *a royal priesthood.* Again, they ought to be elders. Eccle. 10:16: *woe to you, O land, whose king is a boy.* And understand elders not only in age, but also in character. Num. 11:16: *gather to me seventy men of the elders of Israel, whom you know to be elders of the people and masters*, etc. Again, according to the form of the Church; whence he says *as I have ordered you*. Prov. 13: *my son, let not these things slip from your eyes.*

Then when he says *if any man is without crime*, he describes them in three ways, namely as to themselves, as to the part of the wife, and as to the part of the children. Concerning the first it is said *without crime*. If anyone shall be such. 1 John 1:8: *if we say that we have no sin, we deceive ourselves, and the truth is not in us.* It must be said that crime is one thing, sin another. Sin is said of whatever, whether great, or small, or hidden. But crime is great and notorious. Ps. 14:1: *Lord, who shall dwell in your tabernacle*, etc.; and afterward he adds: *he who walks without blemish*, etc. Not that one who sins mortally after Baptism cannot be chosen; but that the one to be chosen should not be notorious.

As to the second he says *the husband of one wife*. Which the Orientals explain thus, that is, that he should not have two wives at once, as is the custom of some. But according to this it would not have been necessary for the apostle to say this; because according to the Roman laws, by which the apostle was writing, even before the faith, it was not lawful to have several wives at once. Again, 1 Tim. 5:9 speaks of a widow, who was the wife of one husband, and yet it was never lawful for one woman to have several husbands at once. And in this way he wishes this also concerning the widow, namely that she should have had only one husband. But Jerome says that it behooves that he should have had only one wife after Baptism, and that it does not matter if before Baptism he had had others. But Augustine and Ambrose say that through Baptism all crimes are blotted out; but that through Baptism, marriage is not blotted out; therefore according to these it must be said, and more correctly, that he must have had only one and not several, whether he had had her before or after.

According to some, the reason for this is, that it would be a sign of incontinence if he had had several. But this is not true; because it would be no objection if he had had several harlots, who are more incontinent. But there is another reason, higher in signification, namely because he himself is a dispenser of the sacraments, and therefore there ought to be no defect of the sacraments in him; but the sacrament of matrimony signifies the conjunction of Christ and the Church; therefore that the sign may correspond to the thing signified, just as Christ is one, and the Church one, so also here; which indeed would fail, if the bishop had had several wives. In the old law, the patriarchs signified this conjunction, not as already conjoined to Christ, but as to be conjoined, and since the Church was to be gathered in the future from many, therefore then not one, but several were had. And therefore the multitude of their wives signified this.

But as to the third, namely on the part of the children, he adds, saying *having faithful children, not under accusation of luxury*, etc. For a bishop is appointed, that he may oversee; and he who is appointed to something ought to be practiced in it, otherwise he would not be prudently instituted. But he is presumed to be well practiced, if he has ruled others well.

But a bishop is appointed for three things. First, that he may teach the faith. Matt., last chapter: *teach all nations*, etc. And therefore he says *faithful*. Second, it is required that he instruct the people unto the virtues. Ecclus. 7:25: *have you children? Instruct them.* But the sins of wantonness draw one away from virtue more. Ecclus.: *the wanton and imprudent will not keep the time.* And therefore he says *not under accusation of luxury*. 1 Kings 3:13: Eli is condemned, because he did not correct his sons in this matter. Third, it behooves that he correct the obstinate. Whence he says *or not subject*, that is, not obedient. Ecclus. 30:8: *an untamed horse turns out stubborn, and a son left to himself turns out headstrong.*

Then when he says *for it behooves*, he expounds what he said, and first what he said, *without crime*; second, without what things he ought to be, at *not proud*. But the reason for the first is, that he ought to dispense divine things. Ecclus. 10:2: *as the judge of the people is, so also are his ministers.* Ps. 100:6: *he who walked in the blameless way, this one*, etc.

Then when he says *not proud*, he shows from what things he ought to be free: and first he shows from what crimes; second, by what virtues he should shine, at *hospitable*. But of sins, some are carnal, some spiritual. Of the first he makes no mention, because they ought to be wholly clean of them. Eph. 5:3: *but fornication and all uncleanness, or covetousness, let it not even be named among you, as becomes saints.* But only concerning the spiritual, which are five, of which two have no place in prelates, namely envy, which is the sin of little ones. Job 5:2: *envy kills the little one*; but a prelate is at the summit. Likewise not sloth either, because all things turn out for him according to his wish; but pride, because he is at the summit, and anger and cupidity by occasion of temporal things, of which he is the dispenser.

As to the first he says *not proud*. Ps. 100:5: *with a proud eye and an insatiable heart, with this one I did not eat.* Ecclus. 32:1: *have they made you a ruler? Do not be lifted up*, etc.

As to the second, first he excludes anger, when he says *not irascible*. Second, the kindling of anger, which is wine, saying *not given to wine*. Prov. 23:29: *whose eyes are bloodshot? Is it not to those who linger over wine*, etc. Third, the sequel of anger, which is striking. Therefore he says *not a striker*, that is, not cruel. Is. 50:6: *I gave my body to those who struck it, and my cheeks to those who plucked them*, etc. Or, *not a striker*, that is, not one who strikes the consciences of others by depraved conduct. 1 Cor. 8:10: *and striking their weak conscience.*

As to the third he says *not desirous of base gain*. 1 Tim. 3:8: *not pursuing base gain.* Wis. 15:12: *but they reckoned our life to be a game, and the conduct of life composed for gain, and that one must acquire from whatever source, even from evil.*

Then he sets forth the good things which he ought to have: and first, those which pertain to the conduct of life; second, those which pertain to the truth of doctrine, at *embracing*. And all these are evident.