Obj. 3: Further, the religious state is directed to the contemplative life, which is more excellent than the active life to which the episcopal state is directed. For Gregory says (Pastor. i, 7) that "Isaias wishing to be of profit to his neighbor by means of the active life desired the office of preaching, whereas Jeremias, who was fain to hold fast to the love of his Creator, exclaimed against being sent to preach." Therefore it would seem that the religious state is more perfect than the episcopal state.
On the contrary, It is not lawful for anyone to pass from a more excellent to a less excellent state; for this would be to look back [*Cf. Luke 9:62]. Yet a man may pass from the religious to the episcopal state, for it is said (XVIII, qu. i, can. Statutum) that "the holy ordination makes a monk to be a bishop." Therefore the episcopal state is more perfect than the religious.
I answer that, As Augustine says (Gen. ad lit. xii, 16), "the agent is ever more excellent than the patient." Now in the genus of perfection according to Dionysius (Eccl. Hier. v, vi), bishops are in the position of "perfecters," whereas religious are in the position of being "perfected"; the former of which pertains to action, and the latter to passion. Whence it is evident that the state of perfection is more excellent in bishops than in religious.
Reply Obj. 1: Renunciation of one's possessions may be considered in two ways. First, as being actual: and thus it is not essential, but a means, to perfection, as stated above (A. 3). Hence nothing hinders the state of perfection from being without renunciation of one's possessions, and the same applies to other outward practices. Secondly, it may be considered in relation to one's preparedness, in the sense of being prepared to renounce or give away all: and this belongs directly to perfection. Hence Augustine says (De QQ. Evang. ii, qu. 11): "Our Lord shows that the children of wisdom understand righteousness to consist neither in eating nor in abstaining, but in bearing want patiently." Wherefore the Apostle says (Phil. 4:12): "I know . . . both to abound and to suffer need." Now bishops especially are bound to despise all things for the honor of God and the spiritual welfare of their flock, when it is necessary for them to do so, either by giving to the poor of their flock, or by suffering "with joy the being stripped of" their "own goods" [*Heb. 10:34].
Reply Obj. 2: That bishops are busy about things pertaining to the love of their neighbor, arises out of the abundance of their love of God. Hence our Lord asked Peter first of all whether he loved Him, and afterwards committed the care of His flock to him. And Gregory says (Pastor. i, 5): "If the pastoral care is a proof of love, he who refuses to feed God's flock, though having the means to do so, is convicted of not loving the supreme Pastor." And it is a sign of greater love if a man devotes himself to others for his friend's sake, than if he be willing only to serve his friend.
Reply Obj. 3: As Gregory says (Pastor. ii, 1), "a prelate should be foremost in action, and more uplifted than others in contemplation," because it is incumbent on him to contemplate, not only for his own sake, but also for the purpose of instructing others. Hence Gregory applies (Hom. v in Ezech.) the words of Ps. 144:7, "They shall publish the memory . . . of Thy sweetness," to perfect men returning after their contemplation. _______________________
EIGHTH ARTICLE [II-II, Q. 184, Art. 8]
Whether Parish Priests and Archdeacons Are More Perfect Than
Religious?
Objection 1: It would seem that also parish priests and archdeacons are more perfect than religious. For Chrysostom says in his Dialogue (De Sacerdot. vi): "Take for example a monk, such as Elias, if I may exaggerate somewhat, he is not to be compared with one who, cast among the people and compelled to carry the sins of many, remains firm and strong." A little further on he says: "If I were given the choice, where would I prefer to please, in the priestly office, or in the monastic solitude, without hesitation I should choose the former." Again in the same book (ch. 5) he says: "If you compare the toils of this project, namely of the monastic life, with a well-employed priesthood, you will find them as far distant from one another as a common citizen is from a king." Therefore it would seem that priests who have the cure of souls are more perfect than religious.
Obj. 2: Further, Augustine says (ad Valerium, Ep. xxi): "Let thy religious prudence observe that in this life, and especially at these times, there is nothing so difficult, so onerous, so perilous as the office of bishop, priest, or deacon; while in God's sight there is no greater blessing, if one engage in the fight as ordered by our Commander-in-chief." Therefore religious are not more perfect than priests or deacons.