On the Sanctifications of Priests According to the Needs of Our TImes by Rev. Fr. Reginald Garrigou-Lagrange

Author:Rev. Fr. Reginald Garrigou-Lagrange [Garrigou-Lagrange, Rev. Fr. Reginald]
Language: eng
Format: azw3
ISBN: 9780988372399
Publisher: Dolorosa Press
Published: 2013-12-13T00:00:00+00:00

Hence a bishop is not bound in conscience to already be perfect, with a perfection properly so-called, which consists in so great a charity that a man would always adhere to God and would always deliberately act from charity, excluding deliberate venial sins and voluntary imperfections. For that reason it is said concerning a bishop: “Because he himself also is compassed with infirmity and therefore he ought, as for the people, so also for himself to offer” (Hebrews 5:2-3).

Therefore Passerini speaks correctly. — This first part of our thesis is confirmed from this that it is taught by St. Thomas: Whether he that is appointed to the episcopate ought to be better than others? St. Thomas replies with canon law: it suffices to choose a good man, nor is it necessary to choose a better man. And he explains, saying: “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… 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” (q. 185, a. 3).

In his reply to the third objection he writes: “Nothing hinders one from being more fitted for the office of governing, who does not excel in the grace of holiness.” As it is said: “There are diversities of graces, and of ministries, and of operations” (1 Cor. 12).

The second part of the thesis: Nevertheless, a bishop by reason of his office and state is more obliged to tend to perfection properly so-called, than a religious, and by holier means (Passerini, p. 74; cf. St. Thomas, q. 185, a.3 ad 2: “A bishop ought to aim at showing himself to be more excellent than others in both knowledge and holiness”). A bishop, just as a religious, ought to aim at perfection without measure in respect to the end, for perfection consists in the perfect observance of the precept of charity, which precept is without measure. And in this respect, as Passerini rightly says (p. 71, n. 6), the state of perfection does not allow differentiation. But:

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