Summa de Ecclesia

There were, however, certain heretics, adversaries of the comeliness and beauty of the Church, who argue in many ways against what was said concerning the variety and division of states and offices and degrees in the Church.

¹

First, thus: Diversity is repugnant to unity; but the faithful of Christ are called to unity according to that of John 17, That they may be one in us as we also are one; therefore in the Church there ought not to be any diversity of states or offices. Second.

Second, thus: Nature does not do through many what it can do through one; but the operation of grace is much more ordered than the operation of nature; therefore it would be more fitting that what pertains to acts of grace be administered through the same persons, so that there would not be in the Church so great a diversity of offices and states. Third.

Third, thus: The good of the Church seems above all to consist in peace, according to that of the psalm, Who has set your borders in peace. And 2 Cor. at the end: Have peace, and the God of peace and love, etc. But diversity impedes peace, which likeness seems to cause, according to that of Ecclesiasticus 14, Every animal loves what is like itself — and the Philosopher says in book 7 of the Politics that a small difference makes dissension in a city; therefore it seems that there ought not to be diversity of states and offices in the Church. Fourth.

Fourth, thus: Unity is the movement of salvation, since there is one way to salvation, namely Christ, who says in John 9, I am the way, the truth, and the life, and no one comes to the Father but by me; but since in the diversity of states and religions a manifold way is granted — for instance, one of prelates, another of religious or monks, and among the latter there is manifold variety, of whom some are said to be of the order of Preachers, some of the order of Minors, etc. Hence it seems that such difference is not fitting.

²

Fifth, thus: In the primitive Church there was not this distinction of orders or religions, nor the difference of St. Augustine, St. Benedict, St. Dominic, and Francis, etc.; therefore it seems that even now it ought not to be in the Church.

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Sixth, thus: In the primitive Church there are said to have been only bishops and priests and deacons; there were not, as it seems, other inferior orders; and consequently it does not seem that other orders besides those already named are to be posited in the Church.

⁴

Seventh, thus: In the primitive Church no prelates are read of except bishops, who are called priests of the greater order, and priests, who are called priests of the second order; but there were not cardinals nor patriarchs, primates, archbishops, archdeacons, deans, and so of many; therefore it seems that such variety ought not to be in the Church.