Summa de Ecclesia

After we have spoken, as far as for the present has seemed sufficient to us, concerning the variety and distinction of states in the Church of God, let us consequently discuss something concerning the variety and distinction of offices in the Church of God. But we say that variety of offices is most fittingly in the Church. First and chiefly on account of the necessity of the actions which are necessary in the Church. But diverse men ought to be deputed to diverse actions, so that all things may be carried out more expediently and without confusion, as we declared more fully above in ch. 69. Second, on account of commending the wisdom of God, which shines forth chiefly in the ordered distribution of things, both in natural and in spiritual things. Which is signified in this, that the queen of Saba, seeing the order of those ministering to Solomon, had no longer any spirit, failing for admiration of his wisdom, 3 Kings 10. Third, to succour human infirmity, because through one man all the things which pertained to the divine mysteries could not be fulfilled without great burden, and therefore diverse men are distributed to diverse offices. Hence for this cause the Lord is read in Numbers 11 to have given to Moses seventy elders of the people for assistance. Fourth, that a broader way of profiting be given to men, while many are distributed in diverse offices, so that all may be co-workers of God, than which nothing is more divine, as Dionysius says. Moreover, it is to be considered that since those are said to be in diverse offices who are deputed to diverse actions, it is manifest that offices are distinguished. Hence Isidore in the book of etymologies says that office is named from effecting, as it were effect, with one letter changed for the beauty of speech. But under this variety of offices there seems first to be comprehended the distinction of graces which are given for the necessary actions in the Church, of which the Apostle says, 1 Corinthians 12: There are divisions of graces, but the same spirit; to one indeed by the spirit is given the word of wisdom, to another the word of knowledge according to the same spirit, to another faith, that is constancy of faith, says the Gloss, in the same spirit; to another the grace of healings, that is of curing the sick, says the Gloss, in one spirit; to another the working of powers, that is of miracles, says the Gloss, to another prophecy, to another discretion of spirits, to another the grace of tongues, to another the interpretation of speeches. But all these one and the same spirit worketh, dividing to every one as he will. But secondly, under the diversity of offices there seems also to be comprehended the distinction which is observed according to the diverse lives, namely of the active and the contemplative, whose distinction is taken according to the diverse pursuits of operations. Hence as the same Apostle says in the place above, there are divisions of operations; for one thing is the pursuit of operation in Martha, who was careful and laboured about frequent ministry, which pertains to the active life, another in Mary, who sitting beside the feet of the Lord heard his word, which pertains to the contemplative, as is had in Luke 10. Thirdly, there is comprehended under the distinction of offices the difference of ministries, of which the Apostle says in the place above: There are divisions of ministrations, by which, as the Gloss says, some serve others. To which seems to pertain the variety and distinction both of ecclesiastical orders and of dignities. For blessed Isidore says that there are very many kinds of offices, but the chief is that which consists in sacred and divine things; concerning which distinction of things blessed Isidore in book 7 of the Etymologies, ch. 12, and adduced in ch. Cleros, dist. 21, so says. But in general all are named clerics who serve in the Church of God, whose grades and names are these: doorkeeper, psalmist, reader, exorcist, acolyte, subdeacon, deacon, priest, bishop. For the order of bishops is fourfold, that is in patriarchs, archbishops, metropolitans, and bishops. The patriarch in the Greek tongue is interpreted highest of the fathers, because he retains the first, that is the apostolic, place. And therefore because he enjoys the highest honour he is distinguished by such a name, as the Roman, the Antiochene, the Alexandrine. The archbishop in the Greek word is he who is highest of the bishops, for he holds the apostolic place and presides over both metropolitans and other bishops. But metropolitans are named from the measure of cities, for they are preeminent over the individual provinces, to whose authority and doctrine the other priests are subject, without whom it is not lawful for the other bishops to do anything. For the solicitude of the whole province is committed to them. But concerning the distinction of the other officials which are wont to be in the greater churches, namely archdeacons, archpriests, primicerii, and treasurers, and their offices, the same blessed Isidore describes in a certain epistle which is had in ch. Perlectis, dist. 25; since the distinction of them is known, to commemorate them is superfluous.