CHAPTER II Such as ordain the unworthy will suffer the same punishment, even if they are unacquainted with those who are
CHAPTER II
Such as ordain the unworthy will suffer the same punishment, even if they are unacquainted with those who are ordained
372. It is not enough for their defence, that such as have been elected should say, “I did not come forward of my own choice; and I did not withdraw because I did not foreknow the event.” And in like manner, what gain could it be to those who confer ordination, if they should say they were unacquainted with him that was ordained?
373. On this very account their blame is greater because they have promoted him they knew not, and what they fancy to be an apology, will increase their condemnation.
374. For is it not inconsistent, that when they wish to buy a slave, they show him to doctors, and require sureties for the purchase, and make inquiry of the neighbours, and have no confidence after all this, but ask for a long time to make trial of him; and yet, when if they are about to designate any one to so great a ministry, they come to a decision heedlessly and by chance, if it pleases somebody to give a certificate through partiality or enmity towards others, and make no further inquiry?
375. Who will then plead for us, when they who ought to be our advocates, themselves need intercessors?
376. Wherefore, he that is intending to confer ordination, must make diligent investigation; and much more he that is to be ordained.
377. For although this one has as partakers of chastisement for his sins, those who appointed him, he will not be relieved from punishment himself, but will suffer even more than they.
378. Provided only that they who elected him did not, from some human motive, act contrary to what seemed to them right. For if they were detected in this, and through some pretext advanced one whom they knew to be unworthy, equal punishments, and perhaps even greater, would be awarded to such as appointed the unsuitable person. For he that gives authority to one who is ready to injure the church, would be guilty of such a man’s rash deeds.
379. And if he were responsible for none of these things, and should say he was deceived by the judgment of the majority, not even then would he remain exculpated, but would suffer less punishment than the one who was ordained. Why so? Because it is probable that those who made the election, decided upon it through being deceived by an opinion which was false; but he that had been elected could no longer say, ‘I did not know myself,’ as the others could. As therefore he will be punished more severely than those who brought him forward, so must he make a more severe examination of himself than they: and if they should introduce him ignorantly, he must be prompt to teach them the reasons by which he may stay those who are deceived, and by showing himself to be unworthy of trial, escape the burden of so great a task.
380. Why is it that in war, and trade, and agriculture, and other worldly affairs, counsel is taken beforehand, and the husbandman does not choose to navigate a ship, nor the soldier to cultivate the ground, nor a sailor to make war, though one should threaten them with a thousand deaths? Manifestly because each of them foresees the peril of incompetency.
381. If then, where there is danger in small affairs, we shall employ so much forethought, and will not yield to the constraint of such as force us; shall we, where eternal punishment awaits those who ignorantly fill the priestly office, expose ourselves rashly and inconsiderately to so great a peril, alleging that we are compelled by others? He will not tolerate it, who shall then judge us for this.
382. Far greater precaution must be displayed about spiritual than about temporal matters; but we are not found now to exhibit so much.
383. For tell me, if, supposing a man to be an artificer who was not an artificer, we summoned him to work, and he obeyed, but after taking in hand the materials prepared for a house, he spoiled the wood, and spoiled the stones, and should construct the house so that it fell to ruin at once; would it suffice for his defence that he was induced by others, and did not come of his own election? By no means; and very properly and justly so, for he ought to have resisted, though others invited him.
384. If then there is no escape from punishment to him who ruins wood and stone; shall he who destroys souls and carelessly builds them up, think that the necessity imposed on him by others is sufficient for his deliverance?
385. Would not this be very foolish? For I have not yet added, that no one will be able to compel him that will not. But so be it, that he has been exposed to all sorts of violence, and stratagems of every kind, so that he succumbs; will this deliver him from punishment? Let us not, I pray, so deceive ourselves, nor feign that we are ignorant of what is evident to very children. For the pretext of ignorance will not profit us when we are called to an account.
386. You have not been anxious to receive this office, because you were conscious of your weakness? Well and good. Therefore, with this disposition, you ought to have resisted when others invited. When no one invited you, were you weak and unfitted; but when men were found ready to bestow the honour, did you suddenly become able?
387. Such things are ridiculous and vain, and worthy of extreme punishment. Therefore also our Lord exhorts him who means to build a tower, not to lay the foundation before he calculates his personal ability, that he may not afford to such as pass by abundant occasion to mock at him. The injury to him extends only to ridicule. But here the punishment is fire unquenchable, and an undying worm, and gnashing of teeth, and outer darkness, and cutting asunder, and a place among the hypocrites.
388. But my accusers will look at none of these things, or they would have ceased to blame one that was unwilling to destroy himself without cause.
389. The supervision which is proposed to us, is not that of wheat or barley, nor of oxen and sheep, nor of other like matters, but of the very body of Jesus.
390. For the Church of Christ, according to the blessed Paul, is the body of Christ, and he who has had this confided to him ought to train it to great healthfulness and inimitable loveliness, watching on every side that there may be neither spot nor wrinkle, nor any other like stain to blemish its beauty and comeliness; and what else, save that to the extent of human power, he may make it appear worthy of that immortal and blessed Head which it possesses?
391. For if they who aspire to athletic vigour have need of physicians, and trainers, and careful diet, and constant exercise, and countless attentions besides,—because when anything is casually overlooked, it subverts and frustrates the whole,—how shall they whose lot it is to minister to this body (the Church), which has to contend not against men but against invisible powers, be able to preserve it in purity and health, unless they can transcend human virtue, and understand every remedy which befits the soul?