HKB
the episcopal office he enters the state of a dispenser of spiritual corn. Therefore it would seem praiseworthy to desire the office of a bishop, and blameworthy to refuse it.
Obj. 4: Further, the deeds of the saints related in Holy Writ are set before us as an example, according to Rom. 15:4, "What things soever were written, were written for our learning." Now we read (Isa. 6:8) that Isaias offered himself for the office of preacher, which belongs chiefly to bishops. Therefore it would seem praiseworthy to desire the office of a bishop.
On the contrary, Augustine says (De Civ. Dei xix, 19): "The higher place, without which the people cannot be ruled, though it be filled becomingly, is unbecomingly desired."
I answer that, Three things may be considered in the episcopal office. One is principal and final, namely the bishop's work, whereby the good of our neighbor is intended, according to John 21:17, "Feed My sheep." Another thing is the height of degree, for a bishop is placed above others, according to Matt. 24:45, "A faithful and a wise servant, whom his lord hath appointed over his family." The third is something resulting from these, namely reverence, honor, and a sufficiency of temporalities, according to 1 Tim. 5:17, "Let the priests that rule well be esteemed worthy of double honor." Accordingly, to desire the episcopal office on account of these incidental goods is manifestly unlawful, and pertains to covetousness or ambition. Wherefore our Lord said against the Pharisees (Matt. 23:6, 7): "They love the first places at feasts, and the first chairs in the synagogues, and salutations in the market-place, and to be called by men, Rabbi." As regards the second, namely the height of degree, it is presumptuous to desire the episcopal office. Hence our Lord reproved His disciples for seeking precedence, by saying to them (Matt. 20:25): "You know that the princes of the gentiles lord it over them." Here Chrysostom says (Hom. lxv in Matth.) that in these words "He points out that it is heathenish to seek precedence; and thus by comparing them to the gentiles He converted their impetuous soul."
On the other hand, to desire to do good to one's neighbor is in itself praiseworthy, and virtuous. Nevertheless, since considered as an episcopal act it has the height of degree attached to it, it would seem that, unless there be manifest and urgent reason for it, it would be presumptuous for any man to desire to be set over others in order to do them good. Thus Gregory says (Pastor. i, 8) that "it was praiseworthy to seek the office of a bishop when it was certain to bring one into graver dangers." Wherefore it was not easy to find a person to accept this burden, especially seeing that it is through the zeal of charity that one divinely instigated to do so, according to Gregory, who says (Pastor. i, 7) that "Isaias being desirous of profiting his neighbor, commendably desired the office of preacher."
Nevertheless, anyone may, without presumption, desire to do such like works if he should happen to be in that office, or to be worthy of doing them; so that the object of his desire is the good work and not the precedence in dignity. Hence Chrysostom* says: "It is indeed good to desire a good work, but to desire the primacy of honor is vanity. For primacy seeks one that shuns it, and abhors one that desires it." [*The quotation is from the Opus Imperfectum in Matth. (Hom. xxxv), falsely ascribed to St. John Chrysostom.]