§ 1. I therefore demand the most accurate selection in this sacred soldiery, contrary to what is now done in many places. It shall be instituted according to those things which I have said, so that crimes and canonical defects may be absent and those virtues which the Apostle requires may be present. But if boys or adolescents are assigned to the ecclesiastical order, let them be of such disposition, intelligence, and morals that they are judged to be as capable as possible of virtue and learning.
§ 2. Let Clerics possess distinguished learning; but let Bishops, and all who are in a Cathedral Church as their assessors and colleagues—the Prelates and Canons—and those who preach in those Churches and teach in Academies, excel in the Church in as much true wisdom and knowledge as is necessary for those who institute and govern learned Clerics. I shall address all these by the name of Doctors, for their principal office is to teach. For the proper office of Bishops is to teach; that of cathedral Canons, to teach and admonish on behalf of their Bishop; that of preachers and Academics, to instruct secular persons and Clerics and to explain the Scriptures. All these are duties of Bishops, as the learned works of those who have discharged the Episcopate show. For very many Doctors of the ancient Church were Bishops, nor was this changed until, after occupation in governing and adjudicating disputes had grown, the function of teaching was transferred to others as auxiliaries. Thus the laws of the ancients, distinction 36, canon 2: “Let him who has not been imbued in order with ecclesiastical disciplines and instructed for divine service by the approbation of time by no means presume to aspire to the highest priesthood of the Church; and let ambition not only be held ineffectual in his case, but let those who ordained him also be deprived of the order which they had believed should be presumptuously conferred without order, contrary to the precepts of the Fathers.” Therefore unworthy men creep into the Clergy who luxuriate here and there upon benefices in Academies until, infected with foreign vices, they bring back to their Churches attestations of two years’ idleness.
The Fourth Council of Toledo, canon 24, distinction 38, canon 1, teaches us that ignorance must especially be avoided in priests: “Ignorance, the mother of all errors, must especially be avoided in the priests of God, who have undertaken the office of teaching among the peoples. For Paul admonishes priests frequently to read the holy Scriptures, saying to Timothy, ‘Attend to reading, exhortation, and doctrine, and always remain in these things.’ Therefore let priests know the holy Scriptures and the canons, so that their whole work may consist in preaching and doctrine, and let them edify all both by knowledge of the faith and by discipline of works.” The Prophets rebuke nothing more gravely in priests than ignorance.
The Seventh Council commands Bishops to know the whole Bible, canon 2, distinction 38, canon 6: “All of us, while singing psalms, promise God: ‘I shall meditate upon thy justifications; I shall not forget thy words.’ It is most salutary indeed that all Christians observe this, but especially those who have attained hierarchical dignity. Hence we define that everyone who is to be advanced to the grade of the Episcopate know the Psalter in every respect, so that from this all the Clergy who shall be under him may likewise be admonished and imbued. But let it be diligently investigated by the Metropolitan whether he has readily at hand the ability to read searchingly and not cursorily the sacred canons and the holy Gospel, as well as the book of the divine Apostle and all divine Scripture, and to conduct himself according to God’s commands and teach the people committed to him. For the substance of our high priesthood is the sayings divinely handed down—that is, true knowledge of the divine Scriptures—as the great Dionysius declares. But if he shall have hesitated and by no means promised that he would willingly do and teach thus, let him in no way be consecrated. For God says prophetically: ‘Thou hast rejected knowledge, and I shall reject thee, that thou mayest not discharge the priesthood for me.’”
§ 3. Some mediocrity of Theological knowledge is not sufficient for the Church; rather, care must be taken that, so far as it can be done, there are as many excellently learned men as possible. Therefore Bishops must apply themselves to this matter. The reason is manifest: just as mediocrity can suffice for one man or for a part, so the excellence of some is necessary for the whole body. In political government the highest power of one or of a few is required; in war the highest training and industry of certain men. For if difficulties arise which surpass middling powers, all are stupefied. Next, if no one surpasses mediocrity, there will be no hope of more excellent men, for rarely is the disciple above the master. Hence middling intellects are not aroused, while distinguished ones grow torpid or are exalted too greatly; for a great part of excellent intellects flee from labors and possess changeable affections. Finally, it is impossible to resist heresies unless there are many so learned that they both understand Theology and can solidly refute the arguments of the adversaries. Just as in new and dangerous diseases there is need of the most sagacious, most learned, and most experienced physician, so much more in the most poisonous sewage of so many errors is there need of distinguished Theologians who skillfully dispense antidotes and saving medicines.
§ 4. Hence the Council of Trent exhorts that the Canons of distinguished colleges be holders of degrees, Session 24, chapter 12 On Reformation: “The holy Synod also exhorts that, in provinces where this can conveniently be done, all dignities and at least half of the canonries in cathedral and distinguished collegiate Churches be conferred only upon Masters or Doctors, or even Licentiates, in Theology or canon law. Furthermore, it shall not be lawful for those possessing dignities, canonries, prebends, or portions in the same cathedral or collegiate Churches, by force of any statute or custom, to be absent from those same Churches for more than three months in any year, saving nevertheless the constitutions of those Churches which require a longer time of service. Otherwise, in the first year let each be deprived of half the fruits which he made his own by reason also of the prebend and residence. But if he shall again have employed the same negligence, let him be deprived of all the fruits which he shall have gained in that same year. But if contumacy increases, let proceedings be taken against them according to the constitutions of the sacred canons.”
The levity and perfidy of certain Academies oppose this precept: after receiving money they adorn any persons whatever with the insignia of honors, through which it has come about that it is easier to obtain titles of doctorate or mastership in universities than to be admitted into the guild of tailors or shoemakers. Hence counts, barons, and nobles, even if they possess learning, nevertheless spurn titles as doubtful attestations of learning.
§ 5. But the method by which studies may flourish is that there be rewards for labors and diligence—not the empty titles of Academies, but much more the conferment of prebends. Honor and utility arouse study. Provision was made for this matter by the Council of Basel, Session 31, in the year of the Lord 1438, On the Qualifications and Order of Conferring a Benefice: “First, since it is holily ordained by statutes of the General Council that every metropolitan Church is bound and ought to have one Theologian who brings the fruit of salvation by his doctrine and preaching, this holy Synod ordains that an ordinance of this kind be extended also to cathedral Churches, in such manner, namely, that every collator of their prebends be bound and ought to confer a canonry and prebend, as soon as the opportunity shall offer itself and one can be found, upon a Master, Licentiate, or formed Bachelor in Theology who has studied for ten years in a privileged University, who is willing to undertake the burden of residence, lecturing, and preaching, and who must lecture twice or at least once in every week, in the absence of a lawful impediment; and as often as it should happen that he fails in a lecture of this kind, he may, at the discretion of the chapter, be punished by subtraction of the distributions of the whole week. And if he abandons residence, let provision be made with another. Nevertheless, so that he may attend more freely to study, let him lose nothing when absent from the divine offices. Furthermore, in every cathedral or collegiate Church, beyond the aforesaid prebend to be assigned to a Theologian as premised, let a third part of the prebends be conferred upon other suitable graduates in the manner and form written below, so that the first one to become vacant be conferred upon a graduate of this kind, and then, after two others, the next be so conferred, and so thereafter: namely, upon Masters, Licentiates, or formed Bachelors in Theology who have studied for ten years in some privileged University; upon Doctors or Licentiates in either law or in medicine who have studied for seven years in their faculty at a University as above; upon Masters or Licentiates in arts, with the rigor of an examination, who have studied for five years in some University in arts from and including logic onward, or in another higher faculty; and also upon Bachelors in Theology who have studied for six years, or in both laws or either law who have studied for three years if noble on both parents’ sides and of ancient lineage, but otherwise for five years, in like manner in some privileged University at least. They shall be bound to establish proof before the collator concerning the aforesaid degrees, time, and nobility by lawful documents.
“Nevertheless, we exhort the Ordinary collators that in conferring benefices of this kind, especially as regards dignities, they have particular regard for Masters and also Licentiates and formed Bachelors in Theology. But in non-elective dignities, personates, administrations, and offices of the said Churches, the same order, method, and form shall be observed in all things. But if any one of the said qualified men, at the time when a prebend or dignity of this kind becomes vacant, already possesses two other prebends, or dignities and prebends, or another benefice or benefices which, by residing in one of them and attending the divine hours, would be worth up to the sum or valuation of two hundred florins of the Camera, likewise if anyone possesses two cathedral prebends, let him by no means be judged to be included or comprehended in that third part. But in parochial Churches which exist in cities or walled towns, let persons qualified as above be instituted, or at least those who have studied for three years in Theology or in either law, or Masters in arts who have studied in some privileged University and attained a degree of this kind, if such persons can be found who are willing to serve benefices of this kind. And so that they may be found more easily, this holy Synod establishes that every year, during the season of Lent, all and each qualified in this manner from the diocese itself, and others who wish, shall have their names submitted, by themselves or by a procurator, to those to whom the collation or presentation of benefices having cure pertains, or to their Vicars. But if they have not done so, a collation, presentation, or disposition made otherwise than as premised shall not on this account be judged void. And likewise in the collation of the third part of prebends mentioned above, it is to be understood thus: if so many graduates or qualified men in the aforesaid manner can be found, those graduates and qualified men shall be bound, as premised, to submit their names at the aforesaid time, by themselves or by a procurator, to those to whom disposition of the benefices pertains, or to their Vicars. But if they have not done so, a collation, presentation, or disposition made otherwise than as premised shall not on this account be judged void. But if those to whom any disposition of benefices pertains have conferred any benefice contrary to the designation and order of the aforesaid qualifications, or presented someone to it, or disposed of it in any manner whatsoever, let it be void and empty ipso facto, as was premised above. And nevertheless, when they have failed in these matters or have made provision in any manner for unsuitable persons, let them be corrected and duly punished by the provincial Councils, according to the tenor of the constitution of the General Council concerning prebends which begins Grave. But let those to whom the collation or disposition of regular benefices pertains, passing over the unworthy, confer and assign them to suitable religious according to the same rule. But if they have acted otherwise, let them be corrected and duly punished by their superiors and provincial chapters.”
Thus, when the Council of Aquileia had introduced the decree of Trent, it extended the same to monasteries: “In monasteries of Monks also, even Carthusians, where it can conveniently be done, a lecture on sacred Scripture shall likewise be held; in this matter, if Abbots shall have been negligent, the Bishops of the places, as delegates of the Apostolic See in this respect, shall compel them to it by suitable remedies, as is providently established by decree of the Council. But in convents of other regulars in which studies can conveniently flourish, a lecture on sacred Scripture must similarly be held by the prescription of the Council of Trent; this lecture shall be assigned by general or provincial Chapters to the worthier ministers. In public Schools also, if a lecture on sacred Scripture has not hitherto been instituted, it must, for the preservation, propagation, and defense of the Catholic faith, be instituted as soon as possible, and if it had been instituted and was neglected, it must altogether be restored by the decree of the Council of Trent; lest, if the principles and teachings of the arts and sciences are studiously handed down everywhere so that nothing be lacking for perfect knowledge, the studies of sacred Scripture, the food of the Gospel word, the majesty of the divine sayings, and the magnitude of the heavenly promises—which is the sole support of the present life and proof of the age to come—lie neglected.”
§ 6. A second method is that schools and seminaries of Clerics be instituted. Concerning this matter there is extant a canon on schools in the Synod of Trier celebrated in the year 1549 under Archbishop John. Thus Cause 12, question 1, canon 3: “For necessity itself demands that cloisters be established next to the Church, in which Clerics may devote themselves to ecclesiastical disciplines. Therefore let there be one refectory and dormitory for all, or the other workrooms necessary for the uses of Clerics.”
In the Council of Paris the Fathers petitioned Louis, chapter 12, that public schools be established by his authority in at least three of the most populous places of the Frankish Empire. But I have spoken about Schools in Book 4.
§ 7. Since a scarcity of books retards the studies of many Clerics, provision must also be made for this matter. I have likewise treated the Library above; but so that Bishops and colleges of Canons may possess a form for establishing a Library and a method for increasing it, I shall set forth in this place the decree of the Fourth Council of Milan concerning the Library: “Just as the industry of our forefathers was diligent and accurate in copiously and sumptuously procuring sacred books, volumes of the Saints, and other ecclesiastical codices of every kind, so in preserving them the study of those who succeeded must not be negligent, nor indeed their care less; for from manuscripts and rightly copied volumes, amid so great a corruption of books introduced especially in these times by heretics, very great assistance is brought to public ecclesiastical affairs, both for defending the truth of Catholic doctrine and for refuting the rashness of those who viciously corrupt those books.
“Therefore, where no definite place has been established for the library of a Church in which the ecclesiastical volumes and other codices are kept, let one be established, by the Bishop’s care, in the Episcopal or canonical buildings of the Church.
“In that place let several bookcases be constructed and divided into compartments, in which whatever codices and volumes exist there may be disposed not in heaps but in order.
“Furthermore, let a catalogue be made in which each volume is noted according to the category of disciplines or according to alphabetical order.
“And let this catalogue be preserved perpetually in a definite place, with other books whatsoever which shall in future come to the same library in any manner being thereafter also noted in order.
“Therefore, since most private persons lack suitable means for furnishing a library, this ought to be a public office, so that an abundance of means for learning may not be lacking to all who possess the will and intelligence.”
§ 8. The first means by which studies are stimulated is honor and utility. Therefore, in provinces in which prebends and priesthoods are given by competition to approved learning, there is an immense abundance of most learned men. But where a place is given only to lineage or favor, wisdom lacks assistance and therefore proceeds at a slow pace or migrates elsewhere. For by what
argument shall we persuade a young man of honorable birth, intelligence, and studiousness to apply himself seriously to Theological studies unless, besides the heavenly reward, he will also possess a worthy place in the Church? This is especially so since young men have little capacity for higher philosophy, and their parents also very often desire it less. Does not the objection, which cannot readily be solved, force itself upon the eyes? In the richest Churches the stupid offspring of the wealthy, the scribes of magnates, the flatterers of Prelates, and the little relatives of Canons are fattened. If Jerome himself, Augustine, Gregory, Aquinas, and Suárez were present, they would have to yield to favor. For what benefices are conferred upon the learned because they are learned? This, therefore, must be reformed; sloth must be shaken off; and the excellent beginning made by many colleges, which admit none unless distinguished by some degree, must be continued. But because many Academies deceive, another examination would further be necessary. Therefore, where these things either are not in use or are handled languidly and perfidiously, they must be sustained by other aids. This is done in Germany by the institution of seminaries of Clerics; experience has indeed taught that in this manner both letters and religion have flourished again. Even the sectaries imitate this, for they have their own phrontisteries and pens, in which seduced youth is corrupted and sharpened for the infamous ministry of lying and attacking the Church. Concerning seminaries the Council of Trent, Session 23, chapter 18, establishes as follows:
“Since the age of youth, unless it is rightly instructed, is prone to follow the pleasures of the world, and unless it is formed toward piety and religion from tender years, before the habit of vices possesses the whole men, it never perfectly perseveres in ecclesiastical discipline without the greatest and almost singular assistance of Almighty God, the holy Synod establishes that individual cathedral, Metropolitan, and greater Churches be bound, according to the measure of their resources and the extent of the diocese, to maintain, religiously educate, and instruct in ecclesiastical disciplines a definite number of boys from that city and diocese—or from its province, if they are not found there—in a college for this purpose near those Churches or in another suitable place to be chosen by the Bishop. Into this college let those be received who are at least twelve years old, born of lawful marriage, know competently how to read and write, and whose disposition and will offer hope that they will serve perpetually in ecclesiastical ministries. It wishes that the sons of the poor especially be chosen, yet it does not exclude those of the wealthier, provided that they are maintained at their own expense and manifest zeal for serving God and the Church. The Bishop shall divide these boys into as many classes as shall seem good to him, according to their number, age, and progress in ecclesiastical discipline; in part, when it shall seem opportune to him, he shall assign them to the ministry of the Churches; in part he shall retain them to be instructed in the college, and shall substitute others in the place of those led out, so that this college may be a perpetual seminary of God’s ministers. But so that they may be instructed more conveniently in that same ecclesiastical discipline, they shall immediately receive the Tonsure and always use clerical dress; they shall learn grammar, chant, ecclesiastical computation, and the discipline of the other liberal arts; they shall learn sacred Scripture, ecclesiastical books, the homilies of the Saints, the method of administering the Sacraments—especially those things which shall seem suitable for hearing confessions—and the forms of rites and ceremonies. Let the Bishop see that every day they are present at the sacrifice of the Mass, confess their sins at least every month, and, according to the judgment of the confessor, receive the body of our Lord Jesus Christ; and let them serve the cathedral and the other Churches of the place on feast days. Each Bishop, with the counsel of two older and graver Canons whom they themselves shall choose, shall establish all these and other things suitable and necessary for this matter, according as the Holy Spirit shall suggest, and by visiting frequently they shall take pains that these things be always observed. They shall punish sharply the unruly, incorrigible, and sowers of evil morals, even by expelling them if there shall be need; and, removing all impediments, they shall diligently care for whatever things shall seem to pertain to preserving and increasing so pious and holy an institution.
“And because definite revenues will be necessary for undertaking the construction of the college, paying wages to teachers and ministers, maintaining the youth, and other expenses, beyond those things which in some Churches and places are destined for instructing or maintaining boys—which by that very fact are judged to be applied to this seminary under the same Bishop’s care—the same Bishops, with the counsel of two from the Chapter, one of whom is chosen by the Bishop and the other by the Chapter itself, and likewise two from the Clergy of the city, the election of one of whom shall similarly pertain to the Bishop and the other to the Clergy, shall deduct some part or portion from the entire fruits of the Episcopal mensa and the Chapter and of all dignities, personates, offices, prebends, portions, Abbeys, and Priories, of whatever Order, even Regular, or of whatever quality or condition they may be; and of hospitals which are given in title or administration according to the constitution of the Council of Vienne which begins Quia contingit; and of any benefices whatsoever, even Regular ones, even if they are of any right of patronage whatsoever, even if exempt, even if of no diocese, or annexed to other Churches, monasteries, hospitals, and any other pious places, even exempt; and from the fabrics of Churches and other places; even from any ecclesiastical revenues or proceeds whatsoever, including those of other colleges in which, however, there are not actually seminaries of learners or teachers for promoting the common good of the Church—for it wished these to be exempt, except as regards revenues which would be superfluous beyond the suitable maintenance of those seminaries; and from bodies or confraternities which in some places are called schools; and from all monasteries, but not those of mendicants; even from tithes pertaining in any manner to laymen from whom ecclesiastical subsidies are customarily paid, and to soldiers of any soldiery or Order, the brethren of Saint John of Jerusalem alone excepted. And that portion so deducted, and also certain simple benefices of whatever quality and dignity they may be, or even what are called praestimonia or praestimonial portions, even before vacancy, without prejudice to divine worship and those who possess them, they shall apply and incorporate into this college. This shall have place even if the benefices are reserved or affected; nor may the unions and applications be suspended or impeded in any manner by resignation of those benefices, but they shall altogether take effect upon any vacancy, even if they attain their effect in the Curia, notwithstanding any constitution whatsoever.
“But the possessors of benefices, dignities, personates, and all and each of the things commemorated above shall be compelled by the Bishop of the place, through ecclesiastical censures and other remedies of law, to pay this portion, not only for themselves but also for the pensions which they might pay to others from the said fruits, nevertheless retaining proportionately whatever must be paid by them for those pensions; the aid of the secular arm may even be invoked for this if it shall seem good, notwithstanding, with regard to all and each of the foregoing, any privileges, exemptions—even those which would require a special derogation—any custom, even immemorial, or any
appeal or allegation which may impede execution. But if the case should arise in which, through unions taking effect or otherwise, the seminary itself is found to be endowed in whole or in part, then the portion deducted from each benefice and incorporated as above shall be remitted in whole or in part by the Bishop as the matter itself requires. But if the Prelates of cathedral and other greater Churches shall have been negligent in this erection of the seminary and its preservation and refused to pay their portion, the Archbishop ought sharply to rebuke the Bishop, and the provincial Synod the Archbishop and superiors, and compel them to all the foregoing; and it shall studiously take care that this holy and pious work be promoted as soon as possible wherever it can be done. But every year the Bishop shall receive the accounts of the revenues of this seminary in the presence of two appointed by the Chapter and as many by the Clergy of the city.
“Next, so that provision may be made for instituting schools of this kind with less expense, the holy Synod establishes that Bishops, Archbishops, Primates, and other Ordinaries of places shall constrain and compel, even by subtraction of fruits, those possessing scholasteries and others to whom the office of lecturing or teaching is annexed to teach in those schools, either by themselves if they are suitable, or otherwise through suitable substitutes to be chosen by those scholastics and approved by the Ordinaries. But if in the Bishop’s judgment they are not worthy, let them name another who is worthy, with every appeal removed. But if they neglect this, let the Bishop himself appoint one. The aforesaid shall teach those things which shall seem expedient to the Bishop. Moreover, henceforth those offices or dignities which are called scholasteries shall be conferred only upon Doctors, Masters, or Licentiates in sacred Scripture or canon law and other suitable persons who can discharge that office by themselves; and provision made otherwise shall be null and invalid, notwithstanding any privileges and customs, even immemorial.
“But if in any province the Churches labor under such poverty that a college cannot be erected in some of them, the provincial Synod, or the Metropolitan with the two most senior Suffragans, shall take care that one or more colleges, as it judges opportune, be erected from the fruits of two or more Churches in each of which a college cannot conveniently be instituted, in the Metropolitan Church or another more suitable Church of the province, where the boys of those Churches may be educated. But in Churches possessing extensive dioceses, the Bishop may have one or more seminaries in the diocese, according as shall seem opportune to him; nevertheless, in all things these shall depend upon that one which shall have been erected and established in the city. Finally, if any difficulty should happen to arise, either on account of unions, the assessment of proportions, assignment and incorporation, or for any other reason, by which the institution or preservation of this seminary might be impeded or disturbed, the Bishop with those appointed above, or the provincial Synod according to the custom of the region and the quality of the Churches and benefices, may have power to decree and provide all and each of the things which shall seem necessary and opportune for the happy advancement of this seminary, even by moderating or increasing the things written above if there shall be need.”
§ 9. That institution brought the greatest benefits to Germany, and by that means Gregory XIII restored many Churches of Germany. But now seminaries have advanced in such a manner that, whereas at the beginning twelve-year-old boys were admitted, as is permitted by the Council, it has finally come to this, that even students of philosophy and Theology are received, in whom the utility is as much greater as they are more quickly admitted into the harvest of the Lord.
In the territory of Milan they devoted to this the tithes of all benefices, even of Episcopal mensas; but in most places so many benefices are held by idle men that the expense could easily be met.
In the same territory the Bishop visits the seminary every month. By decree 26 of the Second Council of Milan and by the Fifth Council, he is commanded to choose two Canons whose counsel he may employ in the administration.
The Council of Aquileia celebrated in the year 1596 considers that the Church can scarcely subsist in this age without a seminary of Clerics. It says: “We have heard in the cities of the province of Aquileia, and have seen with incredible delight, that the institution, preservation, and advancement of seminaries in the Church of God—by which the order and progress of the clerical soldiery are propagated—is supremely fruitful and so necessary that ecclesiastical discipline can scarcely stand without their aid and support. But we grieved that our Metropolitan Church has hitherto lacked a seminary because of the greatest difficulties; yet we now rejoice that it lacks one in such a manner that it can almost be said to possess one.”
And thus much concerning the selection and institution of Clerics, upon which all things depend; integrity will be capable of being preserved if only the Bishops obey the Councils and canons. Many religious orders, such as the Carthusian, preserve their institute inviolate for so many years; they remit nothing of its rigor; while public prayers remain, private prayers increase daily; and yet there is no lack among them of a multitude of distinguished young men and men who daily seek the narrow gates to heaven in that Hermitage. What prevents that which is done in the Charterhouse from being done in the Church of Christ, of which the Charterhouse is indeed a noble but nevertheless small portion? Whence comes to them this so long-lasting and persevering good? First, from the accurate observance and institution of their Rule. For where God beholds an easy and happy journey to eternal joys, thither he calls his elect; and therefore there grace and uprightness of life flourish. Next, all who are held by desire for their own salvation flock to that place where a more expeditious method of it is perceived. This ought to be done in the Church: let there be that guardianship of discipline, that vigor of sacred laws, which may easily lead Bishops, Canons, and all constituted in any order whatsoever to virtue and convey them to heaven. Let the appearance, modesty, institution, and care of Colleges of Canons be such that it is easier for a Canon to be saved than for a secular man. So long as this is not done, there will never be that fruit which the Church regarded. For as affairs now stand, how few are those who seek a canonry so that they may possess an easier way of salvation rather than so that they may live more quietly? But if men are admitted to the Clergy with great selection, if those admitted are instructed toward piety with the greatest care, and if the incorrigible or pernicious are rejected so that ecclesiastical ceremonies, religious charity, and devotion may flourish, they will come to the Church for the sake of salvation, not from desire for wealth; and the Clergy will be holy and pious, surpassing even the holiness of the best monasteries. For the status of Clerics is more worthy in the Church than that of monks and is also more holy by sacrament. Would that it might be recalled to its beginnings so that it might also be more spiritual. Now—alas!—in the midst of the Church, in the very sanctuary of Christ, in the midst of the priests of the Lord, is the world; and, what I say with grief, the world reigning with greater peril than in the world. For many so enjoy the riches of the Church that they seem not to have fled the world, but to have sought the world in the house of the heavenly Father, in the patrimony of the Crucified, in the
blood of him who conquered the world. Hence they rejoice both to be and to be called secular priests—deservedly, since they daily turn the house of the Lord into a worldly palace. But let us leave these things, which must daily be lamented by the pious and corrected by the Prelates. Let them keep watch lest, through those by whom justice is taught, the disease of sin creep in and death pass over to the people. This now, alas, we daily see with grief, and with all the greater grief because the remedies are ineffectual in some places, nonexistent in others, and victorious in few.