Quia vero, ut Boetius dicit in libro de duabus naturis, via fidei inter duas haereses media est sicut virtutes medium locum tenent, omnis enim virtus in medio rerum decore locata consistit: si quid enim vel ultra vel infra quam oportuerit fiat, a virtute disceditur: ideo videamus quid circa praedicta sit ultra vel infra quam rei veritas habeat, ut hoc totum reputemus errorem, mediam autem viam fidei veritatem. I answer that, as Boethius says, the road of faith runs truly between two heresies, just as virtue keeps on the center line between vices. For virtue consists in preserving the due balance of things, and by doing too much or too little man falls from virtue. In the same way, he who holds either more or less than the truth falls into error; but truth is the center line of faith. Sciendum est ergo quosdam fuisse haereticos, et adhuc esse, qui potestatem ecclesiastici ministerii in vitae sanctitate ponebant, ut videlicet qui sanctitate caruerit ordinis quoque potestatem amittat et qui sanctitate fulget etiam ordinis potestate potiatur: Now it must be remembered that there have been certain heretics, and some now exist, who consider that the power of the ecclesiastical ministry depends upon sanctity of life, and that he who is not holy loses this power, and that this power is increased in proportion to a man’s holiness. quam quidem sententiam esse erroneam, quia de ea nunc non agitur, supponatur ad praesens. Ex huius erroris radice processit quorundam praesumptio, et praecipue monachorum, qui de sua sanctitate praesumentes ministrorum Ecclesiae officia proprio arbitrio usurpabant, absolvendo scilicet peccatores et praedicando absque alicuius auctoritate episcopi, quod eis nullatenus licebat; unde dicitur XVI q. 1: pervenit ad nos unde valde miramur quod quidam monachi et abbates in parochia vestra contra sanctorum patrum decreta episcopalia iura et officia sibi arroganter vindicant, videlicet poenitentiam, remissionem peccatorum, reconciliationes, decimas; cum absque proprii episcopi licentia vel apostolicae Sedis auctoritate hoc nullatenus praesumere debeant. Sed quidam nimis incaute ab hoc errore recedentes in errorem contrarium sunt prolapsi, asserentes monachos et religiosos ad praedicta non esse idoneos etiamsi de auctoritate episcoporum hoc agant; unde dicitur XVI, q. 1: sunt nonnulli nullo dogmate fulti, audacissime quidem zelo magis amaritudinis quam dilectionis inflammati, asserentes monachos, quia mundo mortui sunt et Deo vivunt, sacerdotalis officii potentia indignos, neque poenitentiam neque christianitatem largiri, neque absolvere posse per sacerdotalis officii sibi divinitus iniunctam potestatem; sed omnino labuntur. Quidam autem novellum sibi statuentes errorem in tantam prorumpunt audaciam ut asserant non solum propter religiosorum conditionem sed etiam propter episcoporum impotentiam non posse per episcopos praedicta religiosis committi absque parochialis sacerdotis voluntate; et quod etiam perniciosius est, non posse eis hoc ipsum asserunt per apostolicae Sedis privilegium indulgeri. Et sic per viam contrariam ad eundem finem hic error elabitur cum praedicto, ut scilicet aliquid subtrahant ecclesiasticae potestati sicut et illi qui in vitae merito potestatem Ecclesiae consistere arbitrantur. This opinion does not concern our point; but let us for the moment presume it to be erroneous. From this error has arisen the presumption of certain men, especially of monks, who, elated by their holiness, have usurped the functions of ecclesiastics at their own pleasure—preaching and giving absolution without any episcopal commission. We find their audacity rebuked in the following terms: We are astonished that in your parish certain monks and abbots have, contrary to the decrees of the holy Fathers, arrogated to themselves the rights and functions of bishops. They administer penance and remission of sins, bring about reconciliations, and dispose of tithes and churches. They ought not to presume to act thus without license from the bishop or authority of the apostolic See (XVI, quaest. I, Pervenit ad nos). Now in their condemnation of the presumption of these monks, certain men have fallen into the error of rashly saying that religious are unfitted to perform the duties just enumerated, even though they be appointed thereto by the authority of the Bishop: There are certain men, filled rather with bitter jealousy than with love of truth, who, without any grounds for their assertion, have the presumption to state that monks, who have died to the world in order to live to God, are unworthy of exercising the priestly office, and are incapable of administering penance, of teaching Christianity, or of giving absolution, in spite of the power divinely committed to them at their ordination. But this is a complete error (XVII, quaest. I). Other men are led by their audacity into another mistake. They assert that religious are not merely precluded by their state of life from exercising the sacerdotal functions, but that bishops cannot, without the consent of the parish priests, grant them faculties for their performance. And what is even more pernicious, they say that the Pope himself cannot qualify religious to act as priests. Thus this error leads to the same result as that which we have previously mentioned. For while one error detracts from the ecclesiastical power, the other asserts that the power of the church depends upon sanctity of life. Ad huius ergo erroris destructionem hoc ordine procedendum est: To destroy this error, we will proceed in this order: primo ostendemus quod episcopi et superiores praelati possunt praedicare et absolvere eos qui sacerdotibus subduntur sine licentia ipsorum sacerdotum; First, we shall show that bishops and superior prelates can preach and absolve those who are under the care of priests without needing the permission of those priests. secundo quod hoc idem possunt aliis committere; Second, that they can empower others to act in like manner. tertio quod hoc aliis committi quam parochialibus sacerdotibus expedit saluti animarum; Third, that religious are capable of exercising these functions when commissioned by a bishop. quarto quod etiam religiosi ad huiusmodi officia exercenda ex commissione praelatorum sunt idonei; Fourth, that it is fitting for religious to exercise these offices when commissioned by the bishops. quinto quod religio aliqua salubriter institui potest ad haec exequenda de licentia praelatorum; Fifth, that a religious order may advantageously be founded for the purpose of preaching and hearing confessions, with license from the bishops. sexto respondebimus rationibus quae ad partem contrariam inducuntur. Sixth, we shall reply to the objections of our adversaries. Bishops can preach and absolve without the permission of priests under them Quod autem episcopus in parochia sacerdoti commissa plenam habeat potestatem, probatur per hoc quod dicitur X q. 1 cap. 'Ssic quidam': ubi dicitur quod omnia quae sunt ecclesiae secundum constitutionem antiquam ad episcopi ordinationem et potestatem pertinent; et hoc idem habetur in sequenti capitulo. Sed res temporales ecclesiae ordinantur ad spiritualia: ergo multo fortius spiritualia singularum parochiarum episcopo sunt commissa. The fact that a bishop has, in any parish of his diocese, all the powers of a priest is proved by these words from Decretals, X, q. 1, Sic quidam: all that has been established in the Church, by her ancient constitution, belongs to the office and power of a bishop, and the same is said in the next chapter. Now the temporal things of the Church exist for the sake of that which is spiritual. Hence, all the more are the spiritual concerns of parishes committed to the bishops. Item, quaestione eadem: regenda est unaquaeque parochia sub provisione ac tuitione episcopi per sacerdotem vel ceteros clericos quos ipse cum Dei timore praeviderit. Again, in the same question it is said that every parish is to be administered under the care and supervision of the bishop, by the priest or the other clerics whom he shall appoint, in the fear of God. Item, in sequenti capitulo dicitur quod cuncta debent gubernari et dispensari cum iudicio et potestate episcopi, cui totius plebis animae videntur esse commissae. In the following chapter, we likewise read that a church must be governed and conducted according to the judgment and power of the bishop, who is charged with the souls of his whole flock. Item, sacerdos cui parochia committitur non potest aliquid in Ecclesia sua facere nisi de licentia episcopi speciali, vel saltem generali; unde dicitur XVI q. 1: cunctis fidelibus et summopere omnibus presbyteris et diaconibus et reliquis clericis attendendum est ut nihil absque proprii episcopi licentia agant: non utique missa sine eius iussu quisquam presbyterorum in sua parochia agat, non baptizet nec quidquam absque eius permissu faciat. Patet ergo quod in parochia presbytero commissa adhuc maiorem potestatem habet episcopus quam sacerdos qui sine permissione episcopi nihil in ea agere potest. Again, a priest in charge of a parish can do nothing in it without a general or particular permission from his bishop. Hence we read: all priests, deacons, and other ecclesiastics must, above all things, bear in mind that they may do nothing without license from their respective bishop. Without this license, a priest cannot in his own parish say Mass, baptise, or perform any other office (Decretals, XVI, q. 1, Cunctis fidelibus). Hence a bishop has more power in each parish of his diocese than have the priests of those parishes. For they can do nothing without the bishop’s leave. Item, I Cor. 1, 2, super illud in omni loco ipsorum et nostro, dicit Glossa: idest mihi primitus commisso; et loquitur de suffraganeis, idest de parochiis subiectis Ecclesiae Corinthiorum, ut patet per Glossam. Si ergo episcopi sunt successores apostolorum, ipsorum formam tenentes, ut dicitur Luc. X, patet quod parochia principalius est commissa episcopo quam sacerdoti; non enim potest intelligi quod prius tempore fuerit Apostolo commissa et postea ab ipso in alium translata: quia non diceret in omni loco ipsorum et nostro si ex quo ipsorum esse coeperat suus esse destitisset. The Gloss commenting on: in every place of theirs and ours (1 Cor 1:2), says: that is, in every place originally committed to me, and the Apostle was speaking of suffragan churches, that is, churches subject to the Church of Corinth. If, then, bishops are the successors of the apostles and retain their office, as appears from the commentary in the Gloss on Luke 10, the chief power in a parish belongs rather to the bishop than to the parish priest. For the words, in every place of theirs and ours, cannot mean that the church was first entrusted to St. Paul, and then taken from him and given to another, else it would have ceased to be his. Item, Apollo erat presbyter Corinthiorum qui eis sacramenta ministrabat, ut patet I Cor. III, 6: Apollo rigavit, Glossa, baptismo; et tamen apostolus de Corinthiis se intromittebat, ut patet I Cor. XI, 34: cetera cum venero disponam, et II Cor. II, 10: nam et ego si quid donavi propter vos in persona Christi, et I Cor. IV, 21: quid vultis? In virga veniam ad vos etc., et II Cor. X, 13: secundum mensuram regulae qua mensus est nobis Deus pertingendi ad vos, et II (Cor.) ult.: ideo haec absens scribo ut non praesens durius agam secundum potestatem – Glossa, ligandi et solvendi – quam dedit mihi Dominus. Patet ergo quod episcopi in plebibus sacerdotibus commissis plenam retinent potestatem. Apollo was a priest, ministering to the Corinthians, as we know from the words (1 Cor 3:6), Apollo watered, that is, by baptism (Gloss). Nevertheless, St. Paul regulated the affairs of the Church of Corinth, as we learn from his own words, about the other things I will give directions when I come (1 Cor 11:34). And again, what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Cor 2:10). And, again, he writes to the Corinthians: what do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness? (1 Cor 4:21) Again, according to the limits God has apportioned us, to reach even to you (2 Cor 10:13). In another chapter, he says: I write this while I am away from you, in order that when I come I may not have to be severe in my use of the authority which the Lord has given me (2 Cor 13:10). This power, as the Gloss says, was that of binding and loosing. Hence we clearly see that a bishop retains full jurisdiction over the people entrusted to priests. Item, cum sacerdotes succedant in locum septuaginta duorum discipulorum, episcopi vero in locum duodecim apostolorum, ut dicitur in Glossa Lucae X, 1 absurdissimum videtur si dicere velint quod apostoli non possent absolvere vel ligare vel alia huiusmodi facere sine licentia septuaginta duorum discipulorum: quod tamen eos dicere oportet si hoc de episcopis et presbyteris dicant. Again, priests are said to be successors of the seventy-two disciples, and bishops successors of the twelve apostles (cf. the Gloss on Luke 10). Now it would be absurd to maintain that the apostles had no power of binding or loosing and of performing other spiritual works without permission from the seventy-two disciples. This argument holds good in like manner with regard to the relations between bishops and priests. Item, Dionysius dicit in V cap. Caelestis hierarchiae quod quamvis pontificum ordo sit perfectivus et sacerdotum ordo sit illuminativus et ministrantium ordo sit purgativus, tamen hierarchicus ordo, scilicet pontificum, non tantum habet perficere sed illuminare et purgare, et sacerdotum ordo non solum illuminare sed et purgare; et subiungit causam dicens: ipsae quidem enim minores virtutes in ea quae in meliora sunt transmovere non possunt, eo quod iniustum eis sit ad huiusmodi conari maiestatem; ipsae autem diviniores virtutes cum propriis habent et subiectas operationes, ut patet per expositionem maximi ibidem. Dionysius furthermore says that although the duty of the episcopate is to perfect others, that of the priesthood to enlighten them, and that of the diaconate to cleanse them, nevertheless, bishops are bound not only to perfect but likewise to enlighten and to purify their people. In like manner, it is the office of priests not only to enlighten, but likewise to purify their flocks (Ecclesiastical Hierarchy, 5). He gives the following reason for his assertion: inferior powers cannot become capable of the higher works; and it would be unjust were they to aspire to such a dignity. But the more divine powers are able to perform inferior operations, as we see by the words of Maximus. Patet ergo quod sicut sacerdos potest quicquid potest diaconus et adhuc amplius, ita et episcopus potest quicquid potest sacerdos et adhuc amplius; sicut ergo sacerdos potest legere Evangelium in ecclesia non requisito diacono; ita episcopus potest absolvere et alia Ecclesiae sacramenta ministrare quibus voluerit non requisito sacerdote parochiali. Item, qui facit aliquid per alium, et per se ipsum hoc facere posset. Sed dum presbyteri absolvunt sibi subditos, hoc per eos episcopi facere dicuntur; unde Dionysius dicit in XIII cap. Caelestis hierarchiae: is qui secundum nos summus est sacerdos per suos ministros aut sacerdotes purgans aut illuminans, ipse dicitur purgare et illuminare aliis in ipsum reponentibus proprias sacras operationes: ergo et episcopus cum voluerit poterit absolvere subditos sacerdotis vel eis praedicare per se ipsum. It is plain then that if a priest can do the work of a deacon, a bishop can accomplish all and more than is done by a priest. A priest can, without permission from his deacon, read the gospel in his church. Therefore, a bishop can, without license from the parish priest, absolve and administer the other sacraments in any parish church of his diocese. What a man does through the agency of another he can do himself; but when priests give absolution it is their bishop who is said to absolve by their instrumentality. Hence Dionysius writes: he who, according to us, is the high priest, cleanses and illuminates us by means of priests, his ministers. It is he who is said to exercise these functions, because he entrusts others with the power of performing these sacred actions in his stead (Ecclesiastical Hiearchy, 13). Hence a bishop may, in his own person, give absolution or preach. Item, praelatis ecclesiarum a subditis obedientia debetur inquantum eorum curam habent; unde dicitur ad Hebr. ult.: obedite praepositis vestris et subiacete eis: ipsi enim pervigilant – Glosa idest pro vobis soliciti sunt praedicando – quasi pro animabus vestris rationem reddituri. Sed parochianus quisque magis tenetur obedire episcopo quam presbytero parochiali, ut patet per Glossam ad Rom. XIII, 2 ubi dicitur quod maiori potestati est magis obediendum quam minori, sicut proconsuli quam curatori et imperatori quam proconsuli, quod ad potestatis ordinem pertinet qui multo magis in spiritualibus potestatibus quam in temporalibus invenitur: ergo episcopi, qui sunt in superiori potestate constituti, magis habent curam de subditis quam etiam ipsi sacerdotes parochiales. Ad curam autem animarum pertinet quod dicitur Prov. XXVII, 23: diligenter agnosce vultum pecoris tui, quod fit maxime in confessionibus audiendis: et ita episcopi possunt audire confessiones parochianorum etiam convenientius quam presbyteri parochiales. Again, the inferior clergy owe obedience to their prelates in all that regards their care of souls. Thus St. Paul says: obey your prelates and submit to them; for they are keeping watch (Heb 13:17), that is, they are solicitous for you in preaching, over your souls, as men who will have to give account. A parishioner is more stringently bound to obey his bishop than his parish priest. For on Romans 13:2: he who resists the authorities resists what God has appointed, the Gloss says that obedience must be paid rather to the higher than to the lower power. Thus a proconsul must be obeyed rather than a governor, and an Emperor rather than a proconsul. For obedience must be proportioned to rank. This maxim applies to spiritual far more strongly than to temporal affairs. Hence bishops, who are invested with power superior to that of parish priests, are at the same time more fully responsible for the people. The words of the book of Proverbs 27:23: be diligent to know the countenance of your cattle, refer to the care of souls and are chiefly carried out by hearing confessions. Therefore, it suits bishops, even more than parish priests, to hear the confessions of the faithful. Item, sacerdotes dantur episcopis ut coadiutores, quia soli onus populi ferre non possunt, sicut septuagintaduo senes dati sunt in adiutorium Moysi, ut patet Num. XI; unde episcopus in ordinatione sacerdotum hoc exemplo et quibusdam aliis praemissis subiungit: quanto fragiliores sumus, tanto magis his auxiliis indigemus. Sed ille cui datur aliquis adiutor non ex hoc amittit potestatem operandi cum sibi vacaverit, immo ipse est principalis operans et adiutor est agens secundarium; ergo episcopi possunt omnia agere quae ad curam plebis pertinent irrequisito sacerdote, etiam magis quam ipsi sacerdotes. As the seventy-two elders, of whom we read (Num 11:16), were given to Moses as assistants, so priests are appointed as coadjutors to bishops, who could not bear their burdens unaided. Hence at the ordination of a priest, the bishop makes use of the following and similar words: the weaker we are, the more do we stand in need of assistance. But the fact that a bishop has a coadjutor does not deprive him of his own powers; for he still continues to be their primary agent, and priests are his ministers. Hence bishops have as good and even a better right than priests to perform every sacerdotal office without the permission of any priest. Item, episcopi in Ecclesia tenent locum Domini Iesu Christi: unde Dionysius dicit in 5 cap. ecclesiasticae hierarchiae: pontificum ordo primus quidem est divinarum ordinationum, sublimissimus autem et novissimus idem, etenim in ipsum perficitur et impletur omnis nostrae hierarchiae dispositio; ut enim omnem hierarchiam videmus in Iesum consummatam, sic unamquamque in proprium divinum summum sacerdotem, idest episcopum; unde etiam I Petri II, 25 dicitur de Christo: conversi estis ad pastorem et episcopum animarum vestrarum. Hoc autem praecipue verum est de romano pontifice cui – ut Cyrillus dicit – omnes iure divino caput inclinant et ei tanquam ipsi Domino Iesu obediunt; et Chrysostomus dicit, super illud Ioan. ult.: pasce oves meas, idest, loco mei praepositus et caput esto fratrum: ergo ridiculum est dicere et blasphemiae vicinum quod episcopus non possit usum clavium exercere in quemlibet suae dioecesis sicut et Christus posset. Further, bishops hold the place of our Lord Jesus Christ in the Church. Therefore, Dionysius says: the pontifical order is the first of divine ordinances, and supreme in the hierarchy of the Church. In it all degrees of the ecclesiastical hierarchy are consummated and made perfect (Ecclesiastical Hierarchy, 5). As we behold the universal hierarchy summed up in Jesus, so each particular hierarchy attains its fulness in its own chief priest: namely, its bishop. St. Peter says of Christ, be converted to the shepherd and bishop of your souls (1 Pet 2:25). These words also apply chiefly to the Roman Pontiff, before whom, as St. Cyril remarks, every head must, by divine right, bow, and whom all must obey as they would obey our Lord Jesus Christ himself. St. Chrysostom, commenting on: feed my lambs (John 21:15), says, these words are equivalent to saying, "be, in my place, head and master of your brethren." Hence it is absurd and almost blasphemous, to say that a bishop, who represents Christ, cannot exercise the power of the keys over any person in his diocese. Item, ad hoc quod aliquis possit absolvere in foro poenitentiali sufficit quod habeat clavem et iurisdictionem per quam materia sibi determinatur, sicut et in aliis sacramentis qui habet potestatem ordinis et materiam debitam potest operari, si formam et intentionem debitam adhibeat – hoc enim semper in potestate eius est –. Sed episcopus habet claves cum sit sacerdos; habet etiam iurisdictionem in quemlibet suae dioecesis, alias non posset eos excommunicare et coram se convenire: ergo potest quemlibet suae dioecesis sine alicuius sacerdotis requisitione in foro poenitentiali absolvere. In order to give absolution, it is necessary to have the power of the keys and jurisdiction over every soul in a diocese. By this the matter is determined; and for the administration of penance as for the other Sacraments, all that is necessary is the power of orders and the matter, together with the appointed form and due intention. Now a bishop, being a priest, has the keys. He has jurisdiction over every member of his diocese, otherwise he could not summon them to appear before him. Hence he can give absolution to anyone in his diocese without the permission of any priest. Item, ideo sacerdotibus necessarium videtur subditorum confessiones audire, quia eis sacramentum Eucharistiae ministrant quod ab his qui sunt in peccato mortali sumi non debet. Sed similiter sacramentum confirmationis et ordinis sumi non debet ab his qui sunt in peccato mortali, quia haec sacramenta gratiam praesupponunt; haec autem sacramenta a solis episcopis ministrantur: ergo et pari ratione episcopis competit confessiones audire quorumlibet suae dioecesis. It is argued that it is necessary for parish priests to hear confessions, because they have the duty of administering the Eucharist, which no one should receive who is in mortal sin. But Confirmation and Holy Orders likewise require a state of grace in their recipients; and these sacraments can be given by bishops only. Hence a bishop is entitled to hear the confession of every person in his diocese. Item, nullus potest assumere sibi illud quod non est in sua potestate. Sed, sicut communis consuetudo probat, episcopi assumunt sibi casus quos voluerint, de quibus ad eos pro absolutione recurratur; ergo etiam antequam eos sibi assumerent, erant in eorum potestate: ergo et de casibus aliis possunt absolvere cum voluerint. Further, no one can reserve to himself what is not within his own power. Now by a common usage, bishops reserve to themselves certain cases for absolution. But, in order to act thus, they must have power to absolve. Hence they must likewise have power to absolve in all other cases in which they desire to do so. Item, secundum Dionysium potestas episcopi in nostra hierarchia est potestas universalis, potestas autem sacerdotis et ministrorum est potestas particularis, ut patet in I cap. et in V Ecclesiasticae hierarchiae; sed secundum quod probatum est a philosophis virtus universalis efficacius agit in id quod subiicitur virtuti particulari quam etiam ipsa particularis virtus; ergo episcopus magis habet usum clavium in eos qui subduntur sacerdotibus quam etiam ipsi sacerdotes. Dionysius remarks that, in our hierarchy the episcopal power is universal, and the power of priests and other ministers particular (Ecclesiastical Hierarchy, 1, 5). But, as we know by philosophy, universal power acts more efficaciously on that which is subject to a particular power than does that particular power itself. Hence a bishop exercises the power of the keys more efficaciously on those who are subject to priests than do priests themselves. Item, nullus potest dare quod non habet. Sed episcopi est sacerdotibus dare omnem potestatem quam sacerdotes habent; nullum autem spirituale amittitur cum datur, quia spiritualia non dantur nisi per actionem dantis in recipientem, agens vero non amittit virtutem agendi ex hoc ipso quod agit: ergo episcopus habet omnem potestatem quam habet sacerdos parochialis. Further, it is plain that no man can give to another anything that he does not himself possess. It is the office of a bishop to give authority to priests. But by imparting authority a bishop does not deprive himself of it, for spiritual gifts are only bestowed by the action of the giver on the recipient. But as an agent does not, by acting, lose the power of acting, a bishop retains all that power which he gives to parish priests. Bishops can commission others to preach and hear confessions in parishes entrusted to priests Deinde ostendendum est quod aliqui ex commissione episcoporum possunt praedicare et confessiones audire in parochiis sacerdotum. Extra 'De officio iudicis ordinarii', cap. 'Inter cetera', dicitur quod episcopi viros idoneos ad sanctae praedicationis officium salubriter exequendum assumant; et infra: praecipimus tam in cathedralibus quam in aliis conventualibus ecclesiis viros idoneos ordinari quos episcopi coadiutores et cooperatores habeant, non solum in praedicationis officio verum etiam in audiendis confessionibus et poenitentiis iniungendis ac ceteris quae ad salutem pertinent animarum: ex quo patet quod clerici conventualium Ecclesiarum alicuius dioecesis, qui non sunt parochiales presbyteri, possunt praedicare et confessiones audire auctoritate episcopi. Our next task will be to prove that certain men can be commissioned by bishops to preach and hear confessions in the parishes entrusted to priests. For a bishop may, with expediency, choose out certain men fit for the holy office of preaching (De officio judic. ordin., Inter caetera). And again: we enjoin that, both in cathedrals and in conventual churches, bishops should appoint certain coadjutors and fellow-workers, who shall assist not only in the duty of preaching, but in that of hearing confessions, imposing penance, and other such offices as may pertain to the welfare of souls. From these words, it is plain that the clerics of monastic churches, who are not parish priests, may preach and hear confessions by the authority of the bishop. Item, Extra 'De haereticis' cap. 'Excommunicamus' 'Quia vero' dicitur: omnes qui prohibiti vel non missi praeter auctoritatem ab apostolica Sede vel catholico episcopo loci susceptam privatim vel publice praedicationis officium usurpare praesumpserint, excommunicationis vinculo innodentur; ex quo haberi potest quod papa vel episcopus potest dare alicui auctoritatem praedicandi. Again: all such as have been forbidden to preach, or who have not received, publicly or privately, license to preach from the apostolic See, or from the Catholic bishop of a place, and shall yet usurp the office of preaching, do so under pain of excommunication (Extra., De haereticis, Excommunicavimus, quia vero). Hence we see that the Pope, or a bishop, can give to any priest authority to preach. Item, constat quod apostoli, quorum episcopi sunt successores, per civitates et castella presbyteros ordinabant qui continue cum populis sibi subiectis commorabantur, et tamen alios mittebant ad praedicandum et alia exequendum quae ad salutem pertinent animarum: I Cor. IV, 17: misi ad vos Timotheum qui est filius meus carissimus et fidelis in Domino, qui vos commonefaciat vias meas quae sunt in Christo Iesu; et II Cor. XII ult.: rogavi Titum, et misi cum illo fratrem. Glossa scilicet Barnabam vel Lucam; et ad Titum I, 5: huius rei gratia reliqui te Cretae etc. Ergo et aliqui alii quam presbyteri parochiales possunt praedicare et confessiones audire ex commissione episcoporum. Further, it is certain that the apostles, of whom bishops are the successors, ordained certain priests in cities and villages to dwell continually among their people. But they likewise sent forth others to preach and to perform other offices, for the good of souls. Thus St. Paul writes: I am sending to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ (1 Cor 4:17). Again: I urged Titus to go, and sent the brother with him (2 Cor 12:18); namely, Barnabas or Luke, according to the Gloss. Also Titus 1:5: this is why I left you in Crete, that you might amend what was defective, and appoint priests in every town as I directed you. Hence other priests, besides those in charge of parishes, may preach and hear confessions with license from a bishop. Item, praedicare et confessiones audire sunt iurisdictionis vel iurisdictionis et ordinis simul; sed ea quae sunt huiusmodi possunt committi his saltem qui ordinem habent: ergo cum episcopus possit praedicare et confessiones audire in parochia non requisito sacerdote, ut supra probatum est, hoc idem et alius poterit ex eius commissione. The offices of preaching and of hearing confessions pertain both to jurisdiction and to orders. But offices pertaining to jurisdiction can only be exercised by those who have received orders. Hence if a bishop, without asking permission of the parish priest, can preach or hear confessions in any parish church within his diocese, another priest may, by the commission of the bishop, act in the same manner. Item, ad hoc facit consuetudo romanae ecclesiae, ad quam accedentes a poenitentiariis Papae ad quoscumque sacerdotes litteras impetrant ut eis confiteantur. This proposition is likewise proved by the fact that persons seeking admission into the Church receive from the papal penitentiaries letters empowering them to make their confession to any priest whatsoever. Item, legati papae et eorum poenitentiarii confessiones audiunt non petita licentia a presbyteris parochialibus, et etiam auctoritate papae ubique praedicant; et ita patet quod praedicare et audire confessiones potest aliis committi sine licentia sacerdotum parochialium. And the papal legates and penitentiaries preach everywhere, and hear confessions without asking any permission from parish priests, but solely by the authority of the Pope. This proves that commission can be given to certain priests (both for preaching and for hearing confessions) without any necessity for a further license from parish priests. Religious are fit to preach and hear confessions