, as Augustine says (De Trin. iii, 3).
Now a bishop is appointed to govern others. Therefore he should be
better than others.

_On the contrary,_ The Decretal [*Can. Cum dilectus, de Electione]
says that "it suffices to choose a good man, nor is it necessary to
choose the better man."

_I answer that,_ In designating a man for the episcopal office,
something has to be considered on the part of the person designate,
and something on the part of the designator. For on the part of the
designator, whether by election or by appointment, it is required
that he choose such a one as will dispense the divine mysteries
faithfully. These should be dispensed for the good of the Church,
according to 1 Cor. 14:12, "Seek to abound unto the edifying of the
Church"; and the divine mysteries are not committed to men for their
own meed, which they should await in the life to come. Consequently
he who has to choose or appoint one for a bishop is not bound to take
one who is best simply, i.e. according to charity, but one who is
best for governing the Church, one namely who is able to instruct,
defend, and govern the Church peacefully. Hence Jerome, commenting on
Titus 1:5, says against certain persons that "some seek to erect as
pillars of the Church, not those whom they know to be more useful to
the Church, but those whom they love more, or those by whose
obsequiousness they have been cajoled or undone, or for whom some
person in authority has spoken, and, not to say worse than this, have
succeeded by means of gifts in being made clerics."

Now this pertains to the respect of persons, which in such matters is
a grave sin. Wherefore a gloss of Augustine [*Ep. clxvii ad Hieron.]
on James 2:1, "Brethren, have not . . . with respect of persons,"
says: "If this distinction of sitting and standing be referred to
ecclesiastical honors, we must not deem it a slight sin to 'have the
faith of the Lord of glory with respect of persons.' For who would
suffer a rich man to be chosen for the Church's seat of honor, in
despite of a poor man who is better instructed and holier?"

On the part of the person appointed, it is not required that he
esteem himself better than others, for this would be proud and
presumptuous; but it suffices that he perceive nothing in himself
which would make it unlawful for him to take up the office of
prelate. Hence although Peter was asked by our Lord if he loved Him
more than the others, he did not, in his reply, set h