1 Samuel 8:1

1. The deeds of holy men who came before are often the consolations of the elect who follow. For by a wonderful dispensation of divine counsel, they were raised to the citadel of the highest way of life in such a way that they might do mighty things for themselves and provide right governance for their subjects; yet sometimes so left to themselves that those things which they arranged with right intention would not turn out rightly according to God's providence — so that their weakness might become the strength of the elect who follow: because even though as men they can err in managing the affairs of the holy Church, those ecclesiastical arrangements themselves are not to be abandoned. For behold it is said: (1 Kings 8:1–3) And it came to pass when Samuel had grown old, he appointed his sons as judges over Israel. And the name of his firstborn son was Joel, and the name of the second was Abiah, judges in Beersheba. And his sons did not walk in his ways.

2. Behold, he who had been full of the spirit of prophecy did not know that those whom he was appointing as judges of Israel would afterward turn aside after greed, and accept bribes, and pervert judgment. What wonder, then, if those who do not receive the grace of prophecy can be deceived in arranging appointments—if those who have the spirit of prophecy do not have that same spirit for disposing all things? Who would doubt concerning so great a man that, if he had foreknown the future perversity of his sons, he certainly would not have advanced them to public honors? Those, therefore, who knowingly promote the reprobate can in no way flatter themselves with this example of the prophet, because it is done innocently only when no signs of subsequent iniquity were apparent in them at the time they were promoted. For this reason also, those who were appointed by Samuel as judges of Israel were fittingly called his sons when they were appointed, so that from this they might be believed not only to have been begotten from him according to the flesh, but also adorned with the splendors of his manner of life. For this reason also their names are carefully recorded, so that from the title of the name that form of virtue which was then in them might be recognized. The name of one, he says, was Joel, and of the other Abiah; they were judges in Beersheba. But also concerning those who are said to have turned aside to greed after receiving their office, it is clearly shown that before they attained the height of that same office, no signs of future depravity were seen in them. But behold, while we attend to the consolations of pastors, we perceive no small dangers for the Lord's flock. For the prophet's sons stood firm as subjects, but fell when placed at the height of authority—so that if, while we are placed under the care of superiors, an unceasing zeal for holy life or the confidence of a great manner of living smiles upon us, we should nevertheless hold the governing of others not in the appetite of desire but in the greatness of fear. But carnal people, while they attend only to visible things, do not deserve to know the spiritual manner of life of the saints. They look upon the eminence of the pastors of holy Church, but they do not know how to consider how unwillingly those pastors bear inwardly the distinction which they hold outwardly in the splendor of eminence, that they endure the loftiness of honor as the oppression of a great burden, that they flee with great desire what they pursue in outward ministry. For with the outstanding teacher as witness we have learned that the natural man does not perceive the things that are of the Spirit of God (1 Cor. 2:14). Whence also, pursuing carnal things, he errs all the more madly to the degree that through the power of discernment he no longer penetrates any spiritual things. And some such people advance to so great an evil of madness that they do not fear to disturb even the very state of ecclesiastical eminence. Whence it also follows: (Verses 4, 5.) Therefore all the elders of Israel gathered together and came to Ramah, and said to him: Behold, you have grown old, and your sons do not walk in your ways. Appoint a king over us, to judge us as all the nations have.

Therefore, repeating all things in summary, let us see what edification they contain in themselves according to another meaning. Because we said that in Samuel the new priesthood is signified, what does it mean that he grew old, except that while the holy Church is led through the passing spans of time, the beauty of conduct grows old in some priests? Now Samuel grew old because the vigor of authority withered. For Samuel was as if young when the order of priests, yearning only for heavenly desires, while seeking nothing earthly, the more effectively it could preach heavenly things, the more it nonetheless kindled the souls of those subject to them toward those things by words and examples. For he was strong in vigor and radiated with youthful beauty, while he displayed the power of the heavenly word in the splendor of holy conduct: because whatever he could powerfully preach by speaking, he strove also to show by living sublimely. For he both gave life to dead souls by the word; but shining forth with the wondrous flower of youth, he raised dead bodies by his command. Since he both gave sight to the blind, walking to the lame, and healing to all infirmities, and he so radiated with the beauty of most holy conduct, that it was of greater virtue to be able to live in this manner than to aid others in that way. Therefore Samuel flourished as if in youth, when in the order of priests there equally shone forth both the wonderful virtue of works and such immense beauty of holy conduct. But it has already been a long time since Samuel grew old. For many ages have elapsed, during which many of those by whose virtue the joys of the world should have been driven from the hearts of others follow the love of the world. Yet we do not say this as though the holy Church has no religious men: but that few are those who at the height of preaching have perfectly known how to despise the world and cling to the highest desires. Therefore it is aptly said that Samuel is both old and prophesies. He is indeed old, because he has lost the rigor of austere conduct in many: yet he does not cease to prophesy, because while he has some spiritual strength, he powerfully displays the virtue of the provident spirit. This can fittingly be understood of one and the same preacher. They are indeed old and prophesy, who are so dissolved through negligence that they teach well but live badly. They set their sons as judges when they establish in the dignity of the priesthood those who look upon the times of their more lax life. Yet the young are ordained by the old: because those who come to be promoted promise strong things. Indeed they pledge the strongest profession of the priestly life, whose virtue they do not possess in their future conduct. Therefore the young are promoted: because those who ordain them do not raise them to the height of so great an order before they receive from them a profession of virtue. For first they instruct them both how sublimely they should live and how carefully they should teach: that they ought to live sublimely for this reason, that they may be able to preach profitably, that they should always direct the purpose of their life toward heavenly things, that they should not seek temporal rewards from the labor of preaching, that they should not show partiality in judgment, but arrange all things with the just balance of equity: so that they may hear the difficulties of the ways of God, and say whether they are willing to undergo their labors.