The change brought about in the condition and role of the bishop was not less grave. Along with the court noblesse and great ecclesiastical property， we see the prelate of the old régime disappearing by degrees， the younger son of a noble family， promoted by favor and very young， endowed with a large income and much more a man of the world than of the Church. In 1789， out of 134 bishops or archbishops， only 5were of plebeian origin； in 1889， out of 90 bishops or archbishops there are only 4 of them nobles；[21] previous to the Revolution， the titular of an Episcopal see enjoyed， on the average， a revenue of 100，000 francs； at the present day， he receives only a salary of from 10，000 to 15，000 francs.[22] In place of the grand seignior， an amiable and magnificent host， given to display and to entertaining the best company， keeping an open table in his diocese when he happens to be there， but generally absent， an habitué of Paris or a courtier at Versailles， we see another stepping forward to take his seat He is bearing the same title， is a personage whose habits and origins are different， a resident administrator， much less ornamental but much more active and governing， provided with a more ample jurisdiction， with more absolute authority and wielding more effective influence.
The final effect of the Revolution in relation to the bishop is the same as in relation to the Pope， and in the French diocese， as in the universal Church， the modern régime sets up a central， extraordinary， enormous power of which the ancient regime knew nothing.
Formerly， the bishop encountered around him， on the spot， equals and rivals， bodies of men or individuals， as independent and powerful as himself， irremovable， owners of estates， dispensers of offices and of favors， local authorities by legal sanction， permanent patrons of a permanent class of dependents. In his own cathedral， his metropolitan chapter was， like himself， a collator of benefice； elsewhere， other chapters were so likewise and knew how to maintain their rights against his supremacy. In each body of regular clergy， every grand abbot or prior， every noble abbess was， like himself， a sort of sovereign prince. The territorial seignior and justiciary on his own domain， was through the partial survival of the old wholly secular feudal order equally sovereign. Likewise sovereign， was， for its part， the parliament of the province， with its rights of registry and of remonstrance， with its administrative attributes and interference， with its train of loyal auxiliaries and subordinates， from the judges of the presidencies and bailiwicks down to the corporations of advocates， prosecutors and other members of the bar.[23] The parliamentarians of the district capital (chef-lieu) ， purchasers and owners of their offices， magistrates from father to son， much wealthier and much prouder than nowadays， were， in their old hereditary mansions， the real chiefs of the province， its constant representatives on the spot， its popular defenders against ministerial and royal absolutism. All these powers， which once counterbalanced episcopal power， have disappeared. Restricted to their judicial office， the tribunals have ceased to be political authorities and moderators of the central government： in the town and department， the mayor and general councilors， appointed or elected for a certain time， enjoy only temporary credit； the prefect， the military commandant， the rector， the treasurer-general are merely passing strangers. The local circumscription， for a century， is an exterior post where individuals live together in contact but not associated； no longer does any intimate， lasting and strong bond exist between them； nothing remains of the old province but a population of inhabitants， a given number of private persons under unstable functionaries. The bishop alone has maintained himself intact and erect， a dignitary for life， the conductor， by title and in fact， of a good many persons， the stationary and patient undertaker of a great service， the unique general and undisputed commander of a special militia which， through conscience and professions， gathers close around him and， every morning， awaits his orders. Because in his essence， he is a governor of souls. Revolution and centralization have not encroached on his ecclesiastical prerogative. Thanks to this indelible quality he has been able to endure the suppression of the others； these have come back to him of themselves and with others added， comprising local superiority， real importance and local ascendancy； including the various honorable appellations which， under the ancient régime， denoted his rank and preeminence； at the present day， under the modern régime， they are no longer in use for a layman and even for a minister of state； after 1802， one of the articles of the Organic Laws，[24]
interdicts them to bishops and archbishops； they are "allowed to add to their name only the title of citizen and monsieur." But practically， except in the official almanac， everybody addresses a prelate as "my lord，" and in the clergy， among believers， in writing or in speaking to him， he is called "your Grace，" under the republic as under the monarchy.