_I answer that,_ As stated above (A. 1, ad 2) the religious state pertains to perfection, as a way of tending to perfection, while the episcopal state pertains to perfection, as a professorship of perfection. Hence the religious state is compared to the episcopal state, as the school to the professorial chair, and as disposition to perfection. Now the disposition is not voided at the advent of perfection, except as regards what perchance is incompatible with perfection, whereas as to that wherein it is in accord with perfection, it is confirmed the more. Thus when the scholar has become a professor it no longer becomes him to be a listener, but it becomes him to read and meditate even more than before. Accordingly we must a.s.sert that if there be among religious observances any that instead of being an obstacle to the episcopal office, are a safeguard of perfection, such as continence, poverty, and so forth, a religious, even after he has been made a bishop, remains bound to observe these, and consequently to wear the habit of his order, which is a sign of this obligation.
On the other hand, a man is not bound to keep such religious observances as may be incompatible with the episcopal office, for instance solitude, silence, and certain severe abstinences or watchings and such as would render him bodily unable to exercise the episcopal office. For the rest he may dispense himself from them, according to the needs of his person or office, and the manner of life of those among whom he dwells, in the same way as religious superiors dispense themselves in such matters.
Reply Obj. 1: He who from being a monk becomes a bishop is loosened from the yoke of the monastic profession, not in everything, but in those that are incompatible with the episcopal office, as stated above.
Reply Obj. 2: The vows of those who are living in the world are compared to the vows of religion as the particular to the universal, as stated above (Q. 88, A. 12, ad 1). But the vows of religion are compared to the episcopal dignity as disposition to perfection. Now the particular is superfluous when one has the universal, whereas the disposition is still necessary when perfection has been attained.
Reply Obj. 3: It is accidental that religious who are bishops are not bound to obey the superiors of their order, because, to wit, they have ceased to be their subjects; even as those same religious superiors. Nevertheless the obligation of the vow remains virtually, so that if any person be lawfully set above them, they would be bound to obey them, inasmuch as they are bound to obey both the statutes of their rule in the way mentioned above, and their superiors if they have any.
As to property they can nowise have it. For they claim their paternal inheritance not as their own, but as due to the Church. Hence it is added (XVIII, qu. i, can. Statutum) that after he has been ordained bishop at the altar to which he is consecrated and appointed according to the holy canons, he must restore whatever he may acquire.
Nor can he make any testament at all, because he is entrusted with the sole administration of things ecclesiastical, and this ends with his death, after which a testament comes into force according to the Apostle (Heb. 9:17). If, however, by the Pope"s permission he make a will, he is not to be understood to bequeath property of his own, but we are to understand that by apostolic authority the power of his administration has been prolonged so as to remain in force after his death.
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QUESTION 186
OF THOSE THINGS IN WHICH THE RELIGIOUS STATE PROPERLY CONSISTS (In Ten Articles)
We must now consider things pertaining to the religious state: which consideration will be fourfold. In the first place we shall consider those things in which the religious state consists chiefly; secondly, those things which are lawfully befitting to religious; thirdly, the different kinds of religious orders; fourthly, the entrance into the religious state.
Under the first head there are ten points of inquiry:
(1) Whether the religious state is perfect?
(2) Whether religious are bound to all the counsels?
(3) Whether voluntary poverty is required for the religious state?
(4) Whether continency is necessary?
(5) Whether obedience is necessary?
(6) Whether it is necessary that these should be the matter of a vow?
(7) Of the sufficiency of these vows;
(8) Of their comparison one with another;
(9) Whether a religious sins mortally whenever he transgresses a statute of his rule?
(10) Whether, other things being equal, a religious sins more grievously by the same kind of sin than a secular person?
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FIRST ARTICLE [II-II, Q. 186, Art. 1]
Whether Religion Implies a State of Perfection?
Objection 1: It would seem that religion does not imply a state of perfection. For that which is necessary for salvation does not seemingly pertain to perfection. But religion is necessary for salvation, whether because "thereby we are bound (_religamur_) to the one almighty G.o.d," as Augustine says (De Vera Relig. 55), or because it takes its name from "our returning (_religimus_) to G.o.d Whom we had lost by neglecting Him" [*Cf. Q. 81, A. 1], according to Augustine (De Civ. Dei x, 3). Therefore it would seem that religion does not denote the state of perfection.
Obj. 2: Further, religion according to Tully (De Invent. Rhet. ii, 53) is that "which offers worship and ceremony to the Divine nature."
Now the offering of worship and ceremony to G.o.d would seem to pertain to the ministry of holy orders rather than to the diversity of states, as stated above (Q. 40, A. 2; Q. 183, A. 3). Therefore it would seem that religion does not denote the state of perfection.
Obj. 3: Further, the state of perfection is distinct from the state of beginners and that of the proficient. But in religion also some are beginners, and some are proficient. Therefore religion does not denote the state of perfection.
Obj. 4: Further, religion would seem a place of repentance; for it is said in the Decrees (VII, qu. i, can. Hoc nequaquam): "The holy synod orders that any man who has been degraded from the episcopal dignity to the monastic life and a place of repentance, should by no means rise again to the episcopate." Now a place of repentance is opposed to the state of perfection; hence Dionysius (Eccl. Hier. vi) places penitents in the lowest place, namely among those who are to be cleansed. Therefore it would seem that religion is not the state of perfection.
_On the contrary,_ In the Conferences of the Fathers (Collat. i, 7) abbot Moses speaking of religious says: "We must recognize that we have to undertake the hunger of fasting, watchings, bodily toil, privation, reading, and other acts of virtue, in order by these degrees to mount to the perfection of charity." Now things pertaining to human acts are specified and denominated from the intention of the end. Therefore religious belong to the state of perfection.
Moreover Dionysius says (Eccl. Hier. vi) that those who are called servants of G.o.d, by reason of their rendering pure service and subjection to G.o.d, are united to the perfection beloved of Him.
_I answer that,_ As stated above (Q. 141, A. 2) that which is applicable to many things in common is ascribed antonomastically to that to which it is applicable by way of excellence. Thus the name of "fort.i.tude" is claimed by the virtue which preserves the firmness of the mind in regard to most difficult things, and the name of "temperance," by that virtue which tempers the greatest pleasures.
Now religion as stated above (Q. 81, A. 2; A. 3, ad 2) is a virtue whereby a man offers something to the service and worship of G.o.d.
Wherefore those are called religious antonomastically, who give themselves up entirely to the divine service, as offering a holocaust to G.o.d. Hence Gregory says (Hom. xx in Ezech.): "Some there are who keep nothing for themselves, but sacrifice to almighty G.o.d their tongue, their senses, their life, and the property they possess." Now the perfection of man consists in adhering wholly to G.o.d, as stated above (Q. 184, A. 2), and in this sense religion denotes the state of perfection.
Reply Obj. 1: To offer something to the worship of G.o.d is necessary for salvation, but to offer oneself wholly, and one"s possessions to the worship of G.o.d belongs to perfection.
Reply Obj. 2: As stated above (Q. 81, A. 1, ad 1; A. 4, ad 1, 2; Q.
85, A. 3) when we were treating of the virtue of religion, religion has reference not only to the offering of sacrifices and other like things that are proper to religion, but also to the acts of all the virtues which in so far as these are referred to G.o.d"s service and honor become acts of religion. Accordingly if a man devotes his whole life to the divine service, his whole life belongs to religion, and thus by reason of the religious life that they lead, those who are in the state of perfection are called religious.
Reply Obj. 3: As stated above (Q. 184, AA. 4, 6) religion denotes the state of perfection by reason of the end intended. Hence it does not follow that whoever is in the state of perfection is already perfect, but that he tends to perfection. Hence Origen commenting on Matt.
19:21, "If thou wilt be perfect," etc., says (Tract. viii in Matth.) that "he who has exchanged riches for poverty in order to become perfect does not become perfect at the very moment of giving his goods to the poor; but from that day the contemplation of G.o.d will begin to lead him to all the virtues." Thus all are not perfect in religion, but some are beginners, some proficient.
Reply Obj. 4: The religious state was inst.i.tuted chiefly that we might obtain perfection by means of certain exercises, whereby the obstacles to perfect charity are removed. By the removal of the obstacles of perfect charity, much more are the occasions of sin cut off, for sin destroys charity altogether. Wherefore since it belongs to penance to cut out the causes of sin, it follows that the religious state is a most fitting place for penance. Hence (x.x.xIII, qu. ii, cap. Admonere) a man who had killed his wife is counseled to enter a monastery which is described as "better and lighter," rather than to do public penance while remaining in the world.
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SECOND ARTICLE [II-II, Q. 186, Art. 2]
Whether Every Religious Is Bound to Keep All the Counsels?
Objection 1: It would seem that every religious is bound to keep all the counsels. For whoever professes a certain state of life is bound to observe whatever belongs to that state. Now each religious professes the state of perfection. Therefore every religious is bound to keep all the counsels that pertain to the state of perfection.
Obj. 2: Further, Gregory says (Hom. xx in Ezech.) that "he who renounces this world, and does all the good he can, is like one who has gone out of Egypt and offers sacrifice in the wilderness." Now it belongs specially to religious to renounce the world. Therefore it belongs to them also to do all the good they can. and so it would seem that each of them is bound to fulfil all the counsels.
Obj. 3: Further, if it is not requisite for the state of perfection to fulfil all the counsels, it would seem enough to fulfil some of them. But this is false, since some who lead a secular life fulfil some of the counsels, for instance those who observe continence.
Therefore it would seem that every religious who is in the state of perfection is bound to fulfil whatever pertains to perfection: and such are the counsels.
_On the contrary,_ one is not bound, unless one bind oneself, to do works of supererogation. But every religious does not bind himself to keep all the counsels, but to certain definite ones, some to some, others to others. Therefore all are not bound to keep all of them.
_I answer that,_ A thing pertains to perfection in three ways. First, essentially, and thus, as stated above (Q. 184, A. 3) the perfect observance of the precepts of charity belongs to perfection.
Secondly, a thing belongs to perfection consequently: such are those things that result from the perfection of charity, for instance to bless them that curse you (Luke 6:27), and to keep counsels of a like kind, which though they be binding as regards the preparedness of the mind, so that one has to fulfil them when necessity requires; yet are sometimes fulfilled, without there being any necessity, through superabundance of charity. Thirdly, a thing belongs to perfection instrumentally and dispositively, as poverty, continence, abstinence, and the like.
Now it has been stated (A. 1) that the perfection of charity is the end of the religious state. And the religious state is a school or exercise for the attainment of perfection, which men strive to reach by various practices, just as a physician may use various remedies in order to heal. But it is evident that for him who works for an end it is not necessary that he should already have attained the end, but it is requisite that he should by some means tend thereto. Hence he who enters the religious state is not bound to have perfect charity, but he is bound to tend to this, and use his endeavors to have perfect charity.
For the same reason he is not bound to fulfil those things that result from the perfection of charity, although he is bound to intend to fulfil them: against which intention he acts if he contemns them, wherefore he sins not by omitting them but by contempt of them.
In like manner he is not bound to observe all the practices whereby perfection may be attained, but only those which are definitely prescribed to him by the rule which he has professed.
Reply Obj. 1: He who enters religion does not make profession to be perfect, but he professes to endeavor to attain perfection; even as he who enters the schools does not profess to have knowledge, but to study in order to acquire knowledge. Wherefore as Augustine says (De Civ. Dei viii, 2), Pythagoras was unwilling to profess to be a wise man, but acknowledged himself, "a lover of wisdom." Hence a religious does not violate his profession if he be not perfect, but only if he despises to tend to perfection.