Summa Theologica, Saint Thomas Aquinas [best ebook for manga TXT] 📗

10. Moreover, according to the gloss of Bede on "And after these things" (Luke 10:1), "the apostles are represented by the bishops, the seventy-two disciples by the lesser priests," i.e. the parish priests. Therefore in addition to bishops and parish priests, no religious order should be established for the purpose of preaching and hearing confessions.

On the contrary, In the Conferences of the Fathers (Coll. xiv, 4), Abbot Nesteros, speaking of the various kinds of religious orders, says: "Some choosing the care of the sick, others devoting themselves to the relief of the afflicted and oppressed, or applying themselves to teaching, or giving alms to the poor, have been most highly esteemed on account of their devotion and piety." Therefore just as a religious order may be established for the care of the sick, so also may one be established for teaching the people by preaching and like works.

I answer that, As stated above (A. 2), it is fitting for a religious order to be established for the works of the active life, in so far as they are directed to the good of our neighbor, the service of God, and the upkeep of divine worship. Now the good of our neighbor is advanced by things pertaining to the spiritual welfare of the soul rather than by things pertaining to the supplying of bodily needs, in proportion to the excellence of spiritual over corporal things. Hence it was stated above (Q. 32, A. 3) that spiritual works of mercy surpass corporal works of mercy. Moreover this is more pertinent to the service of God, to Whom no sacrifice is more acceptable than zeal for souls, as Gregory says (Hom. xii in Ezech.). Furthermore, it is a greater thing to employ spiritual arms in defending the faithful against the errors of heretics and the temptations of the devil, than to protect the faithful by means of bodily weapons. Therefore it is most fitting for a religious order to be established for preaching and similar works pertaining to the salvation of souls.

Reply Obj. 1: He who works by virtue of another, acts as an instrument. And a minister is like an "animated instrument," as the Philosopher says (Polit. i, 2 [*Cf. Ethic. viii, 11]). Hence if a man preach or do something similar by the authority of his superiors, he does not rise above the degree of "discipleship" or "subjection," which is competent to religious.

Reply Obj. 2: Some religious orders are established for soldiering, to wage war, not indeed on their own authority, but on that of the sovereign or of the Church who are competent to wage war by virtue of their office, as stated above (A. 3, ad 4). In the same way certain religious orders are established for preaching and hearing confessions, not indeed by their own authority, but by the authority of the higher and lower superiors, to whom these things belong by virtue of their office. Consequently to assist one's superiors in such a ministry is proper to a religious order of this kind.

Reply Obj. 3: Bishops do not allow these religious severally and indiscriminately to preach or hear confessions, but according to the discretion of the religious superiors, or according to their own appointment.

Reply Obj. 4: The faithful are not bound by law to contribute to the support of other than their ordinary prelates, who receive the tithes and offerings of the faithful for that purpose, as well as other ecclesiastical revenues. But if some men are willing to minister to the faithful by exercising the aforesaid acts gratuitously, and without demanding payment as of right, the faithful are not burdened thereby because their temporal contributions can be liberally repaid by those men, nor are they bound by law to contribute, but by charity, and yet not so that they be burdened thereby and others eased, as stated in 2 Cor. 8:13. If, however, none be found to devote themselves gratuitously to services of this kind, the ordinary prelate is bound, if he cannot suffice by himself, to seek other suitable persons and support them himself.

Reply Obj. 5: The seventy-two disciples are represented not only by the parish priests, but by all those of lower order who in any way assist the bishops in their office. For we do not read that our Lord appointed the seventy-two disciples to certain fixed parishes, but that "He sent them two and two before His face into every city and place whither He Himself was to come." It was fitting, however, that in addition to the ordinary prelates others should be chosen for these duties on account of the multitude of the faithful, and the difficulty of finding a sufficient number of persons to be appointed to each locality, just as it was necessary to establish religious orders for military service, on account of the secular princes being unable to cope with unbelievers in certain countries. _______________________

FIFTH ARTICLE [II-II, Q. 188, Art. 5]

Whether a Religious Order Should Be Established for the Purpose of
Study?

Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15, 16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters.

Obj. 2: Further, that which is a source of dissent is unbecoming to religious, who are gathered together in the unity of peace. Now study leads to dissent: wherefore different schools of thought arose among the philosophers. Hence Jerome (Super Epist. ad Tit. 1:5) says: "Before a diabolical instinct brought study into religion, and people said: I am of Paul, I of Apollo, I of Cephas," etc. Therefore it would seem that no religious order should be established for the purpose of study.

Obj. 3: Further, those who profess the Christian religion should profess nothing in common with the Gentiles. Now among the Gentiles were some who professed philosophy, and even now some secular persons are known as professors of certain sciences. Therefore the study of letters does not become religious.

On the contrary, Jerome (Ep. liii ad Paulin.) urges him to acquire learning in the monastic state, saying: "Let us learn on earth those things the knowledge of which will remain in heaven," and further on: "Whatever you seek to know, I will endeavor to know with you."

I answer that As stated above (A. 2), religion may be ordained to the active and to the contemplative life. Now chief among the works of the active life are those which are directly ordained to the salvation of souls, such as preaching and the like. Accordingly the study of letters is becoming to the religious life in three ways. First, as regards that which is proper to the contemplative life, to which the study of letters helps in a twofold manner. In one way by helping directly to contemplate, namely by enlightening the intellect. For the contemplative life of which we are now speaking is directed chiefly to the consideration of divine things, as stated above (Q. 180, A. 4), to which consideration man is directed by study; for which reason it is said in praise of the righteous (Ps. 1:2) that "he shall meditate day and night" on the law of the Lord, and (Ecclus. 39:1): "The wise man will seek out the wisdom of all the ancients, and will be occupied in the prophets." In another way the study of letters is a help to the contemplative life indirectly, by removing the obstacles to contemplation, namely the errors which in the contemplation of divine things frequently beset those who are ignorant of the scriptures. Thus we read in the Conferences of the Fathers (Coll. x, 3) that the Abbot Serapion through simplicity fell into the error of the Anthropomorphites, who thought that God had a human shape. Hence Gregory says (Moral. vi) that "some through seeking in contemplation more than they are able to grasp, fall away into perverse doctrines, and by failing to be the humble disciples of truth become the masters of error." Hence it is written (Eccles. 2:3): "I thought in my heart to withdraw my flesh from wine, that I might turn my mind to wisdom and might avoid folly."

Secondly, the study of letters is necessary in those religious orders that are founded for preaching and other like works; wherefore the Apostle (Titus 1:9), speaking of bishops to whose office these acts belong, says: "Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayers." Nor does it matter that the apostles were sent to preach without having studied letters, because, as Jerome says (Ep. liii ad Paulin.), "whatever others acquire by exercise and daily meditation in God's law, was taught them by the Holy Ghost."

Thirdly, the study of letters is becoming to religious as regards that which is common to all religious orders. For it helps us to avoid the lusts of the flesh; wherefore Jerome says (Ep. cxxv ad Rust. Monach.): "Love the science of the Scriptures and thou shalt have no love for carnal vice." For it turns the mind away from lustful thoughts, and tames the flesh on account of the toil that study entails according to Ecclus. 31:1, "Watching for riches* consumeth the flesh." [*Vigilia honestatis. St. Thomas would seem to have taken honestas in the sense of virtue]. It also helps to remove the desire of riches, wherefore it is written (Wis. 7:8): "I . . . esteemed riches nothing in comparison with her," and (1 Macc. 12:9): "We needed none of these things," namely assistance from without, "having for our comfort the holy books that are in our hands." It also helps to teach obedience, wherefore Augustine says (De oper. Monach. xvii): "What sort of perverseness is this, to wish to read, but not to obey what one reads?" Hence it is clearly fitting that a religious order be established for the study of letters.

Reply Obj. 1: This commentary of the gloss is an exposition of the
Old Law of which the Apostle says (2 Cor. 3:6): "The letter killeth."
Hence not to know letters is to disapprove of the circumcision of the
"letter" and other carnal observances.

Reply Obj. 2: Study is directed to knowledge which, without charity, "puffeth up," and consequently leads to dissent, according to Prov. 13:10, "Among the proud there are always dissensions": whereas, with charity, it "edifieth and begets concord." Hence the Apostle after saying (1 Cor. 1:5): "You are made rich . . . in all utterance and in all knowledge," adds (1 Cor. 1:10): "That you all speak the same thing, and that there be no schisms among you." But Jerome is not speaking here of the study of letters, but of the study of dissensions which heretics and schismatics have brought into the Christian religion.

Reply Obj. 3: The philosophers professed the study of letters in the matter of secular learning: whereas it becomes religious to devote themselves chiefly to the study of letters in reference to the doctrine that is "according to godliness" (Titus 1:1). It becomes not religious, whose whole life is devoted to the service of God, to seek for other learning, save in so far as it is referred to the sacred doctrine. Hence Augustine says at the end of De Musica vi, 17: "Whilst we think that we should not overlook those whom heretics delude by the deceitful assurance of reason and knowledge, we are slow to advance in the consideration of their methods. Yet we should not be praised for doing this, were it not that many holy sons of their most loving mother the Catholic Church had done the same under the necessity of confounding heretics." _______________________

SIXTH ARTICLE [II-II, Q. 188, Art. 6]

Whether a Religious Order That Is Devoted to the Contemplative Life
Is More Excellent Than on That Is Given to the Active Life?

Objection 1: It would seem that a religious order which is devoted to the contemplative life is not more excellent than one which is given to the active life. For it is said (Extra, de Regular. et Transeunt. ad Relig., cap. Licet), quoting the words of Innocent III: "Even as a greater good is preferred to a lesser, so the common profit takes precedence of private profit: and in this case teaching is rightly preferred to silence, responsibility to contemplation, work to rest." Now the religious order which is directed to the greater good is better. Therefore it would seem that those religious orders that are directed to the active life are more excellent than those which are directed to the contemplative life.

Obj. 2: Further, every religious order is directed to the perfection of charity, as stated above