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

that this is a foolish alarm; thus might a man fear to draw water lest the river run dry. [*St. Thomas gives no reply to the third objection, which is sufficiently solved in the body of the article.] _______________________

EIGHTH ARTICLE [II-II, Q. 189, Art. 8]

Whether It Is Lawful to Pass from One Religious Order to Another?

Objection 1: It seems unlawful to pass from one religious order to another, even a stricter one. For the Apostle says (Heb. 10:25): "Not forsaking our assembly, as some are accustomed"; and a gloss observes: "Those namely who yield through fear of persecution, or who presuming on themselves withdraw from the company of sinners or of the imperfect, that they may appear to be righteous." Now those who pass from one religious order to another more perfect one would seem to do this. Therefore this is seemingly unlawful.

Obj. 2: Further, the profession of monks is stricter than that of canons regular (Extra, De Statu Monach. et Canonic. Reg., cap. Quod Dei timorem). But it is unlawful for anyone to pass from the state of canon regular to the monastic state. For it is said in the Decretals (XIX, qu. iii, can. Mandamus): "We ordain and without any exception forbid any professed canon regular to become a monk, unless (which God forbid) he have fallen into public sin." Therefore it would seem unlawful for anyone to pass from one religious order to another of higher rank.

Obj. 3: Further, a person is bound to fulfil what he has vowed, as long as he is able lawfully to do so; thus if a man has vowed to observe continence, he is bound, even after contracting marriage by words in the present tense, to fulfil his vow so long as the marriage is not consummated, because he can fulfil the vow by entering religion. Therefore if a person may lawfully pass from one religious order to another, he will be bound to do so if he vowed it previously while in the world. But this would seem objectionable, since in many cases it might give rise to scandal. Therefore a religious may not pass from one religious order to another stricter one.

On the contrary, It is said in the Decretals (XX, qu. iv, can. Virgines): "If sacred virgins design for the good of their soul to pass to another monastery on account of a stricter life, and decide to remain there, the holy synod allows them to do so": and the same would seem to apply to any religious. Therefore one may lawfully pass from one religious order to another.

I answer that, It is not commendable to pass from one religious order to another: both because this frequently gives scandal to those who remain; and because, other things being equal, it is easier to make progress in a religious order to which one is accustomed than in one to which one is not habituated. Hence in the Conferences of the Fathers (Coll. xiv, 5) Abbot Nesteros says: "It is best for each one that he should, according to the resolve he has made, hasten with the greatest zeal and care to reach the perfection of the work he has undertaken, and nowise forsake the profession he has chosen." And further on he adds (cap. 6) by way of reason: "For it is impossible that one and the same man should excel in all the virtues at once, since if he endeavor to practice them equally, he will of necessity, while trying to attain them all, end in acquiring none of them perfectly": because the various religious orders excel in respect of various works of virtue.

Nevertheless one may commendably pass from one religious order to another for three reasons. First, through zeal for a more perfect religious life, which excellence depends, as stated above (Q. 188, A. 6), not merely on severity, but chiefly on the end to which a religious order is directed, and secondarily on the discretion whereby the observances are proportionate to the due end. Secondly, on account of a religious order falling away from the perfection it ought to have: for instance, if in a more severe religious order, the religious begin to live less strictly, it is commendable for one to pass even to a less severe religious order if the observance is better. Hence in the Conferences of the Fathers (Coll. xix, 3, 5, 6) Abbot John says of himself that he had passed from the solitary life, in which he was professed, to a less severe life, namely of those who lived in community, because the hermetical life had fallen into decline and laxity. Thirdly, on account of sickness or weakness, the result of which sometimes is that one is unable to keep the ordinances of a more severe religious order, though able to observe those of a less strict religion.

There is, however, a difference in these three cases. For in the first case one ought, on account of humility, to seek permission: yet this cannot be denied, provided it be certain that this other religion is more severe. "And if there be a probable doubt about this, one should ask one's superior to decide" (Extra, De Regular. et Transeunt. ad Relig., cap. Licet.). In like manner the superior's decision should be sought in the second case. In the third case it is also necessary to have a dispensation.

Reply Obj. 1: Those who pass to a stricter religious order, do so not out of presumption that they may appear righteous, but out of devotion, that they may become more righteous.

Reply Obj. 2: Religious orders whether of monks or of canons regular are destined to the works of the contemplative life. Chief among these are those which are performed in the divine mysteries, and these are the direct object of the orders of canons regular, the members of which are essentially religious clerics. On the other hand, monastic religious are not essentially clerics, according to the Decretals (XVI, qu. i, cap. Alia causa). Hence although monastic orders are more severe, it would be lawful, supposing the members to be lay monks, to pass from the monastic order to an order of canons regular, according to the statement of Jerome (Ep. cxxv, ad Rustic. Monach.): "So live in the monastery as to deserve to become a cleric"; but not conversely, as expressed in the Decretal quoted (XIX, qu. iii). If, however, the monks be clerics devoting themselves to the sacred ministry, they have this in common with canons regular coupled with greater severity, and consequently it will be lawful to pass from an order of canons regular to a monastic order, provided withal that one seek the superior's permission (XIX, qu. iii; cap. Statuimus).

Reply Obj. 3: The solemn vow whereby a person is bound to a less strict order, is more binding than the simple vow whereby a person is bound to a stricter order. For if after taking a simple vow a person were to be married, his marriage would not be invalid, as it would be after his taking a solemn vow. Consequently a person who is professed in a less severe order is not bound to fulfil a simple vow he has taken on entering a more severe order. _______________________

NINTH ARTICLE [II-II, Q. 189, Art. 9]

Whether One Ought to Induce Others to Enter Religion?

Objection 1: It would seem that no one ought to induce others to enter religion. For the blessed Benedict prescribes in his Rule (lviii) that "those who seek to enter religion must not easily be admitted, but spirits must be tested whether they be of God"; and Cassian has the same instruction (De Inst. Caenob. iv, 3). Much less therefore is it lawful to induce anyone to enter religion.

Obj. 2: Further, our Lord said (Matt. 23:15): "Woe to you . . . because you go round about the sea and the land to make one proselyte, and when he is made you make him the child of hell twofold more than yourselves." Now thus would seem to do those who induce persons to enter religion. Therefore this would seem blameworthy.

Obj. 3: Further, no one should induce another to do what is to his prejudice. But those who are induced to enter religion, sometimes take harm therefrom, for sometimes they are under obligation to enter a stricter religion. Therefore it would not seem praiseworthy to induce others to enter religion.

On the contrary, It is written (Ex. 26:3, seqq. [*St. Thomas quotes the sense, not the words]): "Let one curtain draw the other." Therefore one man should draw another to God's service.

I answer that, Those who induce others to enter religion not only do not sin, but merit a great reward. For it is written (James 5:20): "He who causeth a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins"; and (Dan. 12:3): "They that instruct many to justice shall be as stars for all eternity."

Nevertheless such inducement may be affected by a threefold inordinateness. First, if one person force another by violence to enter religion: and this is forbidden in the Decretals (XX, qu. iii, cap. Praesens). Secondly, if one person persuade another simoniacally to enter religion, by giving him presents: and this is forbidden in the Decretal (I, qu. ii, cap. Quam pio). But this does not apply to the case where one provides a poor person with necessaries by educating him in the world for the religious life; or when without any compact one gives a person little presents for the sake of good fellowship. Thirdly, if one person entices another by lies: for it is to be feared that the person thus enticed may turn back on finding himself deceived, and thus "the last state of that man" may become "worse than the first" (Luke 11:26).

Reply Obj. 1: Those who are induced to enter religion have still a time of probation wherein they make a trial of the hardships of religion, so that they are not easily admitted to the religious life.

Reply Obj. 2: According to Hilary (Can. xxiv in Matth.) this saying of our Lord was a forecast of the wicked endeavors of the Jews, after the preaching of Christ, to draw Gentiles or even Christians to observe the Jewish ritual, thereby making them doubly children of hell, because, to wit, they were not forgiven the former sins which they committed while adherents of Judaism, and furthermore they incurred the guilt of Jewish perfidy; and thus interpreted these words have nothing to do with the case in point.

According to Jerome, however, in his commentary on this passage of Matthew, the reference is to the Jews even at the time when it was yet lawful to keep the legal observances, in so far as he whom they converted to Judaism "from paganism, was merely misled; but when he saw the wickedness of his teachers, he returned to his vomit, and becoming a pagan deserved greater punishment for his treachery." Hence it is manifest that it is not blameworthy to draw others to the service of God or to the religious life, but only when one gives a bad example to the person converted, whence he becomes worse.

Reply Obj. 3: The lesser is included in the greater. Wherefore a person who is bound by vow or oath to enter a lesser order, may be lawfully induced to enter a greater one, unless there be some special obstacle, such as ill-health, or the hope of making greater progress in the lesser order. On the other hand, one who is bound by vow or oath to enter a greater order, cannot be lawfully induced to enter a lesser order, except for some special and evident motive, and then with the superior's dispensation. _______________________

TENTH ARTICLE [II-II, Q. 189, Art. 10]

Whether It Is Praiseworthy to Enter Religion Without Taking Counsel of Many, and Previously Deliberating for a Long Time?

Objection 1: It would not seem praiseworthy to enter religion without taking counsel of many, and previously deliberating for a long time. For it is written (1 John 4:1): "Believe not every spirit, but try the spirits if they be of God." Now sometimes a man's purpose of entering religion is not of God, since it often comes to naught through his leaving the religious life; for it is written (Acts 5:38, 39): "If this counsel or this work be of God, you cannot overthrow it." Therefore it would seem that one ought to make a searching inquiry before entering religion.

Obj. 2: Further, it is written (Prov. 25:9): "Treat thy cause with thy friend." Now a man's cause would seem to be especially one that concerns a change in his state of life. Therefore seemingly one ought not to enter religion without discussing the matter with one's friends.

Obj.