profession of God's service come from a servile condition of life, from tilling the soil or working at some trade or lowly occupation.
In their case it is not so clear whether they came with the purpose of serving God, or of evading a life of want and toil with a view to being fed and clothed in idleness, and furthermore to being honored by those by whom they were wont to be despised and downtrodden. Such persons surely cannot excuse themselves from work on the score of bodily weakness, for their former mode of life is evidence against them." And he adds further on (De oper. Monach. xxv): "If they be unwilling to work, neither let them eat. For if the rich humble themselves to piety, it is not that the poor may be exalted to pride; since it is altogether unseemly that in a life wherein senators become laborers, laborers should become idle, and that where the lords of the manor have come after renouncing their ease, the serfs should live in comfort."
Reply Obj. 1: These authorities must be understood as referring to cases of necessity, that is to say, when there is no other means of succoring the poor: for then they would be bound not only to refrain from accepting alms, but also to give what they have for the support of the needy.
Reply Obj. 2: Prelates are competent to preach in virtue of their office, but religious may be competent to do so in virtue of delegation; and thus when they work in the field of the Lord, they may make their living thereby, according to 2 Tim. 2:6, "The husbandman that laboreth must first partake of the fruits," which a gloss explains thus, "that is to say, the preacher, who in the field of the Church tills the hearts of his hearers with the plough of God's word." Those also who minister to the preachers may live on alms. Hence a gloss on Rom. 15:27, "If the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them," says, "namely, to the Jews who sent preachers from Jerusalem." There are moreover other reasons for which a person has a claim to live at the charge of the faithful, as stated above.
Reply Obj. 3: Other things being equal, it is more perfect to give than to receive. Nevertheless to give or to give up all one's possessions for Christ's sake, and to receive a little for one's livelihood is better than to give to the poor part by part, as stated Reply Obj. 4: To receive gifts so as to increase one's wealth, or to accept a livelihood from another without having a claim to it, and without profit to others or being in need oneself, affords an occasion of sin. But this does not apply to religious, as stated above.
Reply Obj. 5: Whenever there is evident necessity for religious living on alms without doing any manual work, as well as an evident profit to be derived by others, it is not the weak who are scandalized, but those who are full of malice like the Pharisees, whose scandal our Lord teaches us to despise (Matt. 15:12-14). If, however, these motives of necessity and profit be lacking, the weak might possibly be scandalized thereby; and this should be avoided.
Yet the same scandal might be occasioned through those who live in idleness on the common revenues.
Whether It Is Lawful for Religious to Beg?
Objection 1: It would seem unlawful for religious to beg. For Augustine says (De oper. Monach. xxviii): "The most cunning foe has scattered on all sides a great number of hypocrites wearing the monastic habit, who go wandering about the country," and afterwards he adds: "They all ask, they all demand to be supported in their profitable penury, or to be paid for a pretended holiness." Therefore it would seem that the life of mendicant religious is to be condemned.
Obj. 2: Further, it is written (1 Thess. 4:11): "That you...work with your own hands as we commanded you, and that you walk honestly towards them that are without: and that you want nothing of any man's": and a gloss on this passage says: "You must work and not be idle, because work is both honorable and a light to the unbeliever: and you must not covet that which belongs to another and much less beg or take anything." Again a gloss [*St. Augustine, (De oper.
Monach. iii)] on 2 Thess. 3:10, "If any man will not work," etc.
says: "He wishes the servants of God to work with the body, so as to gain a livelihood, and not be compelled by want to ask for necessaries." Now this is to beg. Therefore it would seem unlawful to beg while omitting to work with one's hands.
Obj. 3: Further, that which is forbidden by law and contrary to justice, is unbecoming to religious. Now begging is forbidden in the divine law; for it is written (Deut. 15:4): "There shall be no poor nor beggar among you," and (Ps. 36:25): "I have not seen the just forsaken, nor his seed seeking bread." Moreover an able-bodied mendicant is punished by civil law, according to the law (XI, xxvi, de Valid. Mendicant.). Therefore it is unfitting for religious to beg.
Obj. 4: Further, "Shame is about that which is disgraceful," as Damascene says (De Fide Orth. ii, 15). Now Ambrose says (De Offic. i, 30) that "to be ashamed to beg is a sign of good birth." Therefore it is disgraceful to beg: and consequently this is unbecoming to religious.
Obj. 5: Further, according to our Lord's command it is especially becoming to preachers of the Gospel to live on alms, as stated above (A. 4). Yet it is not becoming that they should beg, since a gloss on 2 Tim. 2:6, "The husbandman, that laboreth," etc. says: "The Apostle wishes the gospeler to understand that to accept necessaries from those among whom he labors is not mendicancy but a right." Therefore it would seem unbecoming for religious to beg.
_On the contrary,_ It becomes religious to live in imitation of Christ. Now Christ was a mendicant, according to Ps. 39:18, "But I am a beggar and poor"; where a gloss says: "Christ said this of Himself as bearing the 'form of a servant,'" and further on: "A beggar is one who entreats another, and a poor man is one who has not enough for himself." Again it is written (Ps. 69:6): "I am needy and poor"; where a gloss says: "'Needy,' that is a suppliant; 'and poor,' that is, not having enough for myself, because I have no worldly wealth."
And Jerome says in a letter [*Reference unknown]: "Beware lest whereas thy Lord," i.e. Christ, "begged, thou amass other people's wealth." Therefore it becomes religious to beg.
_I answer that,_ Two things may be considered in reference to mendicancy. The first is on the part of the act itself of begging, which has a certain abasement attaching to it; since of all men those would seem most abased who are not only poor, but are so needy that they have to receive their meat from others. In this way some deserve praise for begging out of humility, just as they abase themselves in other ways, as being the most efficacious remedy against pride which they desire to quench either in themselves or in others by their example. For just as a disease that arises from excessive heat is most efficaciously healed by things that excel in cold, so proneness to pride is most efficaciously healed by those things which savor most of abasement. Hence it is said in the Decretals (II, cap. Si quis semel, de Paenitentia): "To condescend to the humblest duties, and to devote oneself to the lowliest service is an exercise of humility; for thus one is able to heal the disease of pride and human glory." Hence Jerome praises Fabiola (Ep. lxxvii ad ocean.) for that she desired "to receive alms, having poured forth all her wealth for Christ's sake." The Blessed Alexis acted in like manner, for, having renounced all his possessions for Christ's sake he rejoiced in receiving alms even from his own servants. It is also related of the Blessed Arsenius in the Lives of the Fathers (v, 6) that he gave thanks because he was forced by necessity to ask for alms. Hence it is enjoined to some people as a penance for grievous sins to go on a pilgrimage begging. Since, however, humility like the other virtues should not be without discretion, it behooves one to be discreet in becoming a mendicant for the purpose of humiliation, lest a man thereby incur the mark of covetousness or of anything else unbecoming. Secondly, mendicancy may be considered on the part of that which one gets by begging: and thus a man may be led to beg by a twofold motive. First, by the desire to have wealth or meat without working for it, and such like mendicancy is unlawful; secondly, by a motive of necessity or usefulness. The motive is one of necessity if a man has no other means of livelihood save begging; and it is a motive of usefulness if he wishes to accomplish something useful, and is unable to do so without the alms of the faithful. Thus alms are besought for the building of a bridge, or church, or for any other work whatever that is conducive to the common good: thus scholars may seek alms that they may devote themselves to the study of wisdom. In this way mendicancy is lawful to religious no less than to seculars.
Reply Obj. 1: Augustine is speaking there explicitly of those who beg from motives of covetousness.
Reply Obj. 2: The first gloss speaks of begging from motives of covetousness, as appears from the words of the Apostle; while the second gloss speaks of those who without effecting any useful purpose, beg their livelihood in order to live in idleness. On the other hand, he lives not idly who in any way lives usefully.
Reply Obj. 3: This precept of the divine law does not forbid anyone to beg, but it forbids the rich to be so stingy that some are compelled by necessity to beg. The civil law imposes a penalty on able-bodied mendicants who beg from motives neither of utility nor of necessity.
Reply Obj. 4: Disgrace is twofold; one arises from lack of honesty [*Cf. Q. 145, A. 1], the other from an external defect, thus it is disgraceful for a man to be sick or poor. Such like uncomeliness of mendicancy does not pertain to sin, but it may pertain to humility, as stated above.
Reply Obj. 5: Preachers have the right to be fed by those to whom they preach: yet if they wish to seek this by begging so as to receive it as a free gift and not as a right this will be a mark of greater humility.
Whether It Is Lawful for Religious to Wear Coarser Clothes Than Others?
Objection 1: It would seem unlawful for religious to wear coarser clothes than others. For according to the Apostle (1 Thess. 5:22) we ought to "refrain from all appearance of evil." Now coarseness of clothes has an appearance of evil; for our Lord said (Matt. 7:15): "Beware of false prophets who come to you in the clothing of sheep": and a gloss on Apoc. 6:8, "Behold a pale horse," says: "The devil finding that he cannot succeed, neither by outward afflictions nor by manifest heresies, sends in advance false brethren, who under the guise of religion assume the characteristics of the black and red horses by corrupting the faith." Therefore it would seem that religious should not wear coarse clothes.
Obj. 2: Further, Jerome says (Ep. lii ad Nepotian.): "Avoid somber," i.e. black, "equally with glittering apparel. Fine and coarse clothes are equally to be shunned, for the one exhales pleasure, the other vainglory." Therefore, since vainglory is a graver sin than the use of pleasure, it would seem that religious who should aim at what is more perfect ought to avoid coarse rather than fine clothes.
Obj. 3: Further, religious should aim especially at doing works of penance. Now in works of penance we should use, not outward signs of sorrow, but rather signs of joy; for our Lord said (Matt. 6:16): "When you fast, be not, as the hypocrites, sad," and afterwards He added: "But thou, when thou fastest, anoint thy head and wash thy face." Augustine commenting on these words (De Serm. Dom. in Monte ii, 12): "In this chapter we must observe that not only the glare and pomp of outward things, but even the weeds of mourning may be a subject of ostentation, all the more dangerous as being a decoy under the guise of God's service." Therefore seemingly religious ought not to wear coarse clothes.
_On the contrary,_ The Apostle says (Heb. 11:37): "They wandered about in sheep-skins, in goat-skins," and a gloss adds--"as Elias and others." Moreover it is said in the Decretal XXI, qu. iv, can. Omnis jactantia: "If any persons be found to deride those who wear coarse and religious apparel they must be reproved. For in the early times all those who were consecrated to God went about in common and coarse apparel."
_I answer that,_ As Augustine says (De Doctr. Christ. iii, 12), "in all external things, it is not the use but the intention of the user that is at fault." In order to judge of this it is necessary to observe that coarse and homely apparel may be considered in two ways.
First, as being a sign of a man's disposition or condition, because according to Ecclus. 19:27, "the attire...of the man" shows "what he is." In this way coarseness of attire is sometimes a sign of sorrow: wherefore those who are beset with sorrow are wont to wear coarser clothes, just as on the other hand in times of festivity and joy they wear finer clothes. Hence penitents make use of coarse apparel, for example, the king (Jonah 3:6) who "was clothed with sack-cloth," and Achab (3 Kings 21:27) who "put hair-cloth upon his flesh." Sometimes, however, it is a sign of the contempt of riches and worldly ostentation. Wherefore Jerome says (Ep. cxxv ad Rustico Monach.): "Let your somber attire indicate your purity of mind, your coarse robe prove your contempt of the world, yet so that your mind be not inflated withal, lest your speech belie your habit." In both these ways it is becoming for religious to wear coarse attire, since religion is a state of penance and of contempt of worldly glory.
But that a person wish to signify this to others arises from three motives. First, in order to humble himself: for just as a man's mind is uplifted by fine clothes, so is it humbled by lowly apparel. Hence speaking of Achab who "put hair-cloth on his flesh," the Lord said to Elias: "Hast thou not seen Achab humbled before Me?" (3 Kings 21:29).
Secondly, in order to set an example to others; wherefore a gloss on Matt. 3:4, "(John) had his garments of camel's hair," says: "He who preaches penance is clothed in the habit of penance." Thirdly, on account of vainglory; thus Augustine says (cf. Obj. 3) that "even the weeds of mourning may be a subject of ostentation."
Accordingly in the first two ways it is praiseworthy to wear humble apparel, but in the third way it is sinful.
Secondly, coarse and homely attire may be considered as the result of covetousness or negligence, and thus also it is sinful.
Reply Obj. 1: Coarseness of attire has not of itself the appearance of evil, indeed it has more the appearance of good, namely of the contempt of worldly glory. Hence it is that wicked persons hide their wickedness under coarse clothing. Hence Augustine says (De Serm. Dom.
in Monte ii, 24) that "the sheep should not dislike their clothing for the reason that the wolves sometimes hide themselves under it."
Reply Obj. 2: Jerome is speaking there of the coarse attire that is worn on account of human glory.
Reply Obj. 3: According to our Lord's teaching men should do no deeds of holiness for the sake of show: and this is especially the case when one does something strange. Hence Chrysostom [*Hom. xiii in Matth. in the Opus Imperfectum, falsely ascribed to St. John Chrysostom] says: "While praying a man should do nothing strange, so as to draw the gaze of others, either by shouting or striking his breast, or casting up his hands," because the very strangeness draws people's attention to him. Yet blame does not attach to all strange behavior that draws people's attention, for it may be done well or ill. Hence Augustine says (De Serm. Dom. in Monte ii, 12) that "in the practice of the Christian religion when a man draws attention to himself by unwonted squalor and shabbiness, since he acts thus voluntarily and not of necessity, we can gather from his other deeds whether his behavior is motivated by contempt of excessive dress or by affectation." Religious, however, would especially seem not to act thus from affectation, since they wear a coarse habit as a sign of their profession whereby they profess contempt of the world.
QUESTION 188 OF THE DIFFERENT KINDS OF RELIGIOUS LIFE (In Eight Articles) We must now consider the different kinds of religious life, and under this head there are eight points of inquiry: (1) Whether there are different kinds of religious life or only one?
(2) Whether a religious order can be established for the works of the active life?
(3) Whether a religious order can be directed to soldiering?
(4) Whether a religious order can be established for preaching and the exercise of like works?
(5) Whether a religious order can be established for the study of science?
(6) Whether a religious order that is directed to the contemplative life is more excellent than one that is directed to the active life?
(7) Whether religious perfection is diminished by possessing something in common?
(8) Whether the religious life of solitaries is to be preferred to the religious life of those who live in community?
Whether There Is Only One Religious Order?
Objection 1: It would seem that there is but one religious order. For there can be no diversity in that which is possessed wholly and perfectly; wherefore there can be only one sovereign good, as stated in the First Part (Q. 6, AA. 2, 3, 4). Now as Gregory says (Hom. xx in Ezech.), "when a man vows to Almighty God all that he has, all his life, all his knowledge, it is a holocaust," without which there is no religious life. Therefore it would seem that there are not many religious orders but only one.
Obj. 2: Further, things which agree in essentials differ only accidentally. Now there is no religious order without the three essential vows of religion, as stated above (Q. 186, AA. 6, 7).
Therefore it would seem that religious orders differ not specifically, but only accidentally.
Obj. 3: Further, the state of perfection is competent both to religious and to bishops, as stated above (Q. 185, AA. 5, 7). Now the episcopate is not diversified specifically, but is one wherever it may be; wherefore Jerome says (Ep. cxlvi ad Evan.): "Wherever a bishop is, whether at Rome, or Gubbio, or Constantinople, or Reggio, he has the same excellence, the same priesthood." Therefore in like manner there is but one religious order.
Obj. 4: Further, anything that may lead to confusion should be removed from the Church. Now it would seem that a diversity of religious orders might confuse the Christian people, as stated in the Decretal de Statu Monach. et Canon. Reg. [*Cap. Ne Nimia, de Relig.
Dom.]. Therefore seemingly there ought not to be different religious orders.
_On the contrary,_ It is written (Ps. 44:10) that it pertains to the adornment of the queen that she is "surrounded with variety."
religious state is a training school wherein one aims by practice at the perfection of charity. Now there are various works of charity to which a man may devote himself; and there are also various kinds of exercise. Wherefore religious orders may be differentiated in two ways. First, according to the different things to which they may be directed: thus one may be directed to the lodging of pilgrims, another to visiting or ransoming captives. Secondly, there may be various religious orders according to the diversity of practices; thus in one religious order the body is chastised by abstinence in food, in another by the practice of manual labor, scantiness of clothes, or the like.
Since, however, the end imports most in every matter, [*Arist., _Topic._ vi 8] religious orders differ more especially according to their various ends than according to their various practices.
Reply Obj. 1: The obligation to devote oneself wholly to God's service is common to every religious order; hence religious do not differ in this respect, as though in one religious order a person retained some one thing of his own, and in another order some other thing. But the difference is in respect of the different things wherein one may serve God, and whereby a man may dispose himself to the service of God.
Reply Obj. 2: The three essential vows of religion pertain to the practice of religion as principles to which all other matters are reduced, as stated above (Q. 186, A. 7). But there are various ways of disposing oneself to the observance of each of them. For instance one disposes oneself to observe the vow of continence, by solitude of place, by abstinence, by mutual fellowship, and by many like means.
Accordingly it is evident that the community of the essential vows is compatible with diversity of religious life, both on account of the different dispositions and on account of the different ends, as explained above.
Reply Obj. 3: In matters relating to perfection, the bishop stands in the position of agent, and the religious as passive, as stated above (Q. 184, A. 7). Now the agent, even in natural things, the higher it is, is so much the more one, whereas the things that are passive are various. Hence with reason the episcopal state is one, while religious orders are many.
Reply Obj. 4: Confusion is opposed to distinction and order.
Accordingly the multitude of religious orders would lead to confusion, if different religious orders were directed to the same end and in the same way, without necessity or utility. Wherefore to prevent this happening it has been wholesomely forbidden to establish a new religious order without the authority of the Sovereign Pontiff.
Whether a Religious Order Should Be Established for the Works of the Active Life?
Objection 1: It would seem that no religious order should be established for the works of the active life. For every religious order belongs to the state of perfection, as stated above (Q. 184, A.
5; Q. 186, A. 1). Now the perfection of the religious state consists in the contemplation of divine things. For Dionysius says (Eccl.
Hier. vi) that they are "called servants of God by reason of their rendering pure service and subjection to God, and on account of the indivisible and singular life which unites them by holy reflections," i.e. contemplations, "on invisible things, to the Godlike unity and the perfection beloved of God." Therefore seemingly no religious order should be established for the works of the active life.
Obj. 2: Further, seemingly the same judgment applies to canons regular as to monks, according to Extra, De Postul., cap. Ex parte; and De Statu Monach., cap. Quod Dei timorem: for it is stated that "they are not considered to be separated from the fellowship of monks": and the same would seem to apply to all other religious. Now the monastic rule was established for the purpose of the contemplative life; wherefore Jerome says (Ep. lviii ad Paulin.): "If you wish to be what you are called, a monk," i.e. a solitary, "what business have you in a city?" The same is found stated in Extra, De Renuntiatione, cap. Nisi cum pridem; and De Regular., cap. Licet quibusdam. Therefore it would seem that every religious order is directed to the contemplative life, and none to the active life.
Obj. 3: Further, the active life is concerned with the present world.
Now all religious are said to renounce the world; wherefore Gregory says (Hom. xx in Ezech.): "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." Therefore it would seem that no religious order can be directed to the active life.
_On the contrary,_ It is written (James 1:27): "Religion clean and undefiled before God and the Father, is this: to visit the fatherless and widows in their tribulation." Now this belongs to the active life. Therefore religious life can be fittingly directed to the active life.
_I answer that,_ As stated above (A. 1), the religious state is directed to the perfection of charity, which extends to the love of God and of our neighbor. Now the contemplative life which seeks to devote itself to God alone belongs directly to the love of God, while the active life, which ministers to our neighbor's needs, belongs directly to the love of one's neighbor. And just as out of charity we love our neighbor for God's sake, so the services we render our neighbor redound to God, according to Matt. 25:40, "What you have done [Vulg.: 'As long as you did it'] to one of these My least brethren, you did it to Me." Consequently those services which we render our neighbor, in so far as we refer them to God, are described as sacrifices, according to Heb. 13:16, "Do not forget to do good and to impart, for by such sacrifices God's favor is obtained." And since it belongs properly to religion to offer sacrifice to God, as stated religious orders are fittingly directed to the works of the active life. Wherefore in the Conferences of the Fathers (Coll. xiv, 4) the Abbot Nesteros in distinguishing the various aims of religious orders says: "Some direct their intention exclusively to the hidden life of the desert and purity of heart; some are occupied with the instruction of the brethren and the care of the monasteries; while others delight in the service of the guesthouse," i.e. in hospitality.
Reply Obj. 1: Service and subjection rendered to God are not precluded by the works of the active life, whereby a man serves his neighbor for God's sake, as stated in the Article. Nor do these works preclude singularity of life; not that they involve man's living apart from his fellow-men, but in the sense that each man individually devotes himself to things pertaining to the service of God; and since religious occupy themselves with the works of the active life for God's sake, it follows that their action results from their contemplation of divine things. Hence they are not entirely deprived of the fruit of the contemplative life.
Reply Obj. 2: The same judgment applies to monks and to all other religious, as regards things common to all religious orders: for instance as regards their devoting themselves wholly to the divine service, their observance of the essential vows of religion, and their refraining from worldly business. But it does not follow that this likeness extends to other things that are proper to the monastic profession, and are directed especially to the contemplative life.
Hence in the aforesaid Decretal, De Postulando, it is not simply stated that "the same judgment applies to canons regular" as "to monks," but that it applies "in matters already mentioned," namely that "they are not to act as advocates in lawsuits." Again the Decretal quoted, De Statu Monach., after the statement that "canons regular are not considered to be separated from the fellowship of monks," goes on to say: "Nevertheless they obey an easier rule."
Hence it is evident that they are not bound to all that monks are bound.
Reply Obj. 3: A man may be in the world in two ways: in one way by his bodily presence, in another way by the bent of his mind. Hence our Lord said to His disciples (John 15:19): "I have chosen you out of the world," and yet speaking of them to His Father He said (John 17:11): "These are in the world, and I come to Thee." Although, then, religious who are occupied with the works of the active life are in the world as to the presence of the body, they are not in the world as regards their bent of mind, because they are occupied with external things, not as seeking anything of the world, but merely for the sake of serving God: for "they...use this world, as if they used it not," to quote 1 Cor. 7:31. Hence (James 1:27) after it is stated that "religion clean and undefiled...is...to visit the fatherless and widows in their tribulation," it is added, "and to keep one's self unspotted from this world," namely to avoid being attached to worldly things.
Whether a Religious Order Can Be Directed to Soldiering?
Objection 1: It would seem that no religious order can be directed to soldiering. For all religious orders belong to the state of perfection. Now our Lord said with reference to the perfection of Christian life (Matt. 5:39): "I say to you not to resist evil; but if one strike thee on the right cheek, turn to him also the other," which is inconsistent with the duties of a soldier. Therefore no religious order can be established for soldiering.
Obj. 2: Further, the bodily encounter of the battlefield is more grievous than the encounter in words that takes place between counsel at law. Yet religious are forbidden to plead at law, as appears from the Decretal De Postulando quoted above (A. 2, Obj. 2). Therefore it is much less seemly for a religious order to be established for soldiering.
Obj. 3: Further, the religious state is a state of penance, as we have said above (Q. 187, A. 6). Now according to the code of laws soldiering is forbidden to penitents. For it is said in the Decretal De Poenit., Dist. v, cap. 3: "It is altogether opposed to the rules of the Church, to return to worldly soldiering after doing penance."
Therefore it is unfitting for any religious order to be established for soldiering.
Obj. 4: Further, no religious order may be established for an unjust object. But as Isidore says (Etym. xviii, 1), "A just war is one that is waged by order of the emperor." Since then religious are private individuals, it would seem unlawful for them to wage war; and consequently no religious order may be established for this purpose.
_On the contrary,_ Augustine says (Ep. clxxxix; ad Bonifac.), "Beware of thinking that none of those can please God who handle war-like weapons. Of such was holy David to whom the Lord gave great testimony." Now religious orders are established in order that men may please God. Therefore nothing hinders the establishing of a religious order for the purpose of soldiering.
_I answer that,_ As stated above (A. 2), a religious order may be established not only for the works of the contemplative life, but also for the works of the active life, in so far as they are concerned in helping our neighbor and in the service of God, but not in so far as they are directed to a worldly object. Now the occupation of soldiering may be directed to the assistance of our neighbor, not only as regards private individuals, but also as regards the defense of the whole commonwealth. Hence it is said of Judas Machabeus (1 Macc. 3:2, 3) that "he [Vulg.: 'they'] fought with cheerfulness the battle of Israel, and he got his people great honor." It can also be directed to the upkeep of divine worship, wherefore (1 Macc. 3:21) Judas is stated to have said: "We will fight for our lives and our laws," and further on (1 Macc. 13:3) Simon said: "You know what great battles I and my brethren, and the house of my father, have fought for the laws and the sanctuary."
Hence a religious order may be fittingly established for soldiering, not indeed for any worldly purpose, but for the defense of divine worship and public safety, or also of the poor and oppressed, according to Ps. 81:4: "Rescue the poor, and deliver the needy out of the hand of the sinner."
Reply Obj. 1: Not to resist evil may be understood in two ways.
First, in the sense of forgiving the wrong done to oneself, and thus it may pertain to perfection, when it is expedient to act thus for the spiritual welfare of others. Secondly, in the sense of tolerating patiently the wrongs done to others: and this pertains to imperfection, or even to vice, if one be able to resist the wrongdoer in a becoming manner. Hence Ambrose says (De Offic. i, 27): "The courage whereby a man in battle defends his country against barbarians, or protects the weak at home, or his friends against robbers is full of justice": even so our Lord says in the passage quoted [*Luke 6:30: "Of him that taketh away thy goods, ask them not again"; Cf. Matt. 5:40,"...thy goods, ask them not again."] If, however, a man were not to demand the return of that which belongs to another, he would sin if it were his business to do so: for it is praiseworthy to give away one's own, but not another's property. And much less should the things of God be neglected, for as Chrysostom [*Hom. v in Matth. in the Opus Imperfectum, falsely ascribed to St.
John Chrysostom] says, "it is most wicked to overlook the wrongs done to God."
Reply Obj. 2: It is inconsistent with any religious order to act as counsel at law for a worldly object, but it is not inconsistent to do so at the orders of one's superior and in favor of one's monastery, as stated in the same Decretal, or for the defense of the poor and widows. Wherefore it is said in the Decretals (Dist. lxxxviii, cap.
1): "The holy synod has decreed that henceforth no cleric is to buy property or occupy himself with secular business, save with a view to the care of the fatherless...and widows." Likewise to be a soldier for the sake of some worldly object is contrary to all religious life, but this does not apply to those who are soldiers for the sake of God's service.
Reply Obj. 3: Worldly soldiering is forbidden to penitents, but the soldiering which is directed to the service of God is imposed as a penance on some people, as in the case of those upon whom it is enjoined to take arms in defense of the Holy Land.
Reply Obj. 4: The establishment of a religious order for the purpose of soldiering does not imply that the religious can wage war on their own authority; but they can do so only on the authority of the sovereign or of the Church.
Whether a Religious Order Can Be Established for Preaching or Hearing Confessions?
Objection 1: It would seem that no religious order may be established for preaching, or hearing confessions. For it is said (VII, qu. i [*Cap. Hoc nequaquam; Cf. Q. 187, A. 1, Obj. 1]): "The monastic life is one of subjection and discipleship, not of teaching, authority, or pastoral care," and the same apparently applies to religious. Now preaching and hearing confessions are the actions of a pastor and teacher. Therefore a religious order should not be established for this purpose.
Obj. 2: Further, the purpose for which a religious order is established would seem to be something most proper to the religious life, as stated above (A. 1). Now the aforesaid actions are not proper to religious but to bishops. Therefore a religious order should not be established for the purpose of such actions.
Obj. 3: Further, it seems unfitting that the authority to preach and hear confessions should be committed to an unlimited number of men; and there is no fixed number of those who are received into a religious order. Therefore it is unfitting for a religious order to be established for the purpose of the aforesaid actions.