Whether Religious Who Are Raised to the Episcopate Are Bound to
Religious Observances?
Objection 1: It would seem that religious who are raised to the
episcopate are not bound to religious observances. For it is said
(XVIII, qu. i, can. Statutum) that a "canonical election loosens a
monk from the yoke imposed by the rule of the monastic profession,
and the holy ordination makes of a monk a bishop." Now the regular
observances pertain to the yoke of the rule. Therefore religious who
are appointed bishops are not bound to religious observances.
Obj. 2: Further, he who ascends from a lower to a higher degree is
seemingly not bound to those things which pertain to the lower
degree: thus it was stated above (Q. 88, A. 12, ad 1) that a
religious is not bound to keep the vows he made in the world. But a
religious who is appointed to the episcopate ascends to something
greater, as stated above (Q. 84, A. 7). Therefore it would seem that
a bishop is not bound to those things whereto he was bound in the
state of religion.
Obj. 3: Further, religious would seem to be bound above all to
obedience, and to live without property of their own. But religious
who are appointed bishops, are not bound to obey the superiors of
their order, since they are above them; nor apparently are they bound
to poverty, since according to the decree quoted above (Obj. 1) "when
the holy ordination has made of a monk a bishop he enjoys the right,
as the lawful heir, of claiming his paternal inheritance." Moreover
they are sometimes allowed to make a will. Much less therefore are
they bound to other regular observances.
_On the contrary,_ It is said in the Decretals (XVI, qu. i, can. De
Monachis): "With regard to those who after long residence in a
monastery attain to the order of clerics, we bid them not to lay
aside their former purpose."
_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 assert 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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