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.
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