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.
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