Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

has passed the age of puberty, his vow cannot be annulled by the authority of his parents; though if he has not the full use of reason, he would not be bound in the sight of God.

The other is the solemn vow which makes a man a monk or a religious. Such a vow is subject to the ordinance of the Church, on account of the solemnity attached to it. And since the Church considers what happens in the majority of cases, a profession made before the age of puberty, however much the person who makes profession may have the use of reason, or be capable of guile, does not take effect so as to make him a religious (Extra, De Regular., etc. cap. Significatum est.).

Nevertheless, although they cannot be professed before the age of puberty, they can, with the consent of their parents, be received into religion to be educated there: thus it is related of John the Baptist (Luke 1:80) that "the child grew and was strengthened in spirit, and was in the deserts." Hence, as Gregory states (Dial. ii, 3), "the Roman nobles began to give their sons to the blessed Benedict to be nurtured for Almighty God"; and this is most fitting, according to Lam. 3:27, "It is good for a man when he has borne the yoke from his youth." It is for this reason that by common custom children are made to apply themselves to those duties or arts with which they are to pass their lives.

Reply Obj. 1: The legal age for receiving the tonsure and taking the solemn vow of religion is the age of puberty, when a man is able to make use of his own will; but before the age of puberty it is possible to have reached the lawful age to receive the tonsure and be educated in a religious house.

Reply Obj. 2: The religious state is chiefly directed to the atta[in]ment of perfection, as stated above (Q. 186, A. 1, ad 4); and accordingly it is becoming to children, who are easily drawn to it. But as a consequence it is called a state of repentance, inasmuch as occasions of sin are removed by religious observances, as stated above (Q. 186, A. 1, ad 4).

Reply Obj. 3: Even as children are not bound to take oaths (as the canon states), so are they not bound to take vows. If, however, they bind themselves by vow or oath to do something, they are bound in God's sight, if they have the use of reason, but they are not bound in the sight of the Church before reaching the age of fourteen.

Reply Obj. 4: A woman who has not reached the age of puberty is not rebuked (Num. 30:4) for taking a vow without her parents' consent: but the vow can be made void by her parents. Hence it is evident that she does not sin in vowing. But we are given to understand that she binds herself by vow, so far as she may, without prejudice to her parents' authority. _______________________

SIXTH ARTICLE [II-II, Q. 189, Art. 6]

Whether One Ought to Be Withdrawn from Entering Religion Through
Deference to One's Parents?

Objection 1: It would seem that one ought to be withdrawn from entering religion through deference to one's parents. For it is not lawful to omit that which is of obligation in order to do that which is optional. Now deference to one's parents comes under an obligation of the precept concerning the honoring of our parents (Ex. 20:12); wherefore the Apostle says (1 Tim. 5:4): "If any widow have children or grandchildren, let her learn first to govern her own house, and to make a return of duty to her parents." But the entrance to religion is optional. Therefore it would seem that one ought not to omit deference to one's parents for the sake of entering religion.

Obj. 2: Further, seemingly the subjection of a son to his father is greater than that of a slave to his master, since sonship is natural, while slavery results from the curse of sin, as appears from Gen. 9:25. Now a slave cannot set aside the service of his master in order to enter religion or take holy orders, as stated in the Decretals (Dist. LIV, cap. Si servus). Much less therefore can a son set aside the deference due to his father in order to enter religion.

Obj. 3: Further, a man is more indebted to his parents than to those to whom he owes money. Now persons who owe money to anyone cannot enter religion. For Gregory says (Regist. viii, Ep. 5) that "those who are engaged in trade must by no means be admitted into a monastery, when they seek admittance, unless first of all they withdraw from public business" (Dist. liii, can. Legem.). Therefore seemingly much less may children enter religion in despite of their duty to their parents.

On the contrary, It is related (Matt. 4:22) that James and John "left their nets and father, and followed our Lord." By this, says Hilary (Can. iii in Matth.), "we learn that we who intend to follow Christ are not bound by the cares of the secular life, and by the ties of home."

I answer that, As stated above (Q. 101, A. 2, ad 2) when we were treating of piety, parents as such have the character of a principle, wherefore it is competent to them as such to have the care of their children. Hence it is unlawful for a person having children to enter religion so as altogether to set aside the care for their children, namely without providing for their education. For it is written (1 Tim. 5:8) that "if any man have not care of his own . . . he hath denied the faith, and is worse than an infidel."

Nevertheless it is accidentally competent to parents to be assisted by their children, in so far, to wit, as they are placed in a condition of necessity. Consequently we must say that when their parents are in such need that they cannot fittingly be supported otherwise than by the help of their children, these latter may not lawfully enter religion in despite of their duty to their parents. If, however, the parents' necessity be not such as to stand in great need of their children's assistance, the latter may, in despite of the duty they owe their parents, enter religion even against their parents' command, because after the age of puberty every freeman enjoys freedom in things concerning the ordering of his state of life, especially in such as belong to the service of God, and "we should more obey the Father of spirits that we may live [*'Shall we not much more obey the Father of Spirits, and live?']," as says the Apostle (Heb. 12:9), than obey our parents. Hence as we read (Matt. 8:22; Luke 9:62) our Lord rebuked the disciple who was unwilling to follow him forthwith on account of his father's burial: for there were others who could see to this, as Chrysostom remarks [*Hom. xxvii in Matth.].

Reply Obj. 1: The commandment of honoring our parents extends not only to bodily but also to spiritual service, and to the paying of deference. Hence even those who are in religion can fulfil the commandment of honoring their parents, by praying for them and by revering and assisting them, as becomes religious, since even those who live in the world honor their parents in different ways as befits their condition.

Reply Obj. 2: Since slavery was imposed in punishment of sin, it follows that by slavery man forfeits something which otherwise he would be competent to have, namely the free disposal of his person, for "a slave belongs wholly to his master" [*Aristotle, Polit. i, 2]. On the other hand, the son, through being subject to his father, is not hindered from freely disposing of his person by transferring himself to the service of God; which is most conducive to man's good.

Reply Obj. 3: He who is under a certain fixed obligation cannot lawfully set it aside so long as he is able to fulfil it. Wherefore if a person is under an obligation to give an account to someone or to pay a certain fixed debt, he cannot lawfully evade this obligation in order to enter religion. If, however, he owes a sum of money, and has not wherewithal to pay the debt, he must do what he can, namely by surrendering his goods to his creditor. According to civil law [*Cod. IV, x, de Oblig. et Action, 12] money lays an obligation not on the person of a freeman, but on his property, because the person of a freeman "is above all pecuniary consideration" [*Dig. L, xvii, de div. reg. Jur. ant. 106, 176]. Hence, after surrendering his property, he may lawfully enter religion, nor is he bound to remain in the world in order to earn the means of paying the debt.

On the other hand, he does not owe his father a special debt, except as may arise in a case of necessity, as stated above. _______________________

SEVENTH ARTICLE [II-II, Q. 189, Art. 7]

Whether Parish Priests May Lawfully Enter Religion?

Objection 1: It would seem that parish priests cannot lawfully enter religion. For Gregory says (Past. iii, 4) that "he who undertakes the cure of souls, receives an awful warning in the words: 'My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger'" (Prov. 6:1); and he goes on to say, "because to be surety for a friend is to take charge of the soul of another on the surety of one's own behavior." Now he who is under an obligation to a man for a debt, cannot enter religion, unless he pay what he owes, if he can. Since then a priest is able to fulfil the cure of souls, to which obligation he has pledged his soul, it would seem unlawful for him to lay aside the cure of souls in order to enter religion.

Obj. 2: Further, what is lawful to one is likewise lawful to all. But if all priests having cure of souls were to enter religion, the people would be left without a pastor's care, which would be unfitting. Therefore it seems that parish priests cannot lawfully enter religion.

Obj. 3: Further, chief among the acts to which religious orders are directed are those whereby a man gives to others the fruit of his contemplation. Now such acts are competent to parish priests and archdeacons, whom it becomes by virtue of their office to preach and hear confessions. Therefore it would seem unlawful for a parish priest or archdeacon to pass over to religion.

On the contrary, It is said in the Decretals (XIX, qu. ii, cap. Duce sunt leges.): "If a man, while governing the people in his church under the bishop and leading a secular life, is inspired by the Holy Ghost to desire to work out his salvation in a monastery or under some canonical rule, even though his bishop withstand him, we authorize him to go freely."

I answer that, As stated above (A. 3, ad 3; Q. 88, A. 12, ad 1), the obligation of a perpetual vow stands before every other obligation. Now it belongs properly to bishops and religious to be bound by perpetual vow to devote themselves to the divine service [*Cf. Q. 184, A. 5], while parish priests and archdeacons are not, as bishops are, bound by a perpetual and solemn vow to retain the cure of souls. Wherefore bishops "cannot lay aside their bishopric for any pretext whatever, without the authority of the Roman Pontiff" (Extra, De Regular. et Transeunt. ad Relig., cap. Licet.): whereas archdeacons and parish priests are free to renounce in the hands of the bishop the cure entrusted to them, without the Pope's special permission, who alone can dispense from perpetual vows. Therefore it is evident that archdeacons and parish priests may lawfully enter religion.

Reply Obj. 1: Parish priests and archdeacons have bound themselves to the care of their subjects, as long as they retain their archdeaconry or parish, but they did not bind themselves to retain their archdeaconry or parish for ever.

Reply Obj. 2: As Jerome says (Contra Vigil.): "Although they," namely religious, "are sorely smitten by thy poisonous tongue, about whom you argue, saying; 'If all shut themselves up and live in solitude, who will go to church? who will convert worldlings? who will be able to urge sinners to virtue?' If this holds true, if all are fools with thee, who can be wise? Nor will virginity be commendable, for if all be virgins, and none marry, the human race will perish. Virtue is rare, and is not desired by many." It is therefore evident