Question IX: Whether, and how, religious are bound to perfection

THAT a Religious is bound to perfection, not indeed to have it in act, but to pursue it, the Doctors commonly grant with D. Bonaventure lib. 1. de professio religiosi, cap. 1. and in the questions on the Rule, quest. 16. and p. p. de Eccl. Hierarch. cap. 2. 3. and 4. and part. 4. cap. 4. Thus D. Thom. 2. 2. quest. 184. art. 5. ad 2. and quest. 186. art. 2. and 9. and there Cajetan, Abul. quest. 144. on cap. 9 of Matthew: Astensis sum. 2. part. tit. 47. art. 1. quest. 3. Carthus. de reform. claustr. lib. 1. art. 1. D. Antonin. 3. part. tit. 16. cap. 1. §. 1. Angelus verb. Religiosus, num. 27. Sylvester ibi 1. quest. 3. Armilla n. 5. Tabiena quest. 4. Navarro com. 1. de Regular. num. 10. disto 10. Corduba in reg. S. Francisci, cap. 1. quest. 3. disto 2. Viguer. lib. Instit. cap. 7. §. 1. Azor lib. 11. tract. 1. Instit. cap. ult. question 11. Valentia disp. 10. quest. 4. puncto 4. Bannes prima secundae, quest. 33. art. 3. dub. 3. Manuel qq. regul. tract. 3. quest. 48. art. 1. Beltram. tract. de voto paupert. cap. 3. Sanchez in Decal. Tom. 2. lib. 6. cap. 5. The reason of D. Bonaventure is, because this is the School of virtues. Therefore Christ says, Matth. 19. If you will, etc. This opinion is terrible to many Religious, as Balleus says V. obed. num. 17. with Navarro com. 1. de Reg. num. 10.

Yet all are not bound to pursue every perfection, but according to the condition of their rule. Thus D. Bonaventure in the epistle to the Provincials, and Custodes, and in the places adduced, and D. Thom. quest. 186. art. 2. and the rest with the Holy Doctors.

The REASON of D. Bonaventure, in the places adduced, is, because religions are instituted by the mind of their Founder, and with the confirmation of the Apostolic See, like ranks arrayed for attaining some end by the use of certain means: Therefore one must insist only on these; otherwise there will never be a firm exercise of virtues in any religious.

But there is a difficulty: Whether this is enjoined upon us by a particular precept.

I ASSERT that it is not a particular precept. This is the opinion of D. Bonaventure, who in the places cited, and everywhere enjoins and declares perfection through the observance of the rule. Therefore Cajetan also quest. 186. art. 6. Corduba cap. 1. of the Rule, quest. 3. dict. 3. — who seem to assert that it is a particular precept — conclude that contempt of the rule, and of this obligation of tending to perfection, are inseparable.

It is proven first by D. Bonav. de profess. relig. cap. 1. for Apoc. 2. Christ, rebuking that Prelate who had already become tepid, says: I have a few things against you: because you have left your first charity: wherefore do penance, and do the first works.

There nothing else is enjoined than that he resume the first works of virtue, especially charity, and retrace the interrupted way through the byways: Therefore those works of charity suffice for attaining the end. For thus also it is said in Eccles. 9.: Whatsoever your hand is able to do, work it earnestly; and this is said even to seculars, to whom nevertheless no one would say that perfection has been enjoined by a distinct precept: Otherwise all mortal sins would have to be doubled, which not even the most fearful would say. Thus also a religious, as often as he violates the vows or precepts, would commit twin mortal sins, which is unheard of, nor are sins to be so multiplied without cause, as Sanchez warns, num 5.

But the question is, when exactly is one at fault against this obligation?

D. Thomas quest. 186. art. 2. and 9. and Cajetan on that art. 2. and 9. D. Antoninus, Angelus, Armilla, Valentia, adduced num. 1. say that one contravenes it when there is contempt of the counsels, by which perfection is attained; and Valentia disp. 10. quest. 4. puncto 5. col. penult. with Cajetan explain this contempt to be when a Religious transgresses the rules because he is unwilling to subject himself to them. But Cajetan speaks of religious and seculars, as Azor notes, tract. 1. lib. 11. cap. ult. question 11.

BUT Sylvester verb. religio 1. quest. 3. Tabien. quest. 4. Corduba in Reg. cap. 1. quest. 3. dicto 3. say that to despise is not to esteem; and therefore that religious despises perfection who has no intention of tending toward it; Even if such a one does not sin out of contempt, but out of negligence, or cupidity. In the same manner speak D. Antoninus, Angel. and Sylvest. n. 1. adduced, with D. Thom. quest. 184. art. 5. ad 2., that religious are liars as often as they turn their mind away from the perfection they profess. Where Cajetan at the end, and Navarro Commentar. 1. de regular. num. 10. judge that D. Thomas in this place holds this to be a mortal sin; otherwise there would be no difference between religious and seculars; for these too sin mortally by despising the counsels, and thus the question about the obligation of the Religious by reason of his state, which is the school of perfection, would be empty.

1. D. BONAVENTURE in Compend. Theol. verit. lib. 5. cap. 6. says that a Religious is bound to perfection, because all things are renounced: but seculars to the precepts, without which Charity is not had. He has nearly the same in Apolog. Paup. cap. 3. resp. prima, where he says that the perfection of a religious consists in the observance of the counsels of the Gospel. And he explains this thus: as perfection, necessary to all, is the observance of the commandments, so the Gospel perfection of a religious consists in avoiding also those things which are occasions of sins, which are enumerated by D. John, epist. 1. cap. 2. Whatever is in the world is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. But the incentives of the concupiscence of the flesh are avoided by the Vow of chastity, Matth. 19. There are Eunuchs, etc. The incentives of the concupiscence of the eyes, by the counsel of Christ, Matth. 19. If you will be perfect, etc. The pride of life, by the counsel of the same Christ, Matth. 16. Whoever wills to come after me, let him deny himself, etc. By the Vow of obedience, which is not extended to all the objects of the will, as I showed at length with D. Bonav. Tract. de voto, disp. 2. sect. 2. quest. 2. And in this threefold declination from evil, and from its origin, the first part of Gospel perfection consists, as Sacred Scripture intimates and the Holy Fathers, Founders of Religions, affirm.

THEREFORE in these declinations from evil, and from its occasions, he places the first part of Gospel perfection.

The SECOND, however, consists in the supererogatory pursuit of good through the active and contemplative life toward God; through vehement charity toward one's neighbor, through great beneficence toward enemies, concerning which Matth. 5. Do good to those who hate you, Be you perfect, etc.

The THIRD in the supererogation of undergoing adversities, by bearing them with a joyful mind, as it is said in James 1. Count it all joy, when you fall into various temptations.

He says that indeed the first three fall under vow. Therefore the Holy Father Francis hands down the rule: The rule of the Friars Minor is this: to observe the holy Gospel of our Lord, living in obedience, without property, and in chastity.

BUT he places the other three as things to be desired admonishingly, commending them: Let the brothers attend that above all they ought to desire to have the spirit of the Lord and His holy operation, to pray always to God with a pure heart, and to have humility and patience in infirmity and tribulation, and to love those who persecute us.

He SUBJOINS, however, that religious are bound to perfection by vow, and some by reason of state, that is, Bishops, who are bound to the acts of perfection.

And he places this perfection in the observance of the vows and precepts of the rule, and concludes: From all these it clearly appears that the vow of religion places one in the state of perfection.

From these I deduce those two assertions which follow.

FIRST I assert that perfection, sufficient for Christians, is to keep the Precepts.

It is proven from the Holy Doctor, 1. from Matth. 19. If you will enter into life, keep the commandments. The Holy Doctor says this is the ladder, on the Graduale of the Mass.

Then he proves it in the cited place from D. Prospero de vita contemplativa, lib. 1. cap. 15. They are perfect, who, willing what God wills, sin in no way by which God is offended, acquiesce.

He brings the same testimony from the Seven Itineraries, itinere 4. dist 4. art. 3.

He adds that passage of Deuter. 18. You shall be perfect, and without spot before the Lord your God, where the Gloss has without criminal spot.

Yet if he proposes that not to carry out the counsels is only venial, assert Sanchez lib. 6. cap 5. num. 8. with Cajetan quest. 186. art. 2. Corduba ad Reg. cap. 1. quest. 3. disp. ult. Valentia disp. 10. quest. 4. puncto 4. Azor lib. 11. Instit. cap. ult. quaesito 11.

As to Religious.

I SUPPOSE, from D. Bonavent. lib. 5. Compend. Theol. verit. cap. 69. and 70. that this perfection adds the observance of the counsels, which differ from the precepts by their nature, because a counsel is a persuasion of a better good of supererogation.

But the Holy Doctor finds TWELVE Counsels in the Gospel.

The FIRST is of poverty, Matth. 19. If you will be perfect, etc. Luke 14. Whoever does not renounce all, etc.

The SECOND of obedience, Matth. 23. Upon the chair of Moses, etc. all things whatsoever they shall say, etc.

The THIRD of chastity, Matth. 19. There are Eunuchs, who have castrated themselves.

The FOURTH of beneficence toward enemies beyond necessity, Matth. 5. Do good, etc.

The FIFTH of meekness, Matth. 5. If anyone strike you on one cheek, offer him the other also: and he who will contend with you in judgment, and would take your tunic, do not forbid him.

The SIXTH is of mercy of supererogation, Luke 6. Give to everyone who asks you.

The SEVENTH, of simplicity of words, Matth. 5. Let your speech be, yes, yes; no, no.

The EIGHTH, of avoiding the remote occasions of sin, Matth. 5. and 18. If your eye, etc.

The NINTH, of the perfect intention of the end, Matth. 5. Let your light shine, etc.

The TENTH, perfect conformity to doctrine, Matth. 23. For they bind heavy burdens.

The ELEVENTH, of avoiding solicitude, 1. Cor. 7. Rom. 12. Luke 10.

The TWELFTH, of reproving even venial faults, for as regards mortal sins correction is a precept, and its manner. Of these counsels some are promised under vow; others are urged by admonitions.

I assert, therefore, that the perfection necessary for a Religious is that which consists in the vows and precepts of the rule, and above all in the Constitutions: But I would say that a Religious willing to omit the remaining counsels and admonitions does not straightway sin mortally; Thus also Bassaeus V. obed. 17. Sanchez lib. 6. cap. 5. and Azor tract. 1. lib. 1. cap. 11. quaesito 11.

It is proven by the reason drawn from D. Bonaventure, in the places cited. To the state of perfection that is necessary which is necessarily expressed in the rule; but the others, since they are simple admonitions, do not induce mortal sin: For I had not known sin, but by the law. Therefore it will be mortal only out of grave contempt, as Cajetan gathers ad art. 2. quest. 186. from D. Thom. And the same judge Azor tom. 1. lib. 11. cap. ult. quaesito 11. Sanchez lib. 6. cap. 5. num. 9. Therefore, if the contempt be light, the fault will be only venial.

Yet I ADD, with Sanchez lib. 6. cap 4. num. 18. and cap. 5. num. 9. from D. Bonaventure, in the epistle to a certain Provincial, and in the other to the ministers, and Custodes, that that resolve would be deadly, because of the danger of transgressing even the precepts and vows, and because of the scandals, which will bring molestations and disquietudes upon them (for example, if he were unwilling to keep the prayers, silence, and solitude, and the other holy monitions of the rule). Bassaeus subscribes, cit.

Sanchez ADDS, num. 10., that a religious sins lethally against this precept if, while keeping the rule and the vows, he intends not to attain the perfection of the religious life, nor the end intended through it.

It is proven because he has an intention contrary to attaining the promised end, and this the Holy Doctor willed, saying that for the perfection of supererogation it is necessary at least to have the desire, namely, that there not be at least a contrary intention. Corduba judges the same, in cap. 1. of the Rule, quest. 3.