Question IV: Whether the three vows of poverty, chastity, and obedience are essential to the religious state

I ASSERT first, that these are required for the state of religion.

It is proved by D. Bonavent. in Apol. Pauperum, cap. 3. of the first answer, because for perfection it is required that man be withdrawn from those things that gravely impede Charity and draw away toward harmful things: but these three are the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life, which draw away from God toward harmful things most of all; and these are cut away by the vows: the first indeed by the vow of Chastity, the second of Poverty, the third of Obedience: Therefore. See this argument in the preceding question.

It is confirmed, for by these vows all our goods are offered to God, which are the exterior goods of the body and of the soul, as Aristotle teaches, 1. Eth. cap. 8. and lib. 17. cap. 13. Hence D. Gregory, homil. 20. super Ezech., calls this a Holocaust.

That these ought to be ratified by vows is proved, for the state requires immobility, and that one not easily look back, as is said Lucae 9.; but this is ratified by vows: Therefore. So also D. Thom. here, and Valentia disp. 10. q. 4. puncto 2. See also Alphonsus Rodriguez de Votis.

I ASSERT secondly; that among these, the Vow of obedience is the chief.

It is proved by D. Bonavent. in the place cited, and in cap. 1. of the rule, and D. Thom. art. 8., because we offer to God the more excellent good, namely the will, which precedes the goods of the body and of fortune.

St. Doctor observes, moreover, that clerics also promise obedience to the Bishop, as is said 12. q. 1. cap. Non dicatis; nevertheless the obedience of Monks is the loftier, as is said extra. de officio ordinary, cap. 5. The reason is, because clerics promise to obey with the stability of their place reserved, and not in all things, but in certain spiritual ones. But Religious expose themselves to obedience, so that the prelate may send them wherever he will, and they are subject in all things that pertain to the rule.

I ASSERT thirdly, that these three vows suffice to constitute one in the state of religion.

The reason of D. Bonavent. is, because by these we are sufficiently dedicated to God immovably.

Note, however, that in the Society of Jesus the emission of simple vows after the Novitiate constitutes them religious. So declare Paul III, Julius III, Gregory XIII, who imposed penalties of excommunication latae sententiae and of incapacity for all offices and benefices, to be incurred by that very fact without declaration, upon gainsayers. See Valentia. This privilege was confirmed to them by the holy Council of Trent, sess. 26. cap. 16. de reform.

I ASSERT fourthly, that the Vow of religious poverty ordinarily imposes two things: one, not to have anything as one's own: the other, not to have superfluities.

The former part all teach with D. Th. art. 3., and it is clear from cap. cum ad monasterium de statu monachorum. The latter part is clear from Clement. 1. de statu monach. and is handed down by Nauarro, cap. Non dicatis, num. 17. Sylvester verb. Religio, 6. q. 7. Lessio lib. 2. cap. 41. dub. 9. Valentia disp. 10. q. 4. puncto 3. Tannero disp. 6. q. 3. dub. 4., and others.

It must be noted, however, that this suffices for those who vow only particular Poverty, yet have goods in common, such as all religious are, except the Capuchins and those of the Observance, as the Council of Trent declares, sess. 25. cap. 3.

Certain things are objected that have no weight.

Since all orders agree in essence, resting upon the vows, it follows that they are not distinguished essentially; but only as to the ends of each, as I said in q. 2., and as D. Bonavent. loco cit. D. Thom. q. 188. 189. Sylvester there, Lessius lib. 2. cap. 41. dub. 2. Laym. lib. 4. tract. 5. cap. 3. Faust. in thef. lib. 5. q. 17. Bassaeus V. Religio 1. num. 10. teach.