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Objection 1: It would seem unlawful for religious to occupy
themselves with secular business. For in the decree quoted above
(Article 1) of Pope Boniface it is said that the "Blessed
Benedict bade them to be altogether free from secular business; and
this is most explicitly prescribed by the apostolic doctrine and the
teaching of all the Fathers, not only to religious, but also to all
the canonical clergy," according to 2 Tim. 2:4, "No man being
a soldier to God, entangleth himself with secular business." Now it
is the duty of all religious to be soldiers of God. Therefore it is
unlawful for them to occupy themselves with secular business.
Objection 2: Further, the Apostle says (1 Thess. 4:11):
"That you use your endeavor to be quiet, and that you do your own
business," which a gloss explains thus---"by refraining from other
people's affairs, so as to be the better able to attend to the
amendment of your own life." Now religious devote themselves in a
special way to the amendment of their life. Therefore they should not
occupy themselves with secular business.
Objection 3: Further, Jerome, commenting on Mt. 11:8,
"Behold they that are clothed in soft garments are in the houses of
kings," says: "Hence we gather that an austere life and severe
preaching should avoid the palaces of kings and the mansions of the
voluptuous." But the needs of secular business induce men to frequent
the palaces of kings. Therefore it is unlawful for religious to occupy
themselves with secular business.
On the contrary, The Apostle says (Rm. 16:1): "I commend
to you Phoebe our Sister," and further on (Rm. 16:2),
"that you assist her in whatsoever business she shall have need of
you."
I answer that, As stated above (Question 186, Articles
1,7, ad 1), the religious state is directed to the attainment of
the perfection of charity, consisting principally in the love of God
and secondarily in the love of our neighbor. Consequently that which
religious intend chiefly and for its own sake is to give themselves to
God. Yet if their neighbor be in need, they should attend to his
affairs out of charity, according to Gal. 6:2, "Bear ye one
another's burthens: and so you shall fulfil the law of Christ,"
since through serving their neighbor for God's sake, they are
obedient to the divine love. Hence it is written (James 1:27):
"Religion clean and undefiled before God and the Father, is this:
to visit the fatherless and widows in their tribulation," which
means, according to a gloss, to assist the helpless in their time of
need.
We must conclude therefore that it is unlawful for either monks or
clerics to carry on secular business from motives of avarice; but from
motives of charity, and with their superior's permission, they may
occupy themselves with due moderation in the administration and
direction of secular business. Wherefore it is said in the Decretals
(Dist. xxxviii, can. Decrevit): "The holy synod decrees that
henceforth no cleric shall buy property or occupy himself with secular
business, save with a view to the care of the fatherless, orphans, or
widows, or when the bishop of the city commands him to take charge of
the business connected with the Church." And the same applies to
religious as to clerics, because they are both debarred from secular
business on the same grounds, as stated above.
Reply to Objection 1: Monks are forbidden to occupy themselves with
secular business from motives of avarice, but not from motives of
charity.
Reply to Objection 2: To occupy oneself with secular business on
account of another's need is not officiousness but charity.
Reply to Objection 3: To haunt the palaces of kings from motives of
pleasure, glory, or avarice is not becoming to religious, but there
is nothing unseemly in their visiting them from motives of piety.
Hence it is written (4 Kgs. 4:13): "Hast thou any
business, and wilt thou that I speak to the king or to the general of
the army?" Likewise it becomes religious to go to the palaces of
kings to rebuke and guide them, even as John the Baptist rebuked
Herod, as related in Mt. 14:4.
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