HKB
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.
NINTH ARTICLE [II-II, Q. 189, Art. 9]
Whether One Ought to Induce Others to Enter Religion?
Objection 1: It would seem that no one ought to induce others to enter religion. For the blessed Benedict prescribes in his Rule (lviii) that "those who seek to enter religion must not easily be admitted, but spirits must be tested whether they be of God"; and Cassian has the same instruction (De Inst. Caenob. iv, 3). Much less therefore is it lawful to induce anyone to enter religion.
Obj. 2: Further, our Lord said (Matt. 23:15): "Woe to you . . . because you go round about the sea and the land to make one proselyte, and when he is made you make him the child of hell twofold more than yourselves." Now thus would seem to do those who induce persons to enter religion. Therefore this would seem blameworthy.
Obj. 3: Further, no one should induce another to do what is to his prejudice. But those who are induced to enter religion, sometimes take harm therefrom, for sometimes they are under obligation to enter a stricter religion. Therefore it would not seem praiseworthy to induce others to enter religion.
On the contrary, It is written (Ex. 26:3, seqq. [*St. Thomas quotes the sense, not the words]): "Let one curtain draw the other." Therefore one man should draw another to God's service.