procuring the salvation of others, may enter the
religious life, and may return to his bishopric should the obstacle
cease, for instance by the correction of his subjects, cessation of
the scandal, healing of his infirmity, removal of his ignorance by
sufficient instruction. Again, if he owed his promotion to simony of
which he was in ignorance, and resigning his episcopate entered the
religious life, he can be reappointed to another bishopric [*Cap.
Post translat., de Renunt.]. On the other hand, if a man be deposed
from the episcopal office for some sin, and confined in a monastery
that he may do penance, he cannot be reappointed to a bishopric.
Hence it is stated (VII, qu. i, can. Hoc nequaquam): "The holy synod
orders that any man who has been degraded from the episcopal dignity
to the monastic life and a place of repentance, should by no means
rise again to the episcopate."

Reply Obj. 3: Even in natural things power remains inactive on
account of a supervening obstacle, for instance the act of sight
ceases through an affliction of the eye. So neither is it
unreasonable if, through the occurrence of some obstacle from
without, the episcopal power remain without the exercise of its act.
_______________________

FIFTH ARTICLE [II-II, Q. 185, Art. 5]

Whether It Is Lawful for a Bishop on Account of Bodily Persecution to
Abandon the Flock Committed to His Care?

Objection 1: It would seem that it is unlawful for a bishop, on
account of some temporal persecution, to withdraw his bodily presence
from the flock committed to his care. For our Lord said (John 10:12)
that he is a hireling and no true shepherd, who "seeth the wolf
coming, and leaveth the sheep and flieth": and Gregory says (Hom. xiv
in Ev.) that "the wolf comes upon the sheep when any man by his
injustice and robbery oppresses the faithful and the humble."
Therefore if, on account of the persecution of a tyrant, a bishop
withdraws his bodily presence from the flock entrusted to his care,
it would seem that he is a hireling and not a shepherd.

Obj. 2: Further, it is written (Prov. 6:1): "My son, if thou be
surety for thy friend, thou hast engaged fast thy hand to a
stranger," and afterwards (Prov. 6:3): "Run about, make haste, stir
up thy friend." Gregory expounds these words and says (Pastor. iii,
4): "To be surety for a friend, is to vouch for his good conduct by
engaging oneself to a stranger. And whoever is put forward as an
example to the lives of