quently to wear the habit of his order, which
is a sign of this obligation.

On the other hand, a man is not bound to keep such religious
observances as may be incompatible with the episcopal office, for
instance solitude, silence, and certain severe abstinences or
watchings and such as would render him bodily unable to exercise the
episcopal office. For the rest he may dispense himself from them,
according to the needs of his person or office, and the manner of
life of those among whom he dwells, in the same way as religious
superiors dispense themselves in such matters.

Reply Obj. 1: He who from being a monk becomes a bishop is loosened
from the yoke of the monastic profession, not in everything, but in
those that are incompatible with the episcopal office, as stated
above.

Reply Obj. 2: The vows of those who are living in the world are
compared to the vows of religion as the particular to the universal,
as stated above (Q. 88, A. 12, ad 1). But the vows of religion are
compared to the episcopal dignity as disposition to perfection. Now
the particular is superfluous when one has the universal, whereas the
disposition is still necessary when perfection has been attained.

Reply Obj. 3: It is accidental that religious who are bishops are not
bound to obey the superiors of their order, because, to wit, they
have ceased to be their subjects; even as those same religious
superiors. Nevertheless the obligation of the vow remains virtually,
so that if any person be lawfully set above them, they would be bound
to obey them, inasmuch as they are bound to obey both the statutes of
their rule in the way mentioned above, and their superiors if they
have any.

As to property they can nowise have it. For they claim their paternal
inheritance not as their own, but as due to the Church. Hence it is
added (XVIII, qu. i, can. Statutum) that after he has been ordained
bishop at the altar to which he is consecrated and appointed
according to the holy canons, he must restore whatever he may acquire.

Nor can he make any testament at all, because he is entrusted with
the sole administration of things ecclesiastical, and this ends with
his death, after which a testament comes into force according to the
Apostle (Heb. 9:17). If, however, by the Pope's permission he make a
will, he is not to be understood to bequeath property of his own, but
we are to understand that by apostolic authority the power of his
administration has been pr