[De horis canonicis]

and is obligated to this by precept, as is proven in the chapter "Grieving" concerning the celebration of masses. And this opinion is seen to be clearly proven by the chapter "Since those" and the chapter "By diverse fallacies," concerning married clerics, where it is said that those who are not able to serve divine [offices] because of the uncleanness of the flesh are to be deprived of ecclesiastical benefices and can return to the world, etc. Therefore, there is a case there that the aforementioned laws speak of those established in minor orders and beneficed, and not of those established in sacred orders, because if they were established in sacred orders, they could not return to the world. And it is also the opinion of Guillaume in the said Clementine, because benefices and revenues are founded by the laity and assigned to clerics for their sustenance, so that they might supply their turn in the divine office for them, and pray and sing for them at the due and competent hours, unless a just cause were present that the competent hour could not be kept, as was touched upon in the previous question. And therefore, the beneficed are held to these hours not only by the statute of the Church but also by the obligation of justice, as noted in the said Clementine; otherwise, if he were to omit the hours, he would be doing an injury to the one by whose temporal things given to him for his sustenance he is obligated to refund spiritual things. This is said because the benefice is given for the office, as in the chapter "Fis," in rescripts, Book VI, and in the chapter "When according to the Apostle."

I ask whether an archbishop or bishop can dispense with a cleric established in minor orders and beneficed so that he is not held to read the hours. It is answered that he cannot. This is supported by the notes in the chapter "In the matter of," because since this obligation cannot be remitted on account of the office except through the performance of the office, especially considering that this obligation concerns not just the man himself but God Himself, to whom he is obligated through his own profession or permission, which tacitly arises and is drawn in the reception of sacred order or the reception of a benefice. Concerning this obligation, I spoke fully above in the first question, which begins: "I ask what the canonical hours are." And therefore, it cannot be remitted or relaxed by a man, just as an oath or a vow concerning Him cannot. This is supported by the notes in the chapter "Neither" concerning espousals, and by the things that are read and noted in the chapter "To the monastery," finally, concerning the state of monks, and the chapter "Clergy," Distinction 21, with many