Whether Certain Definite Counsels Are Fittingly Proposed in the New
Law?
Objection 1: It would seem that certain definite counsels are not
fittingly proposed in the New Law. For counsels are given about that
which is expedient for an end, as we stated above, when treating of
counsel (Q. 14, A. 2). But the same things are not expedient for all.
Therefore certain definite counsels should not be proposed to all.
Obj. 2: Further, counsels regard a greater good. But there are no
definite degrees to the greater good. Therefore definite counsels
should not be given.
Obj. 3: Further, counsels pertain to the life of perfection. But
obedience pertains to the life of perfection. Therefore it was
unfitting that no counsel of obedience should be contained in the
Gospel.
Obj. 4: Further, many matters pertaining to the life of perfection
are found among the commandments, as, for instance, "Love your
enemies" (Matt. 5:44), and those precepts which Our Lord gave His
apostles (Matt. 10). Therefore the counsels are unfittingly given in
the New Law: both because they are not all mentioned; and because
they are not distinguished from the commandments.
_On the contrary,_ The counsels of a wise friend are of great use,
according to Prov. (27:9): "Ointment and perfumes rejoice the heart:
and the good counsels of a friend rejoice the soul." But Christ is
our wisest and greatest friend. Therefore His counsels are supremely
useful and becoming.
_I answer that,_ The difference between a counsel and a commandment
is that a commandment implies obligation, whereas a counsel is left
to the option of the one to whom it is given. Consequently in the New
Law, which is the law of liberty, counsels are added to the
commandments, and not in the Old Law, which is the law of bondage. We
must therefore understand the commandments of the New Law to have
been given about matters that are necessary to gain the end of
eternal bliss, to which end the New Law brings us forthwith: but that
the counsels are about matters that render the gaining of this end
more assured and expeditious.
Now man is placed between the things of this world, and spiritual
goods wherein eternal happiness consists: so that the more he cleaves
to the one, the more he withdraws from the other, and conversely.
Wherefore he that cleaves wholly to the things of this world, so as
to make them his end, and to look upon them as the reason and rule of
all he does, falls away altogether from spiritual goods. Hence this
disorder is removed by the commandments. Nevertheless, for man to
gain the end aforesaid, he does not need to renounce the things of
the world altogether: since he can, while using the things of this
world, attain to eternal happiness, provided he does not place his
end in them: but he will attain more speedily thereto by giving up
the goods of this world entirely: wherefore the evangelical counsels
are given for this purpose.
Now the goods of this world which come into use in human life,
consist in three things: viz. in external wealth pertaining to the
"concupiscence of the eyes"; carnal pleasures pertaining to the
"concupiscence of the flesh"; and honors, which pertain to the "pride
of life," according to 1 John 2:16: and it is in renouncing these
altogether, as far as possible, that the evangelical counsels
consist. Moreover, every form of the religious life that professes
the state of perfection is based on these three: since riches are
renounced by poverty; carnal pleasures by perpetual chastity; and the
pride of life by the bondage of obedience.
Now if a man observe these absolutely, this is in accordance with the
counsels as they stand. But if a man observe any one of them in a
particular case, this is taking that counsel in a restricted sense,
namely, as applying to that particular case. For instance, when
anyone gives an alms to a poor man, not being bound so to do, he
follows the counsels in that particular case. In like manner, when a
man for some fixed time refrains from carnal pleasures that he may
give himself to prayer, he follows the counsel for that particular
time. And again, when a man follows not his will as to some deed
which he might do lawfully, he follows the counsel in that particular
case: for instance, if he do good to his enemies when he is not bound
to, or if he forgive an injury of which he might justly seek to be
avenged. In this way, too, all particular counsels may be reduced to
these three general and perfect counsels.
Reply Obj. 1: The aforesaid counsels, considered in themselves, are
expedient to all; but owing to some people being ill-disposed, it
happens that some of them are inexpedient, because their disposition
is not inclined to such things. Hence Our Lord, in proposing the
evangelical counsels, always makes mention of man's fitness for
observing the counsels. For in giving the counsel of perpetual
poverty (Matt. 19:21), He begins with the words: "If thou wilt be
perfect," and then He adds: "Go, sell all [Vulg.: 'what'] thou hast."
In like manner when He gave the counsel of perpetual chastity, saying
(Matt. 19:12): "There are eunuchs who have made themselves eunuchs
for the kingdom of heaven," He adds straightway: "He that can take,
let him take it." And again, the Apostle (1 Cor. 7:35), after giving
the counsel of virginity, says: "And this I speak for your profit;
not to cast a snare upon you."
Reply Obj. 2: The greater goods are not definitely fixed in the
individual; but those which are simply and absolutely the greater
good in general are fixed: and to these all the above particular
goods may be reduced, as stated above.
Reply Obj. 3: Even the counsel of obedience is understood to have
been given by Our Lord in the words: "And [let him] follow Me." For
we follow Him not only by imitating His works, but also by obeying
His commandments, according to John 10:27: "My sheep hear My voice
. . . and they follow Me."
Reply Obj. 4: Those things which Our Lord prescribed about the true
love of our enemies, and other similar sayings (Matt. 5; Luke 6), may
be referred to the preparation of the mind, and then they are
necessary for salvation; for instance, that man be prepared to do
good to his enemies, and other similar actions, when there is need.
Hence these things are placed among the precepts. But that anyone
should actually and promptly behave thus towards an enemy when there
is no special need, is to be referred to the particular counsels, as
stated above. As to those matters which are set down in Matt. 10 and
Luke 9 and 10, they were either disciplinary commands for that
particular time, or concessions, as stated above (A. 2, ad 3). Hence
they are not set down among the counsels.
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TREATISE ON GRACE (QQ. 109-114)
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