Whether Prudence Can Be in Sinners?
Objection 1: It would seem that there can be prudence in sinners. For
our Lord said (Luke 16:8): "The children of this world are more
prudent [Douay: 'wiser'] in their generation than the children of
light." Now the children of this world are sinners. Therefore there
be prudence in sinners.
Obj. 2: Further, faith is a more excellent virtue than prudence. But
there can be faith in sinners. Therefore there can be prudence also.
Obj. 3: Further, according to _Ethic._ vi, 7, "we say that to be of
good counsel is the work of prudent man especially." Now many sinners
can take good counsel. Therefore sinners can have prudence.
_On the contrary,_ The Philosopher declares (Ethic. vi, 12) that "it
is impossible for a man be prudent unless he be good." Now no sinner
is a good man. Therefore no sinner is prudent.
_I answer that,_ Prudence is threefold. There is a false prudence,
which takes its name from its likeness to true prudence. For since a
prudent man is one who disposes well of the things that have to be
done for a good end, whoever disposes well of such things as are
fitting for an evil end, has false prudence, in far as that which he
takes for an end, is good, not in truth but in appearance. Thus man
is called "a good robber," and in this way may speak of "a prudent
robber," by way of similarity, because he devises fitting ways of
committing robbery. This is the prudence of which the Apostle says
(Rom. 8:6): "The prudence [Douay: 'wisdom'] of the flesh is death,"
because, to wit, it places its ultimate end in the pleasures of the
flesh.
The second prudence is indeed true prudence, because it devises
fitting ways of obtaining a good end; and yet it is imperfect, from a
twofold source. First, because the good which it takes for an end, is
not the common end of all human life, but of some particular affair;
thus when a man devises fitting ways of conducting business or of
sailing a ship, he is called a prudent businessman, or a prudent
sailor; secondly, because he fails in the chief act of prudence, as
when a man takes counsel aright, and forms a good judgment, even
about things concerning life as a whole, but fails to make an
effective command.
The third prudence is both true and perfect, for it takes counsel,
judges and commands aright in respect of the good end of man's whole
life: and this alone is prudence simply so-called, and cannot be in
sinners, whereas the first prudence is in sinners alone, while
imperfect prudence is common to good and wicked men, especially that
which is imperfect through being directed to a particular end, since
that which is imperfect on account of a failing in the chief act, is
only in the wicked.
Reply Obj. 1: This saying of our Lord is to be understood of the
first prudence, wherefore it is not said that they are prudent
absolutely, but that they are prudent in "their generation."
Reply Obj. 2: The nature of faith consists not in conformity with the
appetite for certain right actions, but in knowledge alone. On the
other hand prudence implies a relation to a right appetite. First
because its principles are the ends in matters of action; and of such
ends one forms a right estimate through the habits of moral virtue,
which rectify the appetite: wherefore without the moral virtues there
is no prudence, as shown above (I-II, Q. 58, A. 5); secondly because
prudence commands right actions, which does not happen unless the
appetite be right. Wherefore though faith on account of its object is
more excellent than prudence, yet prudence, by its very nature, is
more opposed to sin, which arises from a disorder of the appetite.
Reply Obj. 3: Sinners can take good counsel for an evil end, or for
some particular good, but they do not perfectly take good counsel for
the end of their whole life, since they do not carry that counsel
into effect. Hence they lack prudence which is directed to the good
only; and yet in them, according to the Philosopher (Ethic. vi, 12)
there is "cleverness," [*_deinotike_] i.e. natural diligence which
may be directed to both good and evil; or "cunning," [*_panourgia_]
which is directed only to evil, and which we have stated above, to be
"false prudence" or "prudence of the flesh."
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