Whether Prudence Is in All Who Have Grace?
Objection 1: It would seem that prudence is not in all who have grace.
Prudence requires diligence, that one may foresee aright what has to
be done. But many who have grace have not this diligence. Therefore
not all who have grace have prudence.
Obj. 2: Further, a prudent man is one who takes good counsel, as
stated above (A. 8, Obj. 2; A. 13, Obj. 3). Yet many have grace who do
not take good counsel, and need to be guided by the counsel of others.
Therefore not all who have grace, have prudence.
Obj. 3: Further, the Philosopher says (Topic. iii, 2) that "young
people are not obviously prudent." Yet many young people have grace.
Therefore prudence is not to be found in all who have grace.
_On the contrary,_ No man has grace unless he be virtuous. Now no man
can be virtuous without prudence, for Gregory says (Moral. ii, 46)
that "the other virtues cannot be virtues at all unless they effect
prudently what they desire to accomplish." Therefore all who have
grace have prudence.
_I answer that,_ The virtues must needs be connected together, so that
whoever has one has all, as stated above (I-II, Q. 65, A. 1). Now
whoever has grace has charity, so that he must needs have all the
other virtues, and hence, since prudence is a virtue, as shown above
(A. 4), he must, of necessity, have prudence also.
Reply Obj. 1: Diligence is twofold: one is merely sufficient
with regard to things necessary for salvation; and such diligence is
given to all who have grace, whom "His unction teacheth of all things"
(1 John 2:27). There is also another diligence which is more than
sufficient, whereby a man is able to make provision both for himself
and for others, not only in matters necessary for salvation, but also
in all things relating to human life; and such diligence as this is
not in all who have grace.
Reply Obj. 2: Those who require to be guided by the counsel of
others, are able, if they have grace, to take counsel for themselves
in this point at least, that they require the counsel of others and
can discern good from evil counsel.
Reply Obj. 3: Acquired prudence is caused by the exercise of
acts, wherefore "its acquisition demands experience and time" (Ethic.
ii, 1), hence it cannot be in the young, neither in habit nor in act.
On the other hand gratuitous prudence is caused by divine infusion.
Wherefore, in children who have been baptized but have not come to the
use of reason, there is prudence as to habit but not as to act, even
as in idiots; whereas in those who have come to the use of reason, it
is also as to act, with regard to things necessary for salvation. This
by practice merits increase, until it becomes perfect, even as the
other virtues. Hence the Apostle says (Heb. 5:14) that "strong meat is
for the perfect, for them who by custom have their senses exercised to
the discerning of good and evil."
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