Whether the Religious Life of Those Who Live in Community Is More
Perfect Than That of Those Who Lead a Solitary Life?
Objection 1: It would seem that the religious life of those who live
in community is more perfect than that of those who lead a solitary
life. For it is written (Eccles. 4:9): "It is better . . . that two
should be together, than one; for they have the advantage of their
society." Therefore the religious life of those who live in community
would seem to be more perfect.
Obj. 2: Further, it is written (Matt. 18:20): "Where there are two or
three gathered together in My name, there am I in the midst of them."
But nothing can be better than the fellowship of Christ. Therefore it
would seem better to live in community than in solitude.
Obj. 3: Further, the vow of obedience is more excellent than the
other religious vows; and humility is most acceptable to God. Now
obedience and humility are better observed in company than in
solitude; for Jerome says (Ep. cxxv ad Rustic. Monach.): "In solitude
pride quickly takes man unawares, he sleeps as much as he will, he
does what he likes"; whereas when instructing one who lives in
community, he says: "You may not do what you will, you must eat what
you are bidden to eat, you may possess so much as you receive, you
must obey one you prefer not to obey, you must be a servant to your
brethren, you must fear the superior of the monastery as God, love
him as a father." Therefore it would seem that the religious life of
those who live in community is more perfect than that of those who
lead a solitary life.
Obj. 4: Further, our Lord said (Luke 11:33): "No man lighteth a
candle and putteth it in a hidden place, nor under a bushel." Now
those who lead a solitary life are seemingly in a hidden place, and
to be doing no good to any man. Therefore it would seem that their
religious life is not more perfect.
Obj. 5: Further, that which is in accord with man's nature is
apparently more pertinent to the perfection of virtue. But man is
naturally a social animal, as the Philosopher says (Polit. i, 1).
Therefore it would seem that to lead a solitary life is not more
perfect than to lead a community life.
_On the contrary,_ Augustine says (De oper. Monach. xxiii) that
"those are holier who keep themselves aloof from the approach of all,
and give their whole mind to a life of prayer."
_I answer that,_ Solitude, like poverty, is not the essence of
perfection, but a means thereto. Hence in the Conferences of the
Fathers (Coll. i, 7) the Abbot Moses says that "solitude," even as
fasting and other like things, is "a sure means of acquiring purity
of heart." Now it is evident that solitude is a means adapted not to
action but to contemplation, according to Osee 2:14, "I . . . will
lead her into solitude [Douay: 'the wilderness']; and I will speak to
her heart." Wherefore it is not suitable to those religious orders
that are directed to the works whether corporal or spiritual of the
active life; except perhaps for a time, after the example of Christ,
Who as Luke relates (6:12), "went out into a mountain to pray; and He
passed the whole night in the prayer of God." On the other hand, it
is suitable to those religious orders that are directed to
contemplation.
It must, however, be observed that what is solitary should be
self-sufficing by itself. Now such a thing is one "that lacks
nothing," and this belongs to the idea of a perfect thing
[*Aristotle, _Phys._ iii, 6]. Wherefore solitude befits the
contemplative who has already attained to perfection. This happens in
two ways: in one way by the gift only of God, as in the case of John
the Baptist, who was "filled with the Holy Ghost even from his
mother's womb" (Luke 1:11), so that he was in the desert even as a
boy; in another way by the practice of virtuous action, according to
Heb. 5:14: "Strong meat is for the perfect; for them who by custom
have their senses exercised to the discerning of good and evil."
Now man is assisted in this practice by the fellowship of others in
two ways. First, as regards his intellect, to the effect of his being
instructed in that which he has to contemplate; wherefore Jerome says
(ad Rustic. Monach., Ep. cxxv): "It pleases me that you have the
fellowship of holy men, and teach not yourself." Secondly, as regards
the affections, seeing that man's noisome affections are restrained
by the example and reproof which he receives from others; for as
Gregory says (Moral. xxx, 23), commenting on the words, "To whom I
have given a house in the wilderness" (Job 39:6), "What profits
solitude of the body, if solitude of the heart be lacking?" Hence a
social life is necessary for the practice of perfection. Now solitude
befits those who are already perfect; wherefore Jerome says (ad
Rustic. Monach., Ep. cxxv): "Far from condemning the solitary life,
we have often commended it. But we wish the soldiers who pass from
the monastic school to be such as not to be deterred by the hard
noviciate of the desert, and such as have given proof of their
conduct for a considerable time."
Accordingly, just as that which is already perfect surpasses that
which is being schooled in perfection, so the life of the solitaries,
if duly practiced, surpasses the community life. But if it be
undertaken without the aforesaid practice, it is fraught with very
great danger, unless the grace of God supply that which others
acquire by practice, as in the case of the Blessed Antony and the
Blessed Benedict.
Reply Obj. 1: Solomon shows that two are better than one, on account
of the help which one affords the other either by "lifting him" up,
or by "warming him," i.e. giving him spiritual heat (Eccles. 4:10,
11). But those who have already attained to perfection do not require
this help.
Reply Obj. 2: According to 1 John 4:16, "He that abideth in charity
abideth in God and God in him." Wherefore just as Christ is in the
midst of those who are united together in the fellowship of brotherly
love, so does He dwell in the heart of the man who devotes himself to
divine contemplation through love of God.
Reply Obj. 3: Actual obedience is required of those who need to be
schooled according to the direction of others in the attainment of
perfection; but those who are already perfect are sufficiently "led
by the spirit of God" so that they need not to obey others actually.
Nevertheless they have obedience in the preparedness of the mind.
Reply Obj. 4: As Augustine says (De Civ. Dei xix, 19), "no one is
forbidden to seek the knowledge of truth, for this pertains to a
praiseworthy leisure." That a man be placed "on a candlestick," does
not concern him but his superiors, and "if this burden is not placed
on us," as Augustine goes on to say (De Civ. Dei xix, 19), "we must
devote ourselves to the contemplation of truth," for which purpose
solitude is most helpful. Nevertheless, those who lead a solitary
life are most useful to mankind. Hence, referring to them, Augustine
says (De Morib. Eccl. xxxi): "They dwell in the most lonely places,
content to live on water and the bread that is brought to them from
time to time, enjoying colloquy with God to whom they have adhered
with a pure mind. To some they seem to have renounced human
intercourse more than is right: but these understand not how much
such men profit us by the spirit of their prayers, what an example to
us is the life of those whom we are forbidden to see in the body."
Reply Obj. 5: A man may lead a solitary life for two motives. One is
because he is unable, as it were, to bear with human fellowship on
account of his uncouthness of mind; and this is beast-like. The other
is with a view to adhering wholly to divine things; and this is
superhuman. Hence the Philosopher says (Polit. i, 1) that "he who
associates not with others is either a beast or a god," i.e. a godly
man.
_______________________