Whether It Is Praiseworthy to Enter Religion Without Taking Counsel
of Many, and Previously Deliberating for a Long Time?
Objection 1: It would not seem praiseworthy to enter religion without
taking counsel of many, and previously deliberating for a long time.
For it is written (1 John 4:1): "Believe not every spirit, but try
the spirits if they be of God." Now sometimes a man's purpose of
entering religion is not of God, since it often comes to naught
through his leaving the religious life; for it is written (Acts 5:38,
39): "If this counsel or this work be of God, you cannot overthrow
it." Therefore it would seem that one ought to make a searching
inquiry before entering religion.
Obj. 2: Further, it is written (Prov. 25:9): "Treat thy cause with
thy friend." Now a man's cause would seem to be especially one that
concerns a change in his state of life. Therefore seemingly one ought
not to enter religion without discussing the matter with one's
friends.
Obj. 3: Further, our Lord (Luke 14:28) in making a comparison with a
man who has a mind to build a tower, says that he doth "first sit
down and reckon the charges that are necessary, whether he have
wherewithal to finish it," lest he become an object of mockery, for
that "this man began to build and was not able to finish." Now the
wherewithal to build the tower, as Augustine says (Ep. ad Laetum
ccxliii), is nothing less than that "each one should renounce all his
possessions." Yet it happens sometimes that many cannot do this, nor
keep other religious observances; and in signification of this it is
stated (1 Kings 17:39) that David could not walk in Saul's armor, for
he was not used to it. Therefore it would seem that one ought not to
enter religion without long deliberation beforehand and taking
counsel of many.
_On the contrary,_ It is stated (Matt. 4:20) that upon our Lord's
calling them, Peter and Andrew "immediately leaving their nets,
followed Him." Here Chrysostom says (Hom. xiv in Matth.): "Such
obedience as this does Christ require of us, that we delay not even
for a moment."
_I answer that,_ Long deliberation and the advice of many are
required in great matters of doubt, as the Philosopher says (Ethic.
iii, 3); while advice is unnecessary in matters that are certain and
fixed. Now with regard to entering religion three points may be
considered. First, the entrance itself into religion, considered by
itself; and thus it is certain that entrance into religion is a
greater good, and to doubt about this is to disparage Christ Who gave
this counsel. Hence Augustine says (De Verb. Dom., Serm. c, 2): "The
East," that is Christ, "calleth thee, and thou turnest to the West,"
namely mortal and fallible man. Secondly, the entrance into religion
may be considered in relation to the strength of the person who
intends to enter. And here again there is no room for doubt about the
entrance to religion, since those who enter religion trust not to be
able to stay by their own power, but by the assistance of the divine
power, according to Isa. 40:31, "They that hope in the Lord shall
renew their strength, they shall take wings as eagles, they shall run
and not be weary, they shall walk and not faint." Yet if there be
some special obstacle (such as bodily weakness, a burden of debts, or
the like) in such cases a man must deliberate and take counsel with
such as are likely to help and not hinder him. Hence it is written
(Ecclus. 37:12): "Treat with a man without religion concerning
holiness [*The Douay version supplies the negative: 'Treat not . . .
nor with . . .'], with an unjust man concerning justice," meaning
that one should not do so, wherefore the text goes on (Ecclus. 37:14,
15), "Give no heed to these in any matter of counsel, but be
continually with a holy man." In these matters, however, one should
not take long deliberation. Wherefore Jerome says (Ep. and Paulin.
liii): "Hasten, I pray thee, cut off rather than loosen the rope that
holds the boat to the shore." Thirdly, we may consider the way of
entering religion, and which order one ought to enter, and about such
matters also one may take counsel of those who will not stand in
one's way.
Reply Obj. 1: The saying: "Try the spirits, if they be of God,"
applies to matters admitting of doubt whether the spirits be of God;
thus those who are already in religion may doubt whether he who
offers himself to religion be led by the spirit of God, or be moved
by hypocrisy. Wherefore they must try the postulant whether he be
moved by the divine spirit. But for him who seeks to enter religion
there can be no doubt but that the purpose of entering religion to
which his heart has given birth is from the spirit of God, for it is
His spirit "that leads" man "into the land of uprightness" (Ps.
142:10).
Nor does this prove that it is not of God that some turn back; since
not all that is of God is incorruptible: else corruptible creatures
would not be of God, as the Manicheans hold, nor could some who have
grace from God lose it, which is also heretical. But God's "counsel"
whereby He makes even things corruptible and changeable, is
imperishable according to Isa. 46:10, "My counsel shall stand and all
My will shall be done." Hence the purpose of entering religion needs
not to be tried whether it be of God, because "it requires no further
demonstration," as a gloss says on 1 Thess. 5:21, "Prove all things."
Reply Obj. 2: Even as "the flesh lusteth against the spirit" (Gal.
5:17), so too carnal friends often thwart our spiritual progress,
according to Mic. 7:6, "A man's enemies are they of his own
household." Wherefore Cyril expounding Luke 9:61, "Let me first take
my leave of them that are at my house," says [*Cf. St. Thomas's
Catena Aurea]: "By asking first to take his leave of them that were
at his house, he shows he was somewhat of two minds. For to
communicate with his neighbors, and consult those who are unwilling
to relish righteousness, is an indication of weakness and turning
back. Hence he hears our Lord say: 'No man putting his hand to the
plough, and looking back, is fit for the kingdom of God,' because he
looks back who seeks delay in order to go home and confer with his
kinsfolk."
Reply Obj. 3: The building of the tower signifies the perfection of
Christian life; and the renunciation of one's possessions is the
wherewithal to build this tower. Now no one doubts or deliberates
about wishing to have the wherewithal, or whether he is able to build
the tower if he have the wherewithal, but what does come under
deliberation is whether one has the wherewithal. Again it need not be
a matter of deliberation whether one ought to renounce all that one
has, or whether by so doing one may be able to attain to perfection;
whereas it is a matter of deliberation whether that which one is
doing amounts to the renunciation of all that he has, since unless he
does renounce (which is to have the wherewithal) he cannot, as the
text goes on to state, be Christ's disciple, and this is to build the
tower.
The misgiving of those who hesitate as to whether they may be able to
attain to perfection by entering religion is shown by many examples
to be unreasonable. Hence Augustine says (Confess. viii, 11): "On
that side whither I had set my face, and whither I trembled to go,
there appeared to me the chaste dignity of continency . . . honestly
alluring me to come and doubt not, and stretching forth to receive
and embrace me, her holy hands full of multitudes of good examples.
There were so many young men and maidens here, a multitude of youth
and every age, grave widows and aged virgins . . . And she smiled at
me with a persuasive mockery as though to say: Canst not thou what
these youths and these maidens can? Or can they either in themselves,
and not rather in the Lord their God? . . . Why standest thou in
thyself, and so standest not? Cast thyself upon Him; fear not, He
will not withdraw Himself that thou shouldst fall. Cast thyself
fearlessly upon Him: He will receive and will heal thee."
The example quoted of David is not to the point, because "the arms of
Saul," as a gloss on the passage observes, "are the sacraments of the
Law, as being burdensome": whereas religion is the sweet yoke of
Christ, for as Gregory says (Moral. iv, 33), "what burden does He lay
on the shoulders of the mind, Who commands us to shun all troublesome
desires, Who warns us to turn aside from the rough paths of this
world?"
To those indeed who take this sweet yoke upon themselves He promises
the refreshment of the divine fruition and the eternal rest of their
souls.
To which may He Who made this promise bring us, Jesus Christ our
Lord, "Who is over all things God blessed for ever. Amen."