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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 Jn. 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.
Objection 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.
Objection 3: Further, our Lord (Lk. 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 Kgs. 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 (Mt. 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 Is. 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, 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 to Objection 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 Is. 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 to Objection 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 Lk.
9:61, "Let me first take my leave of them that are at my
house," says [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 to Objection 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."
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