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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.
Objection 2: Further, it is written (Mt. 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.
Objection 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.
Objection 4: Further, our Lord said (Lk. 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.
Objection 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; 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" (Lk. 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 to Objection 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 to Objection 2: According to 1 Jn. 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 to Objection 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 to Objection 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 to Objection 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.
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