Chapter 5 — This argument is equally fallacious as applied to penitent sinners

Finally, let us see whether penitent sinners, who are not yet exercised in observing the commandments, are to be excluded from religious life. The example of St. Matthew is germane to our question. Our Lord called him from the profits of a custom collection to be his follower; and Matthew, although not at once admitted to the number of the Apostles, immediately embraced the perfection of the counsels, for, leaving all things he rose up and followed him (Luke 5:28). He who had robbed others abandoned his own possessions, says St. Ambrose. (Ambrose of Milan, Exposition on Luke's Gospel, bk. 5, sect. 16 (CCSL 14; CSEL 32.4:185; PL 15:1640A).) From this example, it is abundantly evident that penitents may, even after most heinous sins, enter on the observance of the counsels. In fact, we may go further, and say that it is fitting that such repentant sinners should embrace a life of perfection; for, as St. Gregory says in his comment on the words, bring forth therefore fruits worthy of penance (Luke 3:8): he who has committed no unlawful act may rightfully be granted the enjoyment of lawful things. But he who has fallen into sin, ought to deprive himself of lawful goods, in proportion as he is conscious of having committed unlawful deeds. (Gregory the Great, Homilies on the Gospels, bk. 1, homily 20, para. 8 (CCSL 141; PL 76:1163D). St. Thomas has abridged this text, just as he did in his Catena aurea in Lucam, ch. 3, lect. 3, at verse 8.) Again, he says: it is fitting that if a man has impoverished himself by sin, he should so much the more eagerly seek by penance the riches of good works. (Gregory the Great, Homilies on the Gospels, bk. 1, homily 20, para. 8 (CCSL 141; PL 76:1164A).) Since then in the religious life men abstain even from lawful things, and seek the treasure of perfection, it is reasonable that they who abandon sin (whereby they have been exercised, not in the practice, but in the transgression of the commandments) should walk in the way of the counsels, by entering religion, which is the state of true penance. Again we find, in Decretals, XXXIII, q. 2, Admonere, that Pope Stephen, addressing a certain Astulphus, who had been guilty of great sins, says: may our advice be pleasing to you. Go into a monastery: humble yourself to the abbot; and, helped by the prayers of many brethren, perform in simplicity of heart whatever may be enjoined upon you. (Gratian, Decretum, P. 2, C. 33, q. 2, ch. 8 (Friedberg, 1:1153). This text is now attributed to Paulinus II of Aquileia, Epistola ad Heistulphum (PL 99:183C-184A).) But, he continues: if you prefer to remain in your house or in the world and there to do public penance (which will be far more onerous and painful for you), we will tell you how you are to act. (Gratian, Decretum, P. 2, C. 33, q. 2, ch. 8 (Friedberg, 1:1153). This text is now attributed to Paulinus II of Aquileia, Epistola ad Heistulphum (PL 99:183C-184A).) The Pope then imposes severe penances upon him, telling him at the same time that it would be better and more advantageous for him to go into religion.

Thus we see that those who are practised, not in keeping the commandments but in sinning against them, are advised to embrace religious life. Such penitent, sinners are, however, deterred from so doing by the admirable wisdom of certain advisers, whose counsel St. Paul thus refutes: I speak a human thing because of the infirmity of your flesh, for, as you have yielded your members to serve uncleanness and iniquity unto iniquity, so now yield your members to serve justice unto sanctification (Rom 6:19). I speak a human thing, comments the Gloss, because you owe more service to justice than to sin. (Peter Lombard, Commentaries on the Psalms and St. Paul, at Rom 6:19 (PL 191:1409D).) And Baruch 4:28 says, as it was your mind to go astray from God; so, when you return again, you shall seek him ten times as much. For after sinning and thus forsaking God and disobeying his commands, a man ought to strive after the highest virtue, and not be content with half measures.

This teaching is borne out by the example of numerous saints. For many of both sexes, after leading lives of crime, have embraced the practice of the counsels, and although they had formed no habit of keeping the commandments, have devoted themselves to the observance of the strictest religious rule. Their conduct is approved even by philosophers. In Ethics, 2 Aristotle writes: when we withdraw from great sin, we shall come to the uniform line, even as they do who plane away the knots from wood. (Aristotle, Ethics 2.11, 1109b5.) For those who are knotted by sin, must be brought back to righteousness by practising the more perfect works of virtue.

Thus we have made it clear that the opinion of those who maintain that none should practise the counsels who have not kept the commandments, cannot be approved, with regard to any class of men.