Chapter 8 — Arguments used to prove that before entering religious life a man ought to deliberate for a long time, and take counsel of many

We will proceed to consider whether it is necessary for one who desires to become a religious to take the advice of many counsellors. It is urged that advice should be sought from many persons before taking a difficult step affecting one’s whole life; and, as nothing can be conceived more difficult than to renounce oneself, leave the world, and spend one’s whole life in religion, it must be necessary to take much advice and to spend a long time in reflection. This argument is based on the definition of a vow. A vow is said to be the promise of a better good, made with grave deliberation. The stringency of the vow depends upon the deliberation. No vow is so binding as the religious vows, which nothing can annul. Therefore, the religious vows require the gravest deliberation.

Those who hold this opinion seek to confirm it by these words, do not believe every spirit, but try the spirits to see whether they are of God (1 John 4:1). (Cf. Gerard of Abbeville, Duplex quaestio, a. 1: "Pueros inducere et astringere fide et iuramento ad ingressum religionis. . . non expedit propter utilitatem probationis. Beatus Benedictus ubi supra 'In regula' allegat illud 1 Ioh. 4 'Probate spiritus si ex Deo sunt.'") This text applies to entrance into religion. St. Benedict, in his Rule, (Benedict of Nursia, Regula, ch. 58 (CSEL 75; PL 66:803C).) and Pope Innocent, in his Decretal, (Pope Innocent IV, "Epistulae," in Sacrorum conciliorum nova et amplissima collectio, ed. G. Mansi (Florence and Venice: 1758-98), epistle 3, ["Ad fratres ordinis praedicatorum"], 23:565D.) quote it in this sense. But the trying, of which St. John speaks, requires careful examination, and this examination (they conclude) is best made in consultation with many. Therefore, he who desires to enter religion should take counsel of many.

Those who think thus, further add that counsel is most needed before taking a step wherein there is the greatest danger of being deceived. There is great danger of deception on entering religious life, since Satan transforms himself into an angel of light (2 Cor 9:14) and, under an appearance of good, misleads the unwary. Therefore it is only after grave deliberation that a man should enter on the religious life. Again, it is alleged that peculiarly diligent examination is required before undertaking anything that may come to a bad end. (Cf. Gerard, Quodlibet XI (vat.), a. 23: "Sine deliberatione iuvenem ad religionem obligant, cum tamen tales sepe apostate videantur"; Duplex quaestio, a. 2: " . . . cum coactiones dicciciles soleant frequenter difficilem exitum habere.") Now as we see in the case of apostates and despairing souls, entrance into religious life has often ended badly. Consequently, this step requires grave consideration. A last argument remains, and it is considered a very weighty one. (Cf. Gerard, Duplex quaestio, a. 1: "Quod autem hurusmodi consilium procedat ex diabolica suggestione, non ex divina inspiratione, apparet per verbum Gamalielis Actae V 'Si ex hominibus est consilium aut opus, dissolvetur.'") In the Acts of the Apostles 5:39, the following words occur: if this counsel or this work be of men, it will come to nought. Now the counsel of entering religion has often come to nought by apostasy. Therefore, it was not from God. Hence much deliberation with many people is necessary before taking such a step.

These are the chief arguments, adduced by those who impress upon candidates for religious life the necessity for grave deliberation with many counsellors, in the hope that some obstacle may be placed in their way by one or other of their numerous advisers.