Chapter 9 — Answers to the foregoing arguments

In order to demonstrate the fallacy of the foregoing arguments, we will first consider the case of St. Peter and St. Andrew, who, as soon as our Lord called them, leaving their nets, followed him (Matt 4:20). St. Chrysostom pronounces the following eulogium of them: they were in the midst of their business; but, at his bidding, they made no delay, they did not return home saying: "let us consult our friends, but, leaving all things, they followed him, as Elisha followed Elijah. A similar unhesitating and instant obedience does Christ require of us. (Chrysostom, Homilies on Matthew 14.2 (PG 57:219).) Then, we have the example of St. James and St. John who, being called by God, immediately left their nets and their father and followed him. (Matt 4:21-22.) St. Hilary, in his commentary on St. Matthew’s Gospel, says: we are taught by their example in abandoning their trade and their father’s house, to follow Jesus and to be withheld neither by worldly anxieties nor by the ties of domestic life. (Hilarius of Poitiers, Commentary on the Gospel of Matthew, ch. 3, para. 6 (PL 9:931B).)

Again, we read of St. Matthew (Matt 9:9) that, at the call of the Lord he arose and followed him. St. Chrysostom comments: see the obedience of this man thus called. He neither refuses to obey, nor begs that he may go home to acquaint his kinsfolk of his departure. (Chrysostom, Homilies on Matthew 30.1 (PG 57:363).) And Remigius also observes of St. Matthew that he made no account of the dangers which he might incur from the anger of the magistrates, when he left their business unfinished. (Remigius of Auxerre, Exposition on the Gospel of Matthew, at Matt 9:9.) Thus, it becomes plain that nothing human ought to deter us from the service of God. We read in the Gospel of St. Matthew 8:21, and again in Luke 9:59 that one of his disciples said to him: "Lord, let me first go and bury my father." But Jesus said to him: "follow me, and let the dead bury their dead.” St. Chrysostom, writing on these words, says: Christ spoke thus, not as contemning the love which we owe to our parents, but to show us that nothing ought to seem more necessary to us than the affairs of the kingdom of heaven. He would teach us that with our whole heart, we ought to attach ourselves to them, letting nothing, however important or attractive, to be an obstacle in our way. What would seem more necessary than to bury one’s father? What more easy? It would not have taken much time. (Chrysostom, Homilies on Matthew 14.2 (PG 57:219).) But the devil is always on the alert to find some unguarded door, and if he perceive a slight negligence, he will cause it to become great cowardice. Therefore the wise man says: defer not, from day to day. (Chrysostom, Homilies on Matthew 68.1 (PG 58:647).) By these words he warns us not to waste a moment of time and, although numberless affairs may be pressing upon us, to prefer spiritual interests to all other things, even to such as are necessary. (Chrysostom, Homilies on Matthew 27.4 (PG 57:348).) St. Augustine says in De verbis Domini: your father is to be honoured, yes, but God must be obeyed. Christ says, "I call you to preach the Gospel. You are necessary to me for my task. My work is greater than is that which you desire to perform. There are others who can bury the dead. The first thing must not give place to the last. Love your parents, but prefer God to them.’” (Cf. Augustine, Sermons on the Scriptures, sermon 100, ch. 1-2, at Luke 9:57-62 (CCSL 41; PL 38:603).) If then our Lord refused to grant his disciple a short time in which to perform so necessary a duty, how great is the presumption of those who teach that lengthy deliberation is necessary before embracing the counsels?

Luke 9:61 tells us that another said: "I will follow you, Lord, but let me first take my leave of those who are at my house.” St. Cyril, the great Greek doctor, comments: this man’s promise is admirable and worthy of imitation. But by his desire of going to take leave of those who were in his house, he showed that he was somewhat wavering in his attachment to the Lord, although in his mind he had determined to follow him. The fact of his wishing to take counsel of his kinsfolk, who would not approve of his intention, shows that he was somewhat unstable; and therefore Christ rebuked him saying: "no man putting his hand to the plough and looking back, is fit for the kingdom of God." He had put his hand to the plough by his eagerness to follow our Lord, but he looked back, seeking an occasion of delay by visiting his home and conversing with his kinsmen. Not thus did the holy apostles act, who at once left their boats and their father, and followed Christ. Neither did St. Paul condescend to flesh and blood. Such ought to be the conduct of those who desire to follow our Lord. (Cyril of Alexandria, Fragmente der Homiliens des Cyrill von Alexandrien zum Lukasevangelium, ed. Joseph Sickenberger (Leipzig: J.C. Hinrichs, 1909), 98, at 9:61.)

St. Augustine, in De verbis Domini, has this passage: the Orient calls you; will you wait for the West? (Augustine, Sermons on the Scriptures 100.2.3 (CCSL 41; PL 38:604).) Now by the Orient is meant Christ, as we know from the words in Zachariah 6:12: behold a man, the Orient is his name. By the West is signified man declining to the grave and liable to fall into the darkness of sin and ignorance. He, therefore, does an injury to Christ, in whom are contained all the treasures and the wisdom of God (Col 2:3), who, having heard his call, thinks it necessary to take counsel with mortal man. Our opponents try to evade this argument by an equivocation. They say that the passages quoted by us only refer to the audible call of the Lord, and, of course, in that case no delay must be made nor human counsel asked. But if a man is interiorly called to enter religion, he needs long deliberation and many advisers, in order to find out whether his vocation is from God. This is begging the question; for we are to take the words of Christ, written in Scripture, as coming from His own mouth. For He himself says: what I say to you, I say unto all: watch (Mark 13:37). And in the epistle of St. Paul to the Romans 15:4, we find for whatever was written, was written for our instruction. As St. Chrysostom says: if these things had only been said for them, they would not have been written, but they were said for them, and written for us. (Chrysostom, Homilies on Matthew 15.1 (PG 57:223).) And St. Paul brings forward the authority of the Old Testament in his epistle to the Hebrews 12:5, and you have forgotten the consolation which speaks to you as children: my son, do not neglect the discipline of the Lord. (Prov 3:11.) From which it is clear that the words of Holy Scripture were spoken not only to those who heard them, but to future generations.

We will especially examine whether the counsel given by Christ to the young man: if you would be perfect, go, sell all that you have, and give to the poor (Matt 19:21), was addressed to that youth only, or to all men. We can best consider this passage by referring to its context, where Peter says: see, we have left all things and have followed you. (Matt 19:27.) And our Lord promises the reward to all men saying, everyone who has left house or brethren etc. for my name’s sake . . . shall receive a hundredfold and shall possess life everlasting. (Matt 19:29.) Thus we see that this counsel is no less to be followed by all men than if it had been given to each individually. Hence St. Jerome, writing to the presbyter Paulinus, says: you have heard our Saviour’s words: "if you would be perfect, go, sell what you have and give to the poor, and come, follow me." Put these words then into practice. Strip yourself of all, and thus, following the cross of poverty, you will more speedily and more easily ascend Jacob’s ladder. (Jerome, Epistulae, epistle 58, to Paulinus, para. 2 (PL 22:580).) And, although our Lord addressed the counsel of poverty individually to the rich young man, he nevertheless gave the same advice to all mankind: if anyone will come after me, let him deny himself, and take up his cross, and follow me (Matt 16:24). St. Chrysostom, commenting on this text, says, he addresses this teaching to the whole world, saying, "if anyone"—be it man or woman, king, free man, or serf. (Chrysostom, Homilies on Matthew 55.1 (PG 58:541).) Now self-denial, according to St. Basil, (Basil of Caesarea, Regulae fusins tractatae, response 6, para. 1 (PG 31:925C).) means complete forgetfulness of past things and the abnegation of our own will. In it, therefore, is included the disposal of the property which we possess of our own will. Therefore the counsel given to the young man is to be understood as given to all.

But another point remains to be considered. We have already said that the words of our Lord quoted in Holy Scripture, carry the same weight as if spoken by his own lips. But there is another way whereby God speaks interiorly to men, namely, the way alluded to in Psalm 84:9: I will hear what the Lord God will speak in me. Now this interior voice is to be preferred to any external speech. St. Gregory says (Homil. Pentecostes), the Creator does not speak to the understanding of a man, unless he speak to that same man by the unction of the Holy Spirit. Before Cain slew his brother he heard a voice saying, “you have sinned; stop.” But as, on account of his sin, he was admonished by a voice alone, and not by the unction of the Spirit, he was indeed able to hear the word of God, but refused to obey it. (Gregory the Great, Homilies on the Gospels 2.30.3 (CCSL 141; PL 76:1222B).) If then we are bound to obey immediately the audible voice of our Creator, how much more ought we not, unhesitatingly and unresistingly, to obey the interior whisper, whereby the Holy Spirit changes the heart of man. Hence, in Isaiah 50:5, it is said by the mouth of the prophet, or rather of Christ himself: the Lord God has opened my ear (i.e. by interior inspiration) and I do not resist. I have not gone back, as it were forgetting the things that are behind, and stretching forth myself to those that are before (Phil 3:13). St. Paul again says, whoever are led by the Spirit of God, they are the sons of God (Rom 8:14). The Gloss of St. Augustine has the following comment: such men do not perform anything, but act under the impulse of grace. (Found in Peter Lombard, Commentaries on the Psalms and St. Paul, at Rom 8:14 (PL 191:1439A), from Augustine, De correptione et gratia, ch. 2, para. 4 (PL 44:918).) But he who resists or hesitates, does not act by the impulse of the Holy Spirit.

It is then the distinguishing mark of the sons of to be carried forward by grace to better things, without waiting for counsel. This impulse of grace is alluded to in the prophet Isaiah, when he comes as a violent stream, which the spirit of the Lord drives on (Isa 59:59). St. Paul teaches us that this impulse of grace is to be obeyed: walk in the Spirit (Gal 5:16), and again, if you are led by the Spirit, you are not under the law (Gal 5:25). St. Stephen thus reproached certain men, you always resist the Holy Spirit (Acts 7:51). St. Paul says, do not extinguish the Spirit (1 Thess 5:19). On which words, the Gloss comments: if the Holy Spirit should at any time reveal something to a certain man, do not forbid him to make known what he has heard. (Peter Lombard, Commentaries on the Psalms and St. Paul, at 1 Thess 5:19 (PL 192:309B).) Now, the Holy Spirit gives his revelations not only by teaching man what he ought to speak, but by suggesting to him what he ought to do (John 14). When, therefore, a man is inspired by this Holy Spirit to enter religious life, it is his duty to follow the inspiration at once, without waiting to take counsel of human advisers. This is shown us by the words of the prophet Ezekiel, wherever the spirit went, they went, and the wheels rose along with them (Ezek 1:20).

We have further authority for our teaching, not merely in passages of Scripture, but in the examples of the Saints. St. Augustine, in his Confessions, 8, (Augustine, Confessions, bk. 8, ch. 6, para. 15 (CCSL 27; CSEL 33:183; PL 32:756).) tells us of two soldiers, one of whom, having read the life of St. Anthony, was so filled with divine love, that he said to his, comrade: I have determined to serve God, I begin at this hour and in this spot. If it is irksome for you to imitate me, at least do not withstand me. But his comrade answered that he would stand by him in a combat which would bring so great reward. Thus (O Lord) did both these servants of yours build up a tower at a befitting cost, by leaving all things and following you. (Augustine, Confessions 8.6.15 (CCSL 27; CSEL 33:183; PL 32:756).) In the same book, St. Augustine reproaches himself with having delayed his conversion: when I was convinced of the truth, I could not reply except in slow and drowsy words: "I am coming now; let me be a while longer." But my promised time had no limit, and my "little while" was long protracted. (Augustine, Confessions 8.5.12 (CCSL 27; CSEL 33:179; PL 32:754).) Again in the same book he says, I was filled with shame for listening to the babble of worldly and carnal concerns, and hung wavering. (Augustine, Confessions 8.11.27 (CCSL 27; CSEL 33:193; PL 32:761).) Thus, we see that, far from being praiseworthy, it is most reprehensible to hesitate or take counsel, as if we were in doubt, when we have heard an interior or exterior call, be it some word or some passage in Scripture.

Interior inspiration has efficacy to enable those to whom it is given to accomplish great deeds. We read in the Acts of the Apostles that when the disciples were gathered together, the Holy Spirit came upon them and made them speak of the wonders of God. The Gloss says on this passage: the grace of the Holy Spirit of God knows no obstacles. (Glossa interlinearis, at Acts 2:2 (in Glossa ordinaria 6, 987-988), taken from Ambrose, Exposition on Luke's Gospel 2.19 (CCSL 14; CSEL 32.4:52; PL 15:1560A).) Again, the book of Sirach 11:23 has these words: it is easy in the eyes of God suddenly to make a poor man rich. St. Augustine speaks of the efficacy of internal inspiration in his book De praedestinatione sanctorum. He quotes the words recorded in St. John 6:45, everyone who has heard of the Father and has learned, comes to me. On these words he says, this school where the Father is heard and teaches, in order that men may come to the Son, is far removed from the senses; for in it we hear not with ears of flesh, but with the hearing of the heart. (Augustine, De praedestinatione sanctorum, ch. 8, para. 13 [slightly abridged] (PL 44:970).) Again he says: the grace which, by the divine munificence, is secretly bestowed is not rejected by any hard heart; for it is given in order that hardness may be entirely taken away. (Augustine, De praedest. sanct. 8.13 (PL 44:971).) St. Gregory, in his Homilia Pentecostes, treats of the efficacy of interior inspiration: oh, how cunning a workman is this Spirit. He makes no delay in teaching what he wishes. As soon as he touches the heart, he teaches it. His touch is teaching. He changes the human mind as soon as he enlightens it; and the man taught by him at once forsakes what he was, in order to show what he was not. (Gregory the Great, Homilies on the Gospels 2.30.8 (CCSL 141; PL 76:1226A).) He who hesitates to obey the impulse of the Holy Spirit for the sake of taking counsel either knows not this impulse, or else resists it.

Philosophers, no less than sacred writers, condemn the error of acting thus. Aristotle, in a chapter of the Eudemian Ethics on good fortune, says, if we seek to know what is the principle of movement in the soul corresponding to God in the universe, we shall see that reason cannot be the principle of reason; that principle must be something better. But what, save God, can be better than knowledge and understanding? (Aristotle, Eudemian Ethics, bk. 7, ch. 14, 1248a24-27.) He continues, in another place: those who are moved by God do not need to be counselled; for they have a principle surpassing counsel and understanding. (Aristotle, Ethic. Eudem. 7.14, 1248a31-32.) Shame then on him who, calling himself a Catholic, would send men inspired by God, to take advice of human counsellors, of whom even a heathen philosopher tells us they have no need.

But, let us further examine for what cause, those called by God to religious life can require counsel. First, it is sacrilegious to doubt whether the life counselled by Christ is the most perfect. Again, none but a soul enslaved by human love would hesitate as to whether it is right to abandon the intention of entering religious life for fear of grieving friends or incurring temporal loss. St. Jerome writes in his epistle to Heliodorus: even should your infant son hang round your neck, or your mother, with unkempt hair and dishevelled dress, show you the breasts that suckled you, or your father cast himself along your threshold, pass on. Shed no tear; tread your father underfoot and hasten to the standard of the Cross. In this case, cruelty is the only piety. (Jerome, Epistulae, epistle 14, to Heliodorus, para. 2 (CSEL 54:46-47; PL 22:348).) Elsewhere he adds, my enemy, with drawn sword, is about to slay me, and shall I think of my mother’s tears? Shall I forsake the combat for love of my father, when I ought not to leave Christ even to bury my parents? (Jerome, Epistulae, epistle 14, to Heliodorus, para. 3 (CSEL 54:48; PL 22:349).) In several places he writes in the same strain. (Thomas cites the texts he refers to here in ch. 9, para. 3.)

But perhaps some may think it necessary to take counsel, lest they should not be able to fulfil what is implied in entering religious life. The same doubt occurred to St. Augustine, as he tells us in Confessions, 8. He feared to undertake to observe the counsel of continence; and, speaking of himself, he uses these words: on the side to which I turned my face, and where I feared to go, I saw the chaste dignity of continence. She was serene and cheerful, without wantonness. She beckoned me to approach her fearlessly, holding out to embrace me and uphold me, her gentle hands full of numberless good examples. With her were many youths and maidens, staid widows and venerable virgins. (Augustine, Confessions 8.11.27 (CCSL 27; CSEL 33:192-193; PL 32:761).) He adds later on: and she smiled at me, mocking, as if to say, what these have done, can you not likewise do? Have these acted by their own might, and not by the power of their God? The Lord their God has given me to them. Why then do you stand on your own, without a foothold? Cast yourself on him. Fear not. He will not draw away to let you fall. Cast yourself on him with confidence. He will receive you and heal you. (Augustine, Confessions 8.11.27 (CCSL 27; CSEL 33:193; PL 32:761).)

There are, nevertheless, two points on which those may take counsel who have the intention of entering religious life. Of these, one is the mode of becoming a religious; and the other is the existence of any obstacle to religious life, such as matrimony or the state of slavery. But advice should not be sought from kinsfolk. The book of Proverbs 25:9 says indeed, treat your cause with your friend, and discover not the secret to a stranger. But, in the matter of entering religion, relations are not friends, but rather enemies. *A man’s enemies are those of his own household (*Micah 7:6), and our Lord quotes his words (Matt 10:36). Therefore, with regard to this matter, the advice of our kinsmen is to be particularly avoided.

St. Jerome, in his epistle to Heliodorus, thus enumerates the obstacles which family ties may raise to entrance into religious life. Your widowed sister will encircle you with her arms. The domestic slaves, among whom you grew up, will cry to you, "to whose service do you leave us?" The aged nurse and the foster-father, who in fondness has been a second father to you, after your own, will call out: "stay a little; we shall soon be dead; wait and bury us.” (Jerome, Epistulae, epistle 14, to Heliodorus, para. 3 (CSEL 54:47-48; PL 22:348-349).) St. Gregory likewise says (Moral., 3): our crafty enemy, seeing himself banished from the hearts of good men, seeks out those by whom they are loved. He speaks by means of their caressing words, knowing that they are more loved than others. He hopes that as the violence of love overcomes their heart, he may easily destroy the fortifications of their virtue by means of the sword of persuasion. (Gregory the Great, Moral. 3.8.13 (CCSL143; PL 75:605C).) For this reason it was that the Blessed Benedict, as St. Gregory tells us (Dialogues, 2), secretly fled from his nurse, and sought retirement in a desert place, but opened his mind to the monk Romanus, who kept his secret, and gave him assistance. (Gregory the Great, Dialogues 2.1 (PL 66:128C).) Carnal men, to whom the wisdom of God is folly, are therefore not to be consulted. The following advice is given us in the book of Sirach 37:12, do not consult a man without religion concerning holiness, nor with an unjust man concerning justice. The same inspired writer adds: give no heed to these in any matter of counsel. But be continually with a holy man, (Sir 37:11-12.) from whom counsel may be sought if any should be needed.