Part II (Pars Prima Secundae) Part 175 (1/2)

Now the goods of this world which come into use in human life, consist in three things: viz. in external wealth pertaining to the ”concupiscence of the eyes”; carnal pleasures pertaining to the ”concupiscence of the flesh”; and honors, which pertain to the ”pride of life,” according to 1 John 2:16: and it is in renouncing these altogether, as far as possible, that the evangelical counsels consist. Moreover, every form of the religious life that professes the state of perfection is based on these three: since riches are renounced by poverty; carnal pleasures by perpetual chast.i.ty; and the pride of life by the bondage of obedience.

Now if a man observe these absolutely, this is in accordance with the counsels as they stand. But if a man observe any one of them in a particular case, this is taking that counsel in a restricted sense, namely, as applying to that particular case. For instance, when anyone gives an alms to a poor man, not being bound so to do, he follows the counsels in that particular case. In like manner, when a man for some fixed time refrains from carnal pleasures that he may give himself to prayer, he follows the counsel for that particular time. And again, when a man follows not his will as to some deed which he might do lawfully, he follows the counsel in that particular case: for instance, if he do good to his enemies when he is not bound to, or if he forgive an injury of which he might justly seek to be avenged. In this way, too, all particular counsels may be reduced to these three general and perfect counsels.

Reply Obj. 1: The aforesaid counsels, considered in themselves, are expedient to all; but owing to some people being ill-disposed, it happens that some of them are inexpedient, because their disposition is not inclined to such things. Hence Our Lord, in proposing the evangelical counsels, always makes mention of man's fitness for observing the counsels. For in giving the counsel of perpetual poverty (Matt. 19:21), He begins with the words: ”If thou wilt be perfect,” and then He adds: ”Go, sell all [Vulg.: 'what'] thou hast.”

In like manner when He gave the counsel of perpetual chast.i.ty, saying (Matt. 19:12): ”There are eunuchs who have made themselves eunuchs for the kingdom of heaven,” He adds straightway: ”He that can take, let him take it.” And again, the Apostle (1 Cor. 7:35), after giving the counsel of virginity, says: ”And this I speak for your profit; not to cast a snare upon you.”

Reply Obj. 2: The greater goods are not definitely fixed in the individual; but those which are simply and absolutely the greater good in general are fixed: and to these all the above particular goods may be reduced, as stated above.

Reply Obj. 3: Even the counsel of obedience is understood to have been given by Our Lord in the words: ”And [let him] follow Me.” For we follow Him not only by imitating His works, but also by obeying His commandments, according to John 10:27: ”My sheep hear My voice ... and they follow Me.”

Reply Obj. 4: Those things which Our Lord prescribed about the true love of our enemies, and other similar sayings (Matt. 5; Luke 6), may be referred to the preparation of the mind, and then they are necessary for salvation; for instance, that man be prepared to do good to his enemies, and other similar actions, when there is need.

Hence these things are placed among the precepts. But that anyone should actually and promptly behave thus towards an enemy when there is no special need, is to be referred to the particular counsels, as stated above. As to those matters which are set down in Matt. 10 and Luke 9 and 10, they were either disciplinary commands for that particular time, or concessions, as stated above (A. 2, ad 3). Hence they are not set down among the counsels.

________________________

TREATISE ON GRACE (QQ. 109-114) ________________________

QUESTION 109

OF THE NECESSITY OF GRACE (In Ten Articles)

We must now consider the exterior principle of human acts, i.e. G.o.d, in so far as, through grace, we are helped by Him to do right: and, first, we must consider the grace of G.o.d; secondly, its cause; thirdly, its effects.

The first point of consideration will be threefold: for we shall consider (1) The necessity of grace; (2) grace itself, as to its essence; (3) its division.

Under the first head there are ten points of inquiry:

(1) Whether without grace man can know anything?

(2) Whether without G.o.d's grace man can do or wish any good?

(3) Whether without grace man can love G.o.d above all things?

(4) Whether without grace man can keep the commandments of the Law?

(5) Whether without grace he can merit eternal life?

(6) Whether without grace man can prepare himself for grace?

(7) Whether without grace he can rise from sin?

(8) Whether without grace man can avoid sin?

(9) Whether man having received grace can do good and avoid sin without any further Divine help?

(10) Whether he can of himself persevere in good?

________________________

FIRST ARTICLE [I-II, Q. 109, Art. 1]

Whether Without Grace Man Can Know Any Truth?