[III, Q. 43, Art. 3]

Whether Christ Began to Work Miracles When He Changed Water into Wine at the Marriage Feast?

Objection 1: It would seem that Christ did not begin to work miracles when He changed water into wine at the marriage feast. For we read in the book _De Infantia Salvatoris_ that Christ worked many miracles in His childhood. But the miracle of changing water into wine at the marriage feast took place in the thirtieth or thirty-first year of His age. Therefore it seems that it was not then that He began to work miracles.

Obj. 2: Further, Christ worked miracles by Divine power. Now He was possessed of Divine power from the first moment of His conception; for from that instant He was both God and man. Therefore it seems that He worked miracles from the very first.

Obj. 3: Further, Christ began to gather His disciples after His baptism and temptation, as related Matt. 4:18 and John 1:35. But the disciples gathered around Him, principally on account of His miracles: thus it is written (Luke 5:4) that He called Peter when "he was astonished at" the miracle which He had worked in "the draught of fishes." Therefore it seems that He worked other miracles before that of the marriage feast.

_On the contrary,_ It is written (John 2:11): "This beginning of miracles did Jesus in Cana of Galilee."

_I answer that,_ Christ worked miracles in order to confirm His doctrine, and in order to show forth His Divine power. Therefore, as to the first, it was unbecoming for Him to work miracles before He began to teach. And it was unfitting that He should begin to teach until He reached the perfect age, as we stated above, in speaking of His baptism (Q. 39, A. 3). But as to the second, it was right that He should so manifest His Godhead by working miracles that men should believe in the reality of His manhood. And, consequently, as Chrysostom says (Hom. xxi in Joan.), "it was fitting that He should not begin to work wonders from His early years: for men would have deemed the Incarnation to be imaginary and would have crucified Him before the proper time."

Reply Obj. 1: As Chrysostom says (Hom. xvii in Joan.), in regard to the saying of John the Baptist, "'That He may be made manifest in Israel, therefore am I come baptizing with water,' it is clear that the wonders which some pretend to have been worked by Christ in His childhood are untrue and fictitious. For had Christ worked miracles from His early years, John would by no means have been unacquainted with Him, nor would the rest of the people have stood in need of a teacher to point Him out to them."

Reply Obj. 2: What the Divine power achieved in Christ was in proportion to the needs of the salvation of mankind, the achievement of which was the purpose of His taking flesh. Consequently He so worked miracles by the Divine power as not to prejudice our belief in the reality of His flesh.

Reply Obj. 3: The disciples were to be commended precisely because they followed Christ "without having seen Him work any miracles," as Gregory says in a homily (Hom. v in Evang.). And, as Chrysostom says (Hom. xxiii in Joan.), "the need for working miracles arose then, especially when the disciples were already gathered around and attached to Him, and attentive to what was going on around them. Hence it is added: 'And His disciples believed in Him,'" not because they then believed in Him for the first time, but because then "they believed with greater discernment and perfection." Or they are called "disciples" because "they were to be disciples later on," as Augustine observes (De Consensu Evang. ii). _______________________

FOURTH

[III, Q. 80, Art. 10]

Whether It Is Lawful to Receive This Sacrament Daily?

Objection 1: It does not appear to be lawful to receive this sacrament daily, because, as Baptism shows forth our Lord's Passion, so also does this sacrament. Now one may not be baptized several times, but only once, because "Christ died once" only "for our sins," according to 1 Pet. 3:18. Therefore, it seems unlawful to receive this sacrament daily.

Obj. 2: Further, the reality ought to answer to the figure. But the Paschal Lamb, which was the chief figure of this sacrament, as was said above (Q. 73, A. 9) was eaten only once in the year; while the Church once a year commemorates Christ's Passion, of which this sacrament is the memorial. It seems, then, that it is lawful to receive this sacrament not daily, but only once in the year.

Obj. 3: Further, the greatest reverence is due to this sacrament as containing Christ. But it is a token of reverence to refrain from receiving this sacrament; hence the Centurion is praised for saying (Matt. 8:8), "Lord, I am not worthy that Thou shouldst enter under my roof"; also Peter, for saying (Luke 5:8), "Depart from me, for I am a sinful man, O Lord." Therefore, it is not praiseworthy for a man to receive this sacrament daily.

Obj. 4: Further, if it were a praiseworthy custom to receive this sacrament frequently, then the oftener it were taken the more praise-worthy it would be. But there would be greater frequency if one were to receive it several times daily; and yet this is not the custom of the Church. Consequently, it does not seem praiseworthy to receive it daily.

Obj. 5: Further, the Church by her statutes intends to promote the welfare of the faithful. But the Church's statute only requires Communion once a year; hence it is enacted (Extra, De Poenit. et Remiss. xii): "Let every person of either sex devoutly receive the sacrament of the Eucharist at least at Easter; unless by the advice of his parish priest, and for some reasonable cause, he considers he ought to refrain from receiving for a time." Consequently, it is not praiseworthy to receive this sacrament daily.

_On the contrary,_ Augustine says (De Verb. Dom., Serm. xxviii): "This is our daily bread; take it daily, that it may profit thee daily."

_I answer that,_ There are two things to be considered regarding the use of this sacrament. The first is on the part of the sacrament itself, the virtue of which gives health to men; and consequently it is profitable to receive it daily so as to receive its fruits daily. Hence Ambrose says (De Sacram. iv): "If, whenever Christ's blood is shed, it is shed for the forgiveness of sins, I who sin often, should receive it often: I need a frequent remedy." The second thing to be considered is on the part of the recipient, who is required to approach this sacrament with great reverence and devotion. Consequently, if anyone finds that he has these dispositions every day, he will do well to receive it daily. Hence, Augustine after saying, "Receive daily, that it may profit thee daily," adds: "So live, as to deserve to receive it daily." But because many persons are lacking in this devotion, on account of the many drawbacks both spiritual and corporal from which they suffer, it is not expedient for all to approach this sacrament every day; but they should do so as often as they find themselves properly disposed. Hence it is said in De Eccles. Dogmat. liii: "I neither praise nor blame daily reception of the Eucharist."

Reply Obj. 1: In the sacrament of Baptism a man is conformed to Christ's death, by receiving His character within him. And therefore, as Christ died but once, so a man ought to be baptized but once. But a man does not receive Christ's character in this sacrament; He receives Christ Himself, Whose virtue endures for ever. Hence it is written (Heb. 10:14): "By one oblation He hath perfected for ever them that are sanctified." Consequently, since man has daily need of Christ's health-giving virtue, he may commendably receive this sacrament every day.

And since Baptism is above all a spiritual regeneration, therefore, as a man is born naturally but once, so ought he by Baptism to be reborn spiritually but once, as Augustine says (Tract. xi in Joan.), commenting on John 3:4, "How can a man be born again, when he is grown old?" But this sacrament is spiritual food; hence, just as bodily food is taken every day, so is it a good thing to receive this sacrament every day. Hence it is that our Lord (Luke 11:3), teaches us to pray, "Give us this day our daily bread": in explaining which words Augustine observes (De Verb. Dom., Serm. xxviii): "If you receive it," i.e. this sacrament, every day, "every day is today for thee, and Christ rises again every day in thee, for when Christ riseth it is today."

Reply Obj. 2: The Paschal Lamb was the figure of this sacrament chiefly as to Christ's Passion represented therein; and therefore it was partaken of once a year only, since Christ died but once. And on this account the Church celebrates once a year the remembrance of Christ's Passion. But in this sacrament the memorial of His Passion is given by way of food which is partaken of daily; and therefore in this respect it is represented by the manna which was given daily to the people in the desert.

Reply Obj. 3: Reverence for this sacrament consists in fear associated with love; consequently reverential fear of God is called filial fear, as was said in the Second Part (I-II, Q. 67, A. 4, ad 2; II-II, Q. 19, AA. 9, 11, 12); because the desire of receiving arises from love, while the humility of reverence springs from fear. Consequently, each of these belongs to the reverence due to this sacrament; both as to receiving it daily, and as to refraining from it sometimes. Hence Augustine says (Ep. liv): "If one says that the Eucharist should not be received daily, while another maintains the contrary, let each one do as according to his devotion he thinketh right; for Zaccheus and the Centurion did not contradict one another while the one received the Lord with joy, whereas the other said: 'Lord I am not worthy that Thou shouldst enter under my roof'; since both honored our Saviour, though not in the same way." But love and hope, whereunto the Scriptures constantly urge us, are preferable to fear. Hence, too, when Peter had said, "Depart from me, for I am a sinful man, O Lord," Jesus answered: "Fear not."

Reply Obj. 4: Because our Lord said (Luke 11:3), "Give us this day our daily bread," we are not on that account to communicate several times daily, for, by one daily communion the unity of Christ's Passion is set forth.

Reply Obj. 5: Various statutes have emanated according to the various ages of the Church. In the primitive Church, when the devotion of the Christian faith was more flourishing, it was enacted that the faithful should communicate daily: hence Pope Anaclete says (Ep. i): "When the consecration is finished, let all communicate who do not wish to cut themselves off from the Church; for so the apostles have ordained, and the holy Roman Church holds." Later on, when the fervor of faith relaxed, Pope Fabian (Third Council of Tours, Canon 1) gave permission "that all should communicate, if not more frequently, at least three times in the year, namely, at Easter, Pentecost, and Christmas." Pope Soter likewise (Second Council of Chalon, Canon xlvii) declares that Communion should be received "on Holy Thursday," as is set forth in the Decretals (De Consecratione, dist. 2). Later on, when "iniquity abounded and charity grew cold" (Matt. 24:12), Pope Innocent III commanded that the faithful should communicate "at least once a year," namely, "at Easter." However, in De Eccles. Dogmat. xxiii, the faithful are counseled "to communicate on all Sundays." _______________________

ELEVENTH

[II-II, Q. 184, Art. 3]

Whether, in This Life, Perfection Consists in the Observance of the Commandments or of the Counsels?

Objection 1: It would seem that, in this life, perfection consists in the observance not of the commandments but of the counsels. For our Lord said (Matt. 19:21): "If thou wilt be perfect, go sell all [Vulg.: 'what'] thou hast, and give to the poor . . . and come, follow Me." Now this is a counsel. Therefore perfection regards the counsels and not the precepts.

Obj. 2: Further, all are bound to the observance of the commandments, since this is necessary for salvation. Therefore, if the perfection of the Christian life consists in observing the commandments, it follows that perfection is necessary for salvation, and that all are bound thereto; and this is evidently false.

Obj. 3: Further, the perfection of the Christian life is gauged according to charity, as stated above (A. 1). Now the perfection of charity, seemingly, does not consist in the observance of the commandments, since the perfection of charity is preceded both by its increase and by its beginning, as Augustine says (Super Canonic. Joan. Tract. ix). But the beginning of charity cannot precede the observance of the commandments, since according to John 14:23, "If any one love Me, he will keep My word." Therefore the perfection of life regards not the commandments but the counsels.

_On the contrary,_ It is written (Deut. 6:5): "Thou shalt love the Lord thy God with thy whole heart," and (Lev. 19:18): "Thou shalt love thy neighbor [Vulg.: 'friend'] as thyself"; and these are the commandments of which our Lord said (Matt. 22:40): "On these two commandments dependeth the whole law and the prophets." Now the perfection of charity, in respect of which the Christian life is said to be perfect, consists in our loving God with our whole heart, and our neighbor as ourselves. Therefore it would seem that perfection consists in the observance of the precepts.

_I answer that,_ Perfection is said to consist in a thing in two ways: in one way, primarily and essentially; in another, secondarily and accidentally. Primarily and essentially the perfection of the Christian life consists in charity, principally as to the love of God, secondarily as to the love of our neighbor, both of which are the matter of the chief commandments of the Divine law, as stated above. Now the love of God and of our neighbor is not commanded according to a measure, so that what is in excess of the measure be a matter of counsel. This is evident from the very form of the commandment, pointing, as it does, to perfection--for instance in the words, "Thou shalt love the Lord thy God with thy whole heart": since "the whole" is the same as "the perfect," according to the Philosopher (Phys. iii, 6), and in the words, "Thou shalt love thy neighbor as thyself," since every one loves himself most. The reason of this is that "the end of the commandment is charity," according to the Apostle (1 Tim. 1:5); and the end is not subject to a measure, but only such things as are directed to the end, as the Philosopher observes (Polit. i, 3); thus a physician does not measure the amount of his healing, but how much medicine or diet he shall employ for the purpose of healing. Consequently it is evident that perfection consists essentially in the observance of the commandments; wherefore Augustine says (De Perf. Justit. viii): "Why then should not this perfection be prescribed to man, although no man has it in this life?"

Secondarily and instrumentally, however, perfection consists in the observance of the counsels, all of which, like the commandments, are directed to charity; yet not in the same way. For the commandments, other than the precepts of charity, are directed to the removal of things contrary to charity, with which, namely, charity is incompatible, whereas the counsels are directed to the removal of things that hinder the act of charity, and yet are not contrary to charity, such as marriage, the occupation of worldly business, and so forth. Hence Augustine says (Enchiridion cxxi): "Whatever things God commands, for instance, 'Thou shalt not commit adultery,' and whatever are not commanded, yet suggested by a special counsel, for instance, 'It is good for a man not to touch a woman,' are then done aright when they are referred to the love of God, and of our neighbor for God's sake, both in this world and in the world to come." Hence it is that in the Conferences of the Fathers (Coll. i, cap. vii) the abbot Moses says: "Fastings, watchings, meditating on the Scriptures, penury and loss of all one's wealth, these are not perfection but means to perfection, since not in them does the school of perfection find its end, but through them it achieves its end," and he had already said that "we endeavor to ascend by these steps to the perfection of charity."

Reply Obj. 1: In this saying of our Lord something is indicated as being the way to perfection by the words, "Go, sell all thou hast, and give to the poor"; and something else is added wherein perfection consists, when He said, "And follow Me." Hence Jerome in his commentary on Matt. 19:27, says that "since it is not enough merely to leave, Peter added that which is perfect: 'And have followed Thee'"; and Ambrose, commenting on Luke 5:27, "Follow Me," says: "He commands him to follow, not with steps of the body, but with devotion of the soul, which is the effect of charity." Wherefore it is evident from the very way of speaking that the counsels are means of attaining to perfection, since it is thus expressed: "If thou wilt be perfect, go, sell," etc., as though He said: "By so doing thou shalt accomplish this end."

Reply Obj. 2: As Augustine says (De Perf. Justit. viii) "the perfection of charity is prescribed to man in this life, because one runs not right unless one knows whither to run. And how shall we know this if no commandment declares it to us?" And since that which is a matter of precept can be fulfilled variously, one does not break a commandment through not fulfilling it in the best way, but it is enough to fulfil it in any way whatever. Now the perfection of Divine love is a matter of precept for all without exception, so that even the perfection of heaven is not excepted from this precept, as Augustine says (De Perf. Justit. viii [*Cf. De Spir. et Lit. XXXVI]), and one escapes transgressing the precept, in whatever measure one attains to the perfection of Divine love. The lowest degree of Divine love is to love nothing more than God, or contrary to God, or equally with God, and whoever fails from this degree of perfection nowise fulfils the precept. There is another degree of the Divine love, which cannot be fulfilled so long as we are on the way, as stated above (A. 2), and it is evident that to fail from this is not to be a transgressor of the precept; and in like manner one does not transgress the precept, if one does not attain to the intermediate degrees of perfection, provided one attain to the lowest.

Reply Obj. 3: Just as man has a certain perfection of his nature as soon as he is born, which perfection belongs to the very essence of his species, while there is another perfection which he acquires by growth, so again there is a perfection of charity which belongs to the very essence of charity, namely that man love God above all things, and love nothing contrary to God, while there is another perfection of charity even in this life, whereto a man attains by a kind of spiritual growth, for instance when a man refrains even from lawful things, in order more freely to give himself to the service of God. _______________________

FOURTH

[II-II, Q. 189, Art. 1]

Whether Those Who Are Not Practiced in Keeping the Commandments Should Enter Religion?

Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments.

Obj. 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii): "No one comes suddenly to the summit; but he must make a beginning of a good life in the smallest matters, so as to accomplish great things." Now the great things are the counsels which pertain to the perfection of life, while the lesser things are the commandments which belong to common righteousness. Therefore it would seem that one ought not to enter religion for the purpose of keeping the counsels, unless one be already practiced in the observance of the precepts.

Obj. 3: Further, the religious state, like the holy orders, has a place of eminence in the Church. Now, as Gregory writes to the bishop Siagrius [*Regist. ix, Ep. 106], "order should be observed in ascending to orders. For he seeks a fall who aspires to mount to the summit by overpassing the steps." [*The rest of the quotation is from Regist. v, Ep. 53, ad Virgil. Episc.]. "For we are well aware that walls when built receive not the weight of the beams until the new fabric is rid of its moisture, lest if they should be burdened with weight before they are seasoned they bring down the whole building" (Dist. xlviii, can. Sicut neophytus). Therefore it would seem that one should not enter religion unless one be practiced in the observance of the precepts.

Obj. 4: Further, a gloss on Ps. 130:2, "As a child that is weaned is towards his mother," says: "First we are conceived in the womb of Mother Church, by being taught the rudiments of faith. Then we are nourished as it were in her womb, by progressing in those same elements. Afterwards we are brought forth to the light by being regenerated in baptism. Then the Church bears us as it were in her hands and feeds us with milk, when after baptism we are instructed in good works and are nourished with the milk of simple doctrine while we progress; until having grown out of infancy we leave our mother's milk for a father's control, that is to say, we pass from simple doctrine, by which we are taught the Word made flesh, to the Word that was in the beginning with God." Afterwards it goes on to say: "For those who are just baptized on Holy Saturday are borne in the hands of the Church as it were and fed with milk until Pentecost, during which time nothing arduous is prescribed, no fasts, no rising at midnight. Afterwards they are confirmed by the Paraclete Spirit, and being weaned so to speak, begin to fast and keep other difficult observances. Many, like the heretics and schismatics, have perverted this order by being weaned before the time. Hence they have come to naught." Now this order is apparently perverted by those who enter religion, or induce others to enter religion, before they are practiced in the easier observance of the commandments. Therefore they would seem to be heretics or schismatics.

Obj. 5: Further, one should proceed from that which precedes to that which follows after. Now the commandments precede the counsels, because they are more universal, for "the implication of the one by the other is not convertible" [*Categor. ix], since whoever keeps the counsels keeps the commandments, but the converse does not hold. Seeing then that the right order requires one to pass from that which comes first to that which comes after, it follows that one ought not to pass to the observance of the counsels in religion, without being first of all practiced in the observance of the commandments.

_On the contrary,_ Matthew the publican who was not practiced in the observance of the commandments was called by our Lord to the observance of the counsels. For it is stated (Luke 5:28) that "leaving all things he . . . followed Him." Therefore it is not necessary for a person to be practiced in the observance of the commandments before passing to the perfection of the counsels.

_I answer that,_ As shown above (Q. 188, A. 1), the religious state is a spiritual schooling for the attainment of the perfection of charity. This is accomplished through the removal of the obstacles to perfect charity by religious observances; and these obstacles are those things which attach man's affections to earthly things. Now the attachment of man's affections to earthly things is not only an obstacle to the perfection of charity, but sometimes leads to the loss of charity, when through turning inordinately to temporal goods man turns away from the immutable good by sinning mortally. Hence it is evident that the observances of the religious state, while removing the obstacles to perfect charity, remove also the occasions of sin: for instance, it is clear that fasting, watching, obedience, and the like withdraw man from sins of gluttony and lust and all other manner of sins.

Consequently it is right that not only those who are practiced in the observance of the commandments should enter religion in order to attain to yet greater perfection, but also those who are not practiced, in order the more easily to avoid sin and attain to perfection.

Reply Obj. 1: Jerome (Super Matth. xix, 20) says: "The young man lies when he says: 'All these have I kept from my youth.' For if he had fulfilled this commandment, 'Thou shalt love thy neighbor as thyself,' why did he go away sad when he heard: Go, sell all thou hast and give to the poor?" But this means that he lied as to the perfect observance of this commandment. Hence Origen says (Tract. viii super Matth.) that "it is written in the Gospel according to the Hebrews that when our Lord had said to him: 'Go, sell all thou hast,' the rich man began to scratch his head; and that our Lord said to him: How sayest thou: I have fulfilled the law and the prophets, seeing that it is written in the law: Thou shalt love thy neighbor as thyself? Behold many of thy brethren, children of Abraham, are clothed in filth, and die of hunger, whilst thy house is full of all manner of good things, and nothing whatever hath passed thence to them. And thus our Lord reproves him saying: If thou wilt be perfect, go, etc. For it is impossible to fulfil the commandment which says, Thou shalt love thy neighbor as thyself, and to be rich, especially to have such great wealth." This also refers to the perfect fulfilment of this precept. On the other hand, it is true that he kept the commandments imperfectly and in a general way. For perfection consists chiefly in the observance of the precepts of charity, as stated above (Q. 184, A. 3). Wherefore in order to show that the perfection of the counsels is useful both to the innocent and to sinners, our Lord called not only the innocent youth but also the sinner Matthew. Yet Matthew obeyed His call, and the youth obeyed not, because sinners are converted to the religious life more easily than those who presume on their innocency. It is to the former that our Lord says (Matt. 21:31): "The publicans and the harlots shall go into the kingdom of God before you."

Reply Obj. 2: The highest and the lowest place can be taken in three ways. First, in reference to the same state and the same man; and thus it is evident that no one comes to the summit suddenly, since every man that lives aright, progresses during the whole course of his life, so as to arrive at the summit. Secondly, in comparison with various states; and thus he who desires to reach to a higher state need not begin from a lower state: for instance, if a man wish to be a cleric he need not first of all be practiced in the life of a layman. Thirdly, in comparison with different persons; and in this way it is clear that one man begins straightway not only from a higher state, but even from a higher degree of holiness, than the highest degree to which another man attains throughout his whole life. Hence Gregory says (Dial. ii, 1): "All are agreed that the boy Benedict began at a high degree of grace and perfection in his daily life."

Reply Obj. 3: As stated above (Q. 184, A. 6) the holy orders prerequire holiness, whereas the religious state is a school for the attainment of holiness. Hence the burden of orders should be laid on the walls when these are already seasoned with holiness, whereas the burden of religion seasons the walls, i.e. men, by drawing out the damp of vice.

Reply Obj. 4: It is manifest from the words of this gloss that it is chiefly a question of the order of doctrine, in so far as one has to pass from easy matter to that which is more difficult. Hence it is clear from what follows that the statement that certain "heretics" and "schismatics have perverted this order" refers to the order of doctrine. For it continues thus: "But he says that he has kept these things, namely the aforesaid order, binding himself by an oath [*Referring to the last words of the verse, and taking _retributio,_ which Douay renders _reward,_ as meaning 'punishment']. Thus I was humble not only in other things but also in knowledge, for 'I was humbly minded'; because I was first of all fed with milk, which is the Word made flesh, so that I grew up to partake of the bread of angels, namely the Word that is in the beginning with God." The example which is given in proof, of the newly baptized not being commanded to fast until Pentecost, shows that no difficult things are to be laid on them as an obligation before the Holy Ghost inspires them inwardly to take upon themselves difficult things of their own choice. Hence after Pentecost and the receiving of the Holy Ghost the Church observes a fast. Now the Holy Ghost, according to Ambrose (Super Luc. 1:15), "is not confined to any particular age; He ceases not when men die, He is not excluded from the maternal womb." Gregory also in a homily for Pentecost (xxx in Ev.) says: "He fills the boy harpist and makes him a psalmist: He fills the boy abstainer and makes him a wise judge [*Dan. 1:8-17]," and afterwards he adds: "No time is needed to learn whatsoever He will, for He teaches the mind by the merest touch." Again it is written (Eccles. 8:8), "It is not in man's power to stop the Spirit," and the Apostle admonishes us (1 Thess. 5:19): "Extinguish not the Spirit," and (Acts 7:51) it is said against certain persons: "You always resist the Holy Ghost."

Reply Obj. 5: There are certain chief precepts which are the ends, so to say, of the commandments and counsels. These are the precepts of charity, and the counsels are directed to them, not that these precepts cannot be observed without keeping the counsels, but that the keeping of the counsels conduces to the better observance of the precepts. The other precepts are secondary and are directed to the precepts of charity; in such a way that unless one observe them it is altogether impossible to keep the precepts of charity. Accordingly in the intention the perfect observance of the precepts of charity precedes the counsels, and yet sometimes it follows them in point of time. For such is the order of the end in relation to things directed to the end. But the observance in a general way of the precepts of charity together with the other precepts, is compared to the counsels as the common to the proper, because one can observe the precepts without observing the counsels, but not vice versa. Hence the common observance of the precepts precedes the counsels in the order of nature; but it does not follow that it precedes them in point of time, for a thing is not in the genus before being in one of the species. But the observance of the precepts apart from the counsels is directed to the observance of the precepts together with the counsels; as an imperfect to a perfect species, even as the irrational to the rational animal. Now the perfect is naturally prior to the imperfect, since "nature," as Boethius says (De Consol. iii, 10), "begins with perfect things." And yet it is not necessary for the precepts first of all to be observed without the counsels, and afterwards with the counsels, just as it is not necessary for one to be an ass before being a man, or married before being a virgin. In like manner it is not necessary for a person first of all to keep the commandments in the world before entering religion; especially as the worldly life does not dispose one to religious perfection, but is more an obstacle thereto. _______________________

SECOND

[II-II, Q. 147, Art. 4]

Whether All Are Bound to Keep the Fasts of the Church?

Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Luke 10:16, "He that heareth you heareth Me." Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church.

Obj. 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): "Sanctify a fast," and further on (Joel 2:16): "Gather together the little ones, and them that suck the breasts." Much more therefore are all others bound to keep the fasts.

Obj. 3: Further, spiritual things should be preferred to temporal, and necessary things to those that are not necessary. Now bodily works are directed to temporal gain; and pilgrimages, though directed to spiritual things, are not a matter of necessity. Therefore, since fasting is directed to a spiritual gain, and is made a necessary thing by the commandment of the Church, it seems that the fasts of the Church ought not to be omitted on account of a pilgrimage, or bodily works.

Obj. 4: Further, it is better to do a thing willingly than through necessity, as stated in 2 Cor. 9:7. Now the poor are wont to fast through necessity, owing to lack of food. Much more therefore ought they to fast willingly.

_On the contrary,_ It seems that no righteous man is bound to fast. For the commandments of the Church are not binding in opposition to Christ's teaching. But our Lord said (Luke 5:34) that "the children of the bridegroom cannot fast whilst the bridegroom is with them [*Vulg.: 'Can you make the children of the bridegroom fast, whilst the bridegroom is with them?']." Now He is with all the righteous by dwelling in them in a special manner [*Cf. I, Q. 8, A. 3], wherefore our Lord said (Matt. 28:20): "Behold I am with you . . . even to the consummation of the world." Therefore the righteous are not bound by the commandment of the Church to fast.

_I answer that,_ As stated above (I-II, Q. 90, A. 2; Q. 98, AA. 2, 6), general precepts are framed according to the requirements of the many. Wherefore in making such precepts the lawgiver considers what happens generally and for the most part, and he does not intend the precept to be binding on a person in whom for some special reason there is something incompatible with observance of the precept. Yet discretion must be brought to bear on the point. For if the reason be evident, it is lawful for a man to use his own judgment in omitting to fulfil the precept, especially if custom be in his favor, or if it be difficult for him to have recourse to superior authority. On the other hand, if the reason be doubtful, one should have recourse to the superior who has power to grant a dispensation in such cases. And this must be done in the fasts appointed by the Church, to which all are bound in general, unless there be some special obstacle to this observance.

Reply Obj. 1: The commandments of God are precepts of the natural law, which are, of themselves, necessary for salvation. But the commandments of the Church are about matters which are necessary for salvation, not of themselves, but only through the ordinance of the Church. Hence there may be certain obstacles on account of which certain persons are not bound to keep the fasts in question.

Reply Obj. 2: In children there is a most evident reason for not fasting, both on account of their natural weakness, owing to which they need to take food frequently, and not much at a time, and because they need much nourishment owing to the demands of growth, which results from the residuum of nourishment. Wherefore as long as the stage of growth lasts, which as a rule lasts until they have completed the third period of seven years, they are not bound to keep the Church fasts: and yet it is fitting that even during that time they should exercise themselves in fasting, more or less, in accordance with their age. Nevertheless when some great calamity threatens, even children are commanded to fast, in sign of more severe penance, according to Jonah 3:7, "Let neither men nor beasts . . . taste anything . . . nor drink water."

Reply Obj. 3: Apparently a distinction should be made with regard to pilgrims and working people. For if the pilgrimage or laborious work can be conveniently deferred or lessened without detriment to the bodily health and such external conditions as are necessary for the upkeep of bodily or spiritual life, there is no reason for omitting the fasts of the Church. But if one be under the necessity of starting on the pilgrimage at once, and of making long stages, or of doing much work, either for one's bodily livelihood, or for some need of the spiritual life, and it be impossible at the same time to keep the fasts of the Church, one is not bound to fast: because in ordering fasts the Church would not seem to have intended to prevent other pious and more necessary undertakings. Nevertheless, in such cases one ought seemingly, to seek the superior's dispensation; except perhaps when the above course is recognized by custom, since when superiors are silent they would seem to consent.

Reply Obj. 4: Those poor who can provide themselves with sufficient for one meal are not excused, on account of poverty, from keeping the fasts of the Church. On the other hand, those would seem to be exempt who beg their food piecemeal, since they are unable at any one time to have a sufficiency of food.

Reply Obj. 5: This saying of our Lord may be expounded in three ways. First, according to Chrysostom (Hom. xxx in Matth.), who says that "the disciples, who are called children of the bridegroom, were as yet of a weakly disposition, wherefore they are compared to an old garment." Hence while Christ was with them in body they were to be fostered with kindness rather than drilled with the harshness of fasting. According to this interpretation, it is fitting that dispensations should be granted to the imperfect and to beginners, rather than to the elders and the perfect, according to a gloss on Ps. 130:2, "As a child that is weaned is towards his mother." Secondly, we may say with Jerome [*Bede, Comment. in Luc. v] that our Lord is speaking here of the fasts of the observances of the Old Law. Wherefore our Lord means to say that the apostles were not to be held back by the old observances, since they were to be filled with the newness of grace. Thirdly, according to Augustine (De Consensu Evang. ii, 27), who states that fasting is of two kinds. One pertains to those who are humbled by disquietude, and this is not befitting perfect men, for they are called "children of the bridegroom"; hence when we read in Luke: "The children of the bridegroom cannot fast [*Hom. xiii, in Matth.]," we read in Matt. 9:15: "The children of the bridegroom cannot mourn [*Vulg.: 'Can the children of the bridegroom mourn?']." The other pertains to the mind that rejoices in adhering to spiritual things: and this fasting is befitting the perfect. _______________________

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