re restrained
by the example and reproof which he receives from others; for as
Gregory says (Moral. xxx, 23), commenting on the words, "To whom I
have given a house in the wilderness" (Job 39:6), "What profits
solitude of the body, if solitude of the heart be lacking?" Hence a
social life is necessary for the practice of perfection. Now solitude
befits those who are already perfect; wherefore Jerome says (ad
Rustic. Monach., Ep. cxxv): "Far from condemning the solitary life,
we have often commended it. But we wish the soldiers who pass from
the monastic school to be such as not to be deterred by the hard
noviciate of the desert, and such as have given proof of their
conduct for a considerable time."

Accordingly, just as that which is already perfect surpasses that
which is being schooled in perfection, so the life of the solitaries,
if duly practiced, surpasses the community life. But if it be
undertaken without the aforesaid practice, it is fraught with very
great danger, unless the grace of God supply that which others
acquire by practice, as in the case of the Blessed Antony and the
Blessed Benedict.

Reply Obj. 1: Solomon shows that two are better than one, on account
of the help which one affords the other either by "lifting him" up,
or by "warming him," i.e. giving him spiritual heat (Eccles. 4:10,
11). But those who have already attained to perfection do not require
this help.

Reply Obj. 2: According to 1 John 4:16, "He that abideth in charity
abideth in God and God in him." Wherefore just as Christ is in the
midst of those who are united together in the fellowship of brotherly
love, so does He dwell in the heart of the man who devotes himself to
divine contemplation through love of God.

Reply Obj. 3: Actual obedience is required of those who need to be
schooled according to the direction of others in the attainment of
perfection; but those who are already perfect are sufficiently "led
by the spirit of God" so that they need not to obey others actually.
Nevertheless they have obedience in the preparedness of the mind.

Reply Obj. 4: As Augustine says (De Civ. Dei xix, 19), "no one is
forbidden to seek the knowledge of truth, for this pertains to a
praiseworthy leisure." That a man be placed "on a candlestick," does
not concern him but his superiors, and "if this burden is not placed
on us," as Augustine goes on to say (De Civ. Dei xix, 19), "we must
devote ourselves to the contemplation of truth," for w