Quaestio 184 Question 184 De statu perfectionis in communi The State of Perfection in General Deinde considerandum est de his quae pertinent ad statum perfectionis, ad quem alii status ordinantur. Nam consideratio officiorum, quantum quidem ad alios actus, pertinet ad legispositores; quantum autem ad sacra ministeria, pertinet ad considerationem ordinum, de quibus in tertia parte agetur. We must now consider those things that pertain to the state of perfection whereto the other states are directed. For the consideration of offices in relation to other acts belongs to the legislator; and in relation to the sacred ministry it comes under the consideration of orders of which we shall treat in the Third Part. Circa statum autem perfectorum triplex consideratio occurrit, primo quidem, de statu perfectionis in communi; secundo, de his quae pertinent ad perfectionem episcoporum; tertio, de his quae pertinent ad perfectionem religiosorum. Concerning the state of the perfect, a three-fold consideration presents itself: (1) The state of perfection in general; (2) Things relating to the perfection of bishops; (3) Things relating to the perfection of religious. Circa primum quaeruntur octo. Under the first head there are eight points of inquiry: Primo, utrum perfectio attendatur secundum caritatem. (1) Whether perfection bears any relation to charity? Secundo, utrum aliquis possit esse perfectus in hac vita. (2) Whether one can be perfect in this life? Tertio, utrum perfectio huius vitae consistat principaliter in consiliis, vel in praeceptis. (3) Whether the perfection of this life consists chiefly in observing the counsels or the commandments? Quarto, utrum quicumque est perfectus, sit in statu perfectionis. (4) Whether whoever is perfect is in the state of perfection? Quinto, utrum praelati et religiosi specialiter sint in statu perfectionis. (5) Whether especially prelates and religious are in the state of perfection? Sexto, utrum omnes praelati sint in statu perfectionis. (6) Whether all prelates are in the state of perfection? Septimo, quis status sit perfectior, utrum religiosorum vel episcoporum. (7) Which is the more perfect, the episcopal or the religious state? Octavo, de comparatione religiosorum ad plebanos et archidiaconos. (8) The comparison between religious and parish priests and archdeacons. Articulus 1 Article 1 Utrum perfectio Christianae vitae attendatur specialiter secundum caritatem Whether the perfection of the Christian life consists chiefly in charity? Ad primum sic proceditur. Videtur quod perfectio Christianae vitae non attendatur specialiter secundum caritatem. Dicit enim apostolus, I ad Cor. XIV, malitia autem parvuli estote, sensibus autem perfecti. Sed caritas non pertinet ad sensum, sed magis ad affectum. Ergo videtur quod perfectio Christianae vitae non consistat principaliter in caritate. Objection 1: It would seem that the perfection of the Christian life does not consist chiefly in charity. For the Apostle says (1 Cor 14:20): In malice be children, but in sense be perfect. But charity regards not the senses but the affections. Therefore it would seem that the perfection of the Christian life does not chiefly consist in charity. Praeterea, ad Ephes. ult. dicitur, accipite armaturam Dei, ut possitis resistere in die malo, et in omnibus perfecti stare. De armatura autem Dei subiungit dicens, state succincti lumbos vestros in veritate, et induite loricam iustitiae, in omnibus sumentes scutum fidei. Ergo perfectio Christianae vitae non solum attenditur secundum caritatem, sed etiam secundum alias virtutes. Obj. 2: Further, it is written (Eph 6:13): Take unto you the armor of God, that you may be able to resist in the evil day, and to stand in all things perfect; and the text continues (Eph 6:14, 16), speaking of the armor of God: Stand therefore having your loins girt about with truth, and having on the breast-plate of justice . . . in all things taking the shield of faith. Therefore the perfection of the Christian life consists not only in charity, but also in other virtues. Praeterea, virtutes specificantur per actus, sicut et alii habitus. Sed Iac. I dicitur quod patientia opus perfectum habet. Ergo videtur quod status perfectionis attendatur magis secundum patientiam. Obj. 3: Further, virtues like other habits, are specified by their acts. Now it is written (Jas 1:4) that patience hath a perfect work. Therefore seemingly the state of perfection consists more specially in patience. Sed contra est quod dicitur ad Coloss. III, super omnia, caritatem habete, quae est vinculum perfectionis, quia scilicet omnes alias virtutes quodammodo ligat in unitatem perfectam. On the contrary, It is written (Col 3:14): Above all things have charity, which is the bond of perfection, because it binds, as it were, all the other virtues together in perfect unity. Respondeo dicendum quod unumquodque dicitur esse perfectum inquantum attingit proprium finem, qui est ultima rei perfectio. Caritas autem est quae unit nos Deo, qui est ultimus finis humanae mentis, quia qui manet in caritate, in Deo manet, et Deus in eo, ut dicitur I Ioan. IV. Et ideo secundum caritatem specialiter attenditur perfectio vitae Christianae. I answer that, A thing is said to be perfect insofar as it attains its proper end, which is the ultimate perfection thereof. Now it is charity that unites us to God, Who is the last end of the human mind, since he that abideth in charity abideth in God, and God in him (1 John 4:16). Therefore the perfection of the Christian life consists radically in charity. Ad primum ergo dicendum quod perfectio humanorum sensuum praecipue in hoc videtur consistere ut in unitatem veritatis conveniant, secundum illud I ad Cor. I, sitis perfecti in eodem sensu et in eadem scientia. Hoc autem fit per caritatem, quae consensum in hominibus operatur. Et ideo etiam perfectio sensuum radicaliter in perfectione caritatis radicatur. Reply Obj. 1: The perfection of the human senses would seem to consist chiefly in their concurring together in the unity of truth, according to 1 Cor. 1:10, That you be perfect in the same mind (sensu), and in the same judgment. Now this is effected by charity which operates consent in us men. Wherefore even the perfection of the senses consists radically in the perfection of charity. Ad secundum dicendum quod dupliciter potest dici aliquis perfectus. Uno modo, simpliciter, quae quidem perfectio attenditur secundum id quod pertinet ad ipsam rei naturam; puta si dicatur animal perfectum quando nihil ei deficit ex dispositione membrorum, et aliis huiusmodi quae requiruntur ad vitam animalis. Alio modo dicitur aliquid perfectum secundum quid, quae quidem perfectio attenditur secundum aliquid exterius adiacens, puta in albedine vel nigredine, vel aliquo huiusmodi. Vita autem Christiana specialiter in caritate consistit, per quam anima Deo coniungitur, unde dicitur I Ioan. III, qui non diligit, manet in morte. Et ideo secundum caritatem simpliciter attenditur perfectio Christianae vitae, sed secundum alias virtutes secundum quid. Et quia id quod est simpliciter est principium et maximum respectu aliorum, inde est quod perfectio caritatis est principium respectu perfectionis quae attenditur secundum alias virtutes. Reply Obj. 2: A man may be said to be perfect in two ways. First, simply: and this perfection regards that which belongs to a thing’s nature, for instance an animal may be said to be perfect when it lacks nothing in the disposition of its members and in such things as are necessary for an animal’s life. Second, a thing is said to be perfect relatively: and this perfection regards something connected with the thing externally, such as whiteness or blackness or something of the kind. Now the Christian life consists chiefly in charity whereby the soul is united to God; wherefore it is written (1 John 3:14): He that loveth not abideth in death. Hence the perfection of the Christian life consists simply in charity, but in the other virtues relatively. And since that which is simply, is paramount and greatest in comparison with other things, it follows that the perfection of charity is paramount in relation to the perfection that regards the other virtues. Ad tertium dicendum quod patientia dicitur habere opus perfectum in ordine ad caritatem, inquantum scilicet ex abundantia caritatis provenit quod aliquis patienter toleret adversa, secundum illud Rom. VIII, quis nos separabit a caritate Dei? Tribulatio? An angustia? et cetera. Reply Obj. 3: Patience is stated to have a perfect work in relation to charity, insofar as it is an effect of the abundance of charity that a man bears hardships patiently, according to Rom. 8:35, Who . . . shall separate us from the love of Christ? Shall tribulation? Or distress? etc. Articulus 2 Article 2 Utrum aliqui in hac vita possit esse perfectus Whether any one can be perfect in this life? Ad secundum sic proceditur. Videtur quod nullus in hac vita possit esse perfectus. Dicit enim apostolus, I ad Cor. XIII, cum venerit quod perfectum est, evacuabitur quod ex parte est. Sed in hac vita non evacuatur quod ex parte est, manet enim in hac vita fides et spes, quae sunt ex parte. Ergo nullus in hac vita est perfectus. Objection 1: It would seem that none can be perfect in this life. For the Apostle says (1 Cor 13:10): When that which is perfect is come, that which is in part shall be done away. Now in this life that which is in part is not done away; for in this life faith and hope, which are in part, remain. Therefore none can be perfect in this life. Praeterea, perfectum est cui nihil deest, ut dicitur in III Physic. Sed nullus est in hac vita cui non desit aliquid, dicitur enim Iac. III, in multis offendimus omnes; et in Psalmo dicitur, imperfectum meum viderunt oculi tui. Ergo nullus est in hac vita perfectus. Obj. 2: Further, The perfect is that which lacks nothing (Phys. iii, 6). Now there is no one in this life who lacks nothing; for it is written (Jas 3:2): In many things we all offend; and (Ps 138:16): Thy eyes did see my imperfect being. Therefore none is perfect in this life. Praeterea, perfectio vitae Christianae, sicut dictum est, attenditur secundum caritatem, quae sub se comprehendit dilectionem Dei et proximi. Sed quantum ad dilectionem Dei, non potest aliquis perfectam caritatem in hac vita habere, quia, ut Gregorius dicit, super Ezech., amoris ignis, qui hic ardere inchoat, cum ipsum quem amat viderit, in amorem ipsius amplius ignescit. Neque etiam quantum ad dilectionem proximi, quia non possumus in hac vita omnes proximos actualiter diligere, etsi habitualiter eos diligamus; dilectio autem habitualis imperfecta est. Ergo videtur quod nullus in hac vita possit esse perfectus. Obj. 3: Further, the perfection of the Christian life, as stated (A. 1), relates to charity, which comprises the love of God and of our neighbor. Now, neither as to the love of God can one have perfect charity in this life, since according to Gregory (Hom. xiv in Ezech.), the furnace of love which begins to burn here, will burn more fiercely when we see Him Whom we love; nor as to the love of our neighbor, since in this life we cannot love all our neighbors actually, even though we love them habitually; and habitual love is imperfect. Therefore it seems that no one can be perfect in this life. Sed contra est quia lex divina non inducit ad impossibile. Inducit autem ad perfectionem secundum illud Matth. V, estote perfecti, sicut et pater vester caelestis perfectus est. Ergo videtur quod aliquis in hac vita possit esse perfectus. On the contrary, The Divine law does not prescribe the impossible. Yet it prescribes perfection according to Matt. 5:48, Be you . . . perfect, as also your heavenly Father is perfect. Therefore seemingly one can be perfect in this life. Respondeo dicendum quod, sicut dictum est, perfectio Christianae vitae in caritate consistit. Importat autem perfectio quandam universalitatem, quia, ut dicitur in III Physic., perfectum est cui nihil deest, potest ergo triplex perfectio considerari. Una quidem absoluta, quae attenditur non solum secundum totalitatem ex parte diligentis, sed etiam ex parte diligibilis, prout scilicet Deus tantum diligitur quantum diligibilis est. Et talis perfectio non est possibilis alicui creaturae, sed competit soli Deo, in quo bonum integraliter et essentialiter invenitur. I answer that, As stated above (A. 1), the perfection of the Christian life consists in charity. Now perfection implies a certain universality because according to Phys. iii, 6, the perfect is that which lacks nothing. Hence we may consider a threefold perfection. One is absolute, and answers to a totality not only on the part of the lover, but also on the part of the object loved, so that God be loved as much as He is lovable. Such perfection as this is not possible to any creature, but is competent to God alone, in Whom good is wholly and essentially. Alia autem est perfectio quae attenditur secundum totalitatem absolutam ex parte diligentis, prout scilicet affectus secundum totum suum posse semper actualiter tendit in Deum. Et talis perfectio non est possibilis in via, sed erit in patria. Another perfection answers to an absolute totality on the part of the lover, so that the affective faculty always actually tends to God as much as it possibly can; and such perfection as this is not possible so long as we are on the way, but we shall have it in heaven. Tertia autem perfectio est, quae neque attenditur secundum totalitatem ex parte diligibilis, neque secundum totalitatem ex parte diligentis quantum ad hoc quod semper actu feratur in Deum, sed quantum ad hoc quod excludantur ea quae repugnant motui dilectionis in Deum; sicut Augustinus dicit, in libro octogintatrium quaest., quod venenum caritatis est cupiditas, perfectio nulla cupiditas. Et talis perfectio potest in hac vita haberi. Et hoc dupliciter. Uno modo, inquantum ab affectu hominis excluditur omne illud quod caritati contrariatur, sicut est peccatum mortale. Et sine tali perfectione caritas esse non potest. Unde est de necessitate salutis. Alio modo, inquantum ab affectu hominis excluditur non solum illud quod est caritati contrarium, sed etiam omne illud quod impedit ne affectus mentis totaliter dirigatur ad Deum. Sine qua perfectione caritas esse potest, puta in incipientibus et proficientibus. The third perfection answers to a totality neither on the part of the object served, nor on the part of the lover as regards his always actually tending to God, but on the part of the lover as regards the removal of obstacles to the movement of love towards God, in which sense Augustine says (QQ. LXXXIII, qu. 36) that carnal desire is the bane of charity; to have no carnal desires is the perfection of charity. Such perfection as this can be had in this life, and in two ways. First, by the removal from man’s affections of all that is contrary to charity, such as mortal sin; and there can be no charity apart from this perfection, wherefore it is necessary for salvation. Second, by the removal from man’s affections not only of whatever is contrary to charity, but also of whatever hinders the mind’s affections from tending wholly to God. Charity is possible apart from this perfection, for instance in those who are beginners and in those who are proficient. Ad primum ergo dicendum quod apostolus ibi loquitur de perfectione patriae, quae non est in via possibilis. Reply Obj. 1: The Apostle is speaking there of heavenly perfection which is not possible to those who are on the way. Ad secundum dicendum quod illi qui sunt in hac vita perfecti, in multis dicuntur offendere secundum peccata venialia, quae consequuntur ex infirmitate praesentis vitae. Et quantum ad hoc etiam habent aliquid imperfectum, per comparationem ad perfectionem patriae. Reply Obj. 2: Those who are perfect in this life are said to offend in many things with regard to venial sins, which result from the weakness of the present life: and in this respect they have an imperfect being in comparison with the perfection of heaven. Ad tertium dicendum quod sicut modus praesentis vitae non patitur ut homo semper actu feratur in Deum, ita etiam non patitur quod actu feratur in omnes proximos singillatim, sed sufficit quod feratur communiter in omnes in universali, et in singulos habitualiter et secundum animi praeparationem. Potest autem etiam circa dilectionem proximi duplex perfectio attendi sicut et circa dilectionem Dei. Una quidem, sine qua caritas esse non potest, ut scilicet homo nihil habeat in affectu quod sit contrarium dilectioni proximi. Alia autem, sine qua caritas inveniri potest, quae quidem attenditur tripliciter. Primo quidem, secundum extensionem dilectionis, ut scilicet aliquis non solum diligat amicos et notos, sed etiam extraneos, et ulterius inimicos. Hoc enim, ut Augustinus dicit, in Enchirid., est perfectorum filiorum Dei. Secundo, secundum intensionem, quae ostenditur ex his quae homo propter proximum contemnit; ut scilicet homo non solum contemnat exteriora bona propter proximum, sed etiam afflictiones corporales, et ulterius mortem, secundum illud Ioan. XV, maiorem dilectionem nemo habet quam ut animam suam ponat quis pro amicis suis. Tertio, quantum ad effectum dilectionis, ut scilicet homo proximis impendat non solum temporalia beneficia, sed etiam spiritualia, et ulterius seipsum, secundum illud apostoli, II ad Cor. XII, ego autem libentissime impendam, et superimpendar ipse pro animabus vestris. Reply Obj. 3: As the conditions of the present life do not allow of a man always tending actually to God, so neither does it allow of his tending actually to each individual neighbor; but it suffices for him to tend to all in common and collectively, and to each individual habitually and according to the preparedness of his mind. Now in the love of our neighbor, as in the love of God we may observe a twofold perfection: one without which charity is impossible, and consisting in one’s having in one’s affections nothing that is contrary to the love of one’s neighbor; and another without which it is possible to have charity. The latter perfection may be considered in three ways. First, as to the extent of love, through a man loving not only his friends and acquaintances but also strangers and even his enemies, for as Augustine says (Enchiridion lxxiii) this is a mark of the perfect children of God. Second, as to the intensity of love, which is shown by the things which man despises for his neighbor’s sake, through his despising not only external goods for the sake of his neighbor, but also bodily hardships and even death, according to John 15:13, Greater love than this no man hath, that a man lay down his life for his friends. Third, as to the effect of love, so that a man will surrender not only temporal but also spiritual goods and even himself, for his neighbor’s sake, according to the words of the Apostle (2 Cor 12:15), But I most gladly will spend and be spent myself for your souls. Articulus 3 Article 3