Part III (Secunda Secundae) Part 261 (2/2)
Obj. 3: Further, even ecclesiastical orders, states, and grades seemingly differ according to their acts. If, then, duties differ according to their acts it would seem that duties, grades, and states differ in the same way. Yet this is not true, since they are divided into their respective parts in different ways. Therefore duties do not differ according to their acts.
_On the contrary,_ Isidore says (Etym. vi, 19) that ”_officium_ (duty) takes its name from _efficere_ (to effect), as though it were instead of _efficium,_ by the change of one letter for the sake of the sound.” But effecting pertains to action. Therefore duties differ according to their acts.
_I answer that,_ As stated above (A. 2), difference among the members of the Church is directed to three things: perfection, action, and beauty; and according to these three we may distinguish a threefold distinction among the faithful. One, with regard to perfection, and thus we have the difference of states, in reference to which some persons are more perfect than others. Another distinction regards action and this is the distinction of duties: for persons are said to have various duties when they are appointed to various actions. A third distinction regards the order of ecclesiastical beauty: and thus we distinguish various grades according as in the same state or duty one person is above another. Hence according to a variant text [*The Septuagint] it is written (Ps. 47:4): ”In her grades shall G.o.d be known.”
Reply Obj. 1: The material diversity of human acts is infinite. It is not thus that duties differ, but by their formal diversity which results from diverse species of acts, and in this way human acts are not infinite.
Reply Obj. 2: Life is predicated of a thing absolutely: wherefore diversity of lives results from a diversity of acts which are becoming to man considered in himself. But efficiency, whence we have the word ”office” (as stated above), denotes action tending to something else according to _Metaph._ ix, text. 16 [*Ed. Did. viii, 8]. Hence offices differ properly in respect of acts that are referred to other persons; thus a teacher is said to have an office, and so is a judge, and so forth. Wherefore Isidore says (Etym. vi, 19) that ”to have an office is to be officious,” i.e. harmful ”to no one, but to be useful to all.”
Reply Obj. 3: Differences of state, offices and grades are taken from different things, as stated above (A. 1, ad 3). Yet these three things may concur in the same subject: thus when a person is appointed to a higher action, he attains thereby both office and grade, and sometimes, besides this, a state of perfection, on account of the sublimity of the act, as in the case of a bishop. The ecclesiastical orders are particularly distinct according to divine offices. For Isidore says (Etym. vi): ”There are various kinds of offices; but the foremost is that which relates to sacred and Divine things.”
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FOURTH ARTICLE [II-II, Q. 183, Art. 4]
Whether the Difference of States Applies to Those Who Are Beginning, Progressing, or Perfect?
Objection 1: It would seem that the difference of states does not apply to those who are beginning, progressing, or perfect. For ”diverse genera have diverse species and differences” [*Aristotle, Categ. ii]. Now this difference of beginning, progress, and perfection is applied to the degrees of charity, as stated above (Q.
24, A. 9), where we were treating of charity. Therefore it would seem that the differences of states should not be a.s.signed in this manner.
Obj. 2: Further, as stated above (A. 1), state regards a condition of servitude or freedom, which apparently has no connection with the aforesaid difference of beginning, progress, and perfection.
Therefore it is unfitting to divide state in this way.
Obj. 3: Further, the distinction of beginning, progress, and perfection seems to refer to _more_ and _less,_ and this seemingly implies the notion of grades. But the distinction of grades differs from that of states, as we have said above (AA. 2, 3). Therefore state is unfittingly divided according to beginning, progress, and perfection.
_On the contrary,_ Gregory says (Moral. xxiv, 11): ”There are three states of the converted, the beginning, the middle, and the perfection”; and (Hom. xv in Ezech.): ”Other is the beginning of virtue, other its progress, and other still its perfection.”
_I answer that,_ As stated above (A. 1) state regards freedom or servitude. Now in spiritual things there is a twofold servitude and a twofold freedom: for there is the servitude of sin and the servitude of justice; and there is likewise a twofold freedom, from sin, and from justice, as appears from the words of the Apostle (Rom. 6:20, 22), ”When you were the servants of sin, you were free men to justice ... but now being made free from sin,” you are ... ”become servants to G.o.d.”
Now the servitude of sin or justice consists in being inclined to evil by a habit of sin, or inclined to good by a habit of justice: and in like manner freedom from sin is not to be overcome by the inclination to sin, and freedom from justice is not to be held back from evil for the love of justice. Nevertheless, since man, by his natural reason, is inclined to justice, while sin is contrary to natural reason, it follows that freedom from sin is true freedom which is united to the servitude of justice, since they both incline man to that which is becoming to him. In like manner true servitude is the servitude of sin, which is connected with freedom from justice, because man is thereby hindered from attaining that which is proper to him. That a man become the servant of justice or sin results from his efforts, as the Apostle declares (Rom. 6:16): ”To whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death, or of obedience unto justice.” Now in every human effort we can distinguish a beginning, a middle, and a term; and consequently the state of spiritual servitude and freedom is differentiated according to these things, namely, the beginning--to which pertains the state of beginners--the middle, to which pertains the state of the proficient--and the term, to which belongs the state of the perfect.
Reply Obj. 1: Freedom from sin results from charity which ”is poured forth in our hearts by the Holy Ghost, Who is given to us” (Rom.
5:5). Hence it is written (2 Cor. 3:17): ”Where the Spirit of the Lord is, there is liberty.” Wherefore the same division applies to charity as to the state of those who enjoy spiritual freedom.
Reply Obj. 2: Men are said to be beginners, proficient, and perfect (so far as these terms indicate different states), not in relation to any occupation whatever, but in relation to such occupations as pertain to spiritual freedom or servitude, as stated above (A. 1).
Reply Obj. 3: As already observed (A. 3, ad 3), nothing hinders grade and state from concurring in the same subject. For even in earthly affairs those who are free, not only belong to a different state from those who are in service, but are also of a different grade.
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QUESTION 184
OF THE STATE OF PERFECTION IN GENERAL (In Eight Articles)
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 [*Suppl., Q. 34].
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.
Under the first head there are eight points of inquiry:
(1) Whether perfection bears any relation to charity?
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