Part III (Secunda Secundae) Part 263 (1/2)
Obj. 3: Further, a man acquires a state by being freed from servitude. But one is freed from the servitude of sin by charity, because ”charity covereth all sins” (Prov. 10:12). Now one is said to be perfect on account of charity, as stated above (A. 1). Therefore, seemingly, whoever has perfection, for this very reason has the state of perfection.
_On the contrary,_ Some are in the state of perfection, who are wholly lacking in charity and grace, for instance wicked bishops or religious. Therefore it would seem that on the other hand some have the perfection of life, who nevertheless have not the state of perfection.
_I answer that,_ As stated above (Q. 183, A. 1), state properly regards a condition of freedom or servitude. Now spiritual freedom or servitude may be considered in man in two ways: first, with respect to his internal actions; secondly, with respect to his external actions. And since according to 1 Kings 16:7, ”man seeth those things that appear, but the Lord beholdeth the heart,” it follows that with regard to man's internal disposition we consider his spiritual state in relation to the Divine judgment, while with regard to his external actions we consider man's spiritual state in relation to the Church.
It is in this latter sense that we are now speaking of states, namely in so far as the Church derives a certain beauty from the variety of states [*Cf. Q. 183, A. 2].
Now it must be observed, that so far as men are concerned, in order that any one attain to a state of freedom or servitude there is required first of all an obligation or a release. For the mere fact of serving someone does not make a man a slave, since even the free serve, according to Gal. 5:13, ”By charity of the spirit serve one another”: nor again does the mere fact of ceasing to serve make a man free, as in the case of a runaway slave; but properly speaking a man is a slave if he be bound to serve, and a man is free if he be released from service. Secondly, it is required that the aforesaid obligation be imposed with a certain solemnity; even as a certain solemnity is observed in other matters which among men obtain a settlement in perpetuity.
Accordingly, properly speaking, one is said to be in the state of perfection, not through having the act of perfect love, but through binding himself in perpetuity and with a certain solemnity to those things that pertain to perfection. Moreover it happens that some persons bind themselves to that which they do not keep, and some fulfil that to which they have not bound themselves, as in the case of the two sons (Matt. 21:28, 30), one of whom when his father said: ”Work in my vineyard,” answered: ”I will not,” and ”afterwards ...
he went,” while the other ”answering said: I go ... and he went not.” Wherefore nothing hinders some from being perfect without being in the state of perfection, and some in the state of perfection without being perfect.
Reply Obj. 1: By bodily growth a man progresses in things pertaining to nature, wherefore he attains to the state of nature; especially since ”what is according to nature is,” in a way, ”unchangeable”
[*Ethic. v, 7], inasmuch as nature is determinate to one thing. In like manner by inward spiritual growth a man reaches the state of perfection in relation to the Divine judgment. But as regards the distinctions of ecclesiastical states, a man does not reach the state of perfection except by growth in respect of external actions.
Reply Obj. 2: This argument also regards the interior state. Yet when a man pa.s.ses from sin to grace, he pa.s.ses from servitude to freedom; and this does not result from a mere progress in grace, except when a man binds himself to things pertaining to grace.
Reply Obj. 3: Again this argument considers the interior state.
Nevertheless, although charity causes the change of condition from spiritual servitude to spiritual freedom, an increase of charity has not the same effect.
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FIFTH ARTICLE [II-II, Q. 184, Art. 5]
Whether Religious and Prelates Are in the State of Perfection?
Objection 1: It would seem that prelates and religious are not in the state of perfection. For the state of perfection differs from the state of the beginners and the proficient. Now no cla.s.s of men is specially a.s.signed to the state of the proficient or of the beginners. Therefore it would seem that neither should any cla.s.s of men be a.s.signed to the state of perfection.
Obj. 2: Further, the outward state should answer to the inward, else one is guilty of lying, ”which consists not only in false words, but also in deceitful deeds,” according to Ambrose in one of his sermons (x.x.x de Tempore). Now there are many prelates and religious who have not the inward perfection of charity. Therefore, if all religious and prelates are in the state of perfection, it would follow that all of them that are not perfect are in mortal sin, as deceivers and liars.
Obj. 3: Further, as stated above (A. 1), perfection is measured according to charity. Now the most perfect charity would seem to be in the martyrs, according to John 15:13, ”Greater love than this no man hath, that a man lay down his life for his friends”: and a gloss on Heb. 12:4, ”For you have not yet resisted unto blood,” says: ”In this life no love is more perfect than that to which the holy martyrs attained, who strove against sin even unto blood.” Therefore it would seem that the state of perfection should be ascribed to the martyrs rather than to religious and bishops.
_On the contrary,_ Dionysius (Eccl. Hier. v) ascribes perfection to bishops as being perfecters, and (Eccl. Hier. vi) to religious (whom he calls monks or _therapeutai_, i.e. servants of G.o.d) as being perfected.
_I answer that,_ As stated above (A. 4), there is required for the state of perfection a perpetual obligation to things pertaining to perfection, together with a certain solemnity. Now both these conditions are competent to religious and bishops. For religious bind themselves by vow to refrain from worldly affairs, which they might lawfully use, in order more freely to give themselves to G.o.d, wherein consists the perfection of the present life. Hence Dionysius says (Eccl. Hier. vi), speaking of religious: ”Some call them _therapeutai_,” i.e. servants, ”on account of their rendering pure service and homage to G.o.d; others call them _monachoi_” [*i.e.
solitaries; whence the English word 'monk'], ”on account of the indivisible and single-minded life which by their being wrapped in,”
i.e. contemplating, ”indivisible things, unites them in a G.o.dlike union and a perfection beloved of G.o.d” [*Cf. Q. 180, A. 6]. Moreover, the obligation in both cases is undertaken with a certain solemnity of profession and consecration; wherefore Dionysius adds (Eccl. Hier.
vi): ”Hence the holy legislation in bestowing perfect grace on them accords them a hallowing invocation.”
In like manner bishops bind themselves to things pertaining to perfection when they take up the pastoral duty, to which it belongs that a shepherd ”lay down his life for his sheep,” according to John 10:15. Wherefore the Apostle says (1 Tim. 6:12): ”Thou ... hast confessed a good confession before many witnesses,” that is to say, ”when he was ordained,” as a gloss says on this pa.s.sage. Again, a certain solemnity of consecration is employed together with the aforesaid profession, according to 2 Tim. 1:6: ”Stir up the grace of G.o.d which is in thee by the imposition of my hands,” which the gloss ascribes to the grace of the episcopate. And Dionysius says (Eccl.
Hier. v) that ”when the high priest,” i.e. the bishop, ”is ordained, he receives on his head the most holy imposition of the sacred oracles, whereby it is signified that he is a partic.i.p.ator in the whole and entire hierarchical power, and that not only is he the enlightener in all things pertaining to his holy discourses and actions, but that he also confers this on others.”
Reply Obj. 1: Beginning and increase are sought not for their own sake, but for the sake of perfection; hence it is only to the state of perfection that some are admitted under certain obligations and with solemnity.
Reply Obj. 2: Those who enter the state of perfection do not profess to be perfect, but to tend to perfection. Hence the Apostle says (Phil. 3:12): ”Not as though I had already attained, or were already perfect; but I follow after, if I may by any means apprehend”: and afterwards (Phil. 3:15): ”Let us therefore as many as are perfect, be thus minded.” Hence a man who takes up the state of perfection is not guilty of lying or deceit through not being perfect, but through withdrawing his mind from the intention of reaching perfection.
Reply Obj. 3: Martyrdom is the most perfect act of charity. But an act of perfection does not suffice to make the state of perfection, as stated above (A. 4).
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SIXTH ARTICLE [II-II, Q. 184, Art. 6]