OF THE STATE OF PERFECTION IN GENERAL (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 [*XP, 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?
(2) Whether one can be perfect in this life?
(3) Whether the perfection of this life consists chiefly in observing the counsels or the commandments?
(4) Whether whoever is perfect is in the state of perfection?
(5) Whether especially prelates and religious are in the state of perfection?
(6) Whether all prelates are in the state of perfection?
(7) Which is the more perfect, the episcopal or the religious state?
(8) The comparison between religious and parish priests and archdeacons.
Whether the perfection of the Christian life consists chiefly in charity?
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.
Objection 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.
Objection 3: Further, virtues like other habits, are specified by their acts. Now it is written ( James 1:4 ) that "patience hath a perfect work." Therefore seemingly the state of perfection consists more specially in patience.
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.
I answer that, A thing is said to be perfect in so far 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 Jn. 4:16 ). Therefore the perfection of the Christian life consists radically in charity.
Reply to Objection 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.
Reply to Objection 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. Secondly, 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 Jn. 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.
Reply to Objection 3: Patience is stated to have a perfect work in relation to charity, in so far 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.
Whether any one can be perfect in this life?
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.
Objection 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 ( James 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.
Objection 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.