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 assigned 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 God."
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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