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.
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 (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.
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.
_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.
_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.
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.
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.
Secondly, 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.
Reply Obj. 1: The Apostle is speaking there of heavenly perfection
which is not possible to those who are on the way.
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.
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. Secondly, 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." Thirdly, 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."
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