Whether Whoever Is Perfect Is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of
perfection. For, as stated above (A. 3, ad 3), just as bodily
perfection is reached by bodily growth, so spiritual perfection is
acquired by spiritual growth. Now after bodily growth one is said to
have reached the state of perfect age. Therefore seemingly also after
spiritual growth, when one has already reached spiritual perfection,
one is in the state of perfection.
Obj. 2: Further, according to _Phys._ v, 2, movement "from one
contrary to another" has the same aspect as "movement from less to
more." Now when a man is changed from sin to grace, he is said to
change his state, in so far as the state of sin differs from the
state of grace. Therefore it would seem that in the same manner, when
one progresses from a lesser to a greater grace, so as to reach the
perfect degree, one is in the state of perfection.
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 passes from sin to grace, he passes 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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