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 class of men is
specially assigned to the state of the proficient or of the
beginners. Therefore it would seem that neither should any class of
men be assigned 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
(xxx 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 God) 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 God, 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 God; 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 Godlike
union and a perfection beloved of God" [*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 passage. Again, a
certain solemnity of consecration is employed together with the
aforesaid profession, according to 2 Tim. 1:6: "Stir up the grace of
God 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 participator 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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