Whether Religion Implies a State of Perfection?
Objection 1: It would seem that religion does not imply a state of
perfection. For that which is necessary for salvation does not
seemingly pertain to perfection. But religion is necessary for
salvation, whether because "thereby we are bound (_religamur_) to the
one almighty God," as Augustine says (De Vera Relig. 55), or because
it takes its name from "our returning (_religimus_) to God Whom we
had lost by neglecting Him" [*Cf. Q. 81, A. 1], according to
Augustine (De Civ. Dei x, 3). Therefore it would seem that religion
does not denote the state of perfection.
Obj. 2: Further, religion according to Tully (De Invent. Rhet. ii,
53) is that "which offers worship and ceremony to the Divine nature."
Now the offering of worship and ceremony to God would seem to pertain
to the ministry of holy orders rather than to the diversity of
states, as stated above (Q. 40, A. 2; Q. 183, A. 3). Therefore it
would seem that religion does not denote the state of perfection.
Obj. 3: Further, the state of perfection is distinct from the state
of beginners and that of the proficient. But in religion also some
are beginners, and some are proficient. Therefore religion does not
denote the state of perfection.
Obj. 4: Further, religion would seem a place of repentance; for it is
said in the Decrees (VII, qu. i, can. Hoc nequaquam): "The holy synod
orders that any man who has been degraded from the episcopal dignity
to the monastic life and a place of repentance, should by no means
rise again to the episcopate." Now a place of repentance is opposed
to the state of perfection; hence Dionysius (Eccl. Hier. vi) places
penitents in the lowest place, namely among those who are to be
cleansed. Therefore it would seem that religion is not the state of
perfection.
_On the contrary,_ In the Conferences of the Fathers (Collat. i, 7)
abbot Moses speaking of religious says: "We must recognize that we
have to undertake the hunger of fasting, watchings, bodily toil,
privation, reading, and other acts of virtue, in order by these
degrees to mount to the perfection of charity." Now things pertaining
to human acts are specified and denominated from the intention of the
end. Therefore religious belong to the state of perfection.
Moreover Dionysius says (Eccl. Hier. vi) that those who are called
servants of God, by reason of their rendering pure service and
subjection to God, are united to the perfection beloved of Him.
_I answer that,_ As stated above (Q. 141, A. 2) that which is
applicable to many things in common is ascribed antonomastically to
that to which it is applicable by way of excellence. Thus the name of
"fortitude" is claimed by the virtue which preserves the firmness of
the mind in regard to most difficult things, and the name of
"temperance," by that virtue which tempers the greatest pleasures.
Now religion as stated above (Q. 81, A. 2; A. 3, ad 2) is a virtue
whereby a man offers something to the service and worship of God.
Wherefore those are called religious antonomastically, who give
themselves up entirely to the divine service, as offering a holocaust
to God. Hence Gregory says (Hom. xx in Ezech.): "Some there are who
keep nothing for themselves, but sacrifice to almighty God their
tongue, their senses, their life, and the property they possess." Now
the perfection of man consists in adhering wholly to God, as stated
above (Q. 184, A. 2), and in this sense religion denotes the state of
perfection.
Reply Obj. 1: To offer something to the worship of God is necessary
for salvation, but to offer oneself wholly, and one's possessions to
the worship of God belongs to perfection.
Reply Obj. 2: As stated above (Q. 81, A. 1, ad 1; A. 4, ad 1, 2; Q.
85, A. 3) when we were treating of the virtue of religion, religion
has reference not only to the offering of sacrifices and other like
things that are proper to religion, but also to the acts of all the
virtues which in so far as these are referred to God's service and
honor become acts of religion. Accordingly if a man devotes his whole
life to the divine service, his whole life belongs to religion, and
thus by reason of the religious life that they lead, those who are in
the state of perfection are called religious.
Reply Obj. 3: As stated above (Q. 184, AA. 4, 6) religion denotes the
state of perfection by reason of the end intended. Hence it does not
follow that whoever is in the state of perfection is already perfect,
but that he tends to perfection. Hence Origen commenting on Matt.
19:21, "If thou wilt be perfect," etc., says (Tract. viii in Matth.)
that "he who has exchanged riches for poverty in order to become
perfect does not become perfect at the very moment of giving his
goods to the poor; but from that day the contemplation of God will
begin to lead him to all the virtues." Thus all are not perfect in
religion, but some are beginners, some proficient.
Reply Obj. 4: The religious state was instituted chiefly that we
might obtain perfection by means of certain exercises, whereby the
obstacles to perfect charity are removed. By the removal of the
obstacles of perfect charity, much more are the occasions of sin cut
off, for sin destroys charity altogether. Wherefore since it belongs
to penance to cut out the causes of sin, it follows that the
religious state is a most fitting place for penance. Hence (XXXIII,
qu. ii, cap. Admonere) a man who had killed his wife is counseled to
enter a monastery which is described as "better and lighter," rather
than to do public penance while remaining in the world.
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