Summa Theologica Part III (Secunda Secundae) Part 263

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 pa.s.ses from sin to grace, he pa.s.ses 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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FIFTH ARTICLE [II-II, Q. 184, Art. 5]

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 cla.s.s of men is specially a.s.signed to the state of the proficient or of the beginners. Therefore it would seem that neither should any cla.s.s of men be a.s.signed 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 (x.x.x 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 G.o.d) 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 G.o.d, 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 G.o.d; 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 G.o.dlike union and a perfection beloved of G.o.d" [*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 pa.s.sage. Again, a certain solemnity of consecration is employed together with the aforesaid profession, according to 2 Tim. 1:6: "Stir up the grace of G.o.d 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 partic.i.p.ator 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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SIXTH ARTICLE [II-II, Q. 184, Art. 6]

Whether All Ecclesiastical Prelates Are in the State of Perfection?

Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on t.i.tus 1:5, "Ordain ... in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors of the Church." Now bishops are in the state of perfection. Therefore those priests also are who have the cure of souls.

Obj. 2: Further, just as bishops together with their consecration receive the cure of souls, so also do parish priests and archdeacons, of whom a gloss on Acts 6:3, "Brethren, look ye out ... seven men of good reputation," says: "The apostles decided here to appoint throughout the Church seven deacons, who were to be of a higher degree, and as it were the supports of that which is nearest to the altar." Therefore it would seem that these also are in the state of perfection.

Obj. 3: Further, just as bishops are bound to "lay down their life for their sheep," so too are parish priests and archdeacons. But this belongs to the perfection of charity, as stated above (A. 2, ad 3).

Therefore it would seem that parish priests and archdeacons also are in the state of perfection.

_On the contrary,_ Dionysius says (Eccl. Hier. v): "The order of pontiffs is consummative and perfecting, that of the priests is illuminative and light-giving, that of the ministers is cleansing and discretive." Hence it is evident that perfection is ascribed to bishops only.

_I answer that,_ In priests and deacons having cure of souls two things may be considered, namely their order and their cure. Their order is directed to some act in the Divine offices. Wherefore it has been stated above (Q. 183, A. 3, ad 3) that the distinction of orders is comprised under the distinction of offices. Hence by receiving a certain order a man receives the power of exercising certain sacred acts, but he is not bound on this account to things pertaining to perfection, except in so far as in the Western Church the receiving of a sacred order includes the taking of a vow of continence, which is one of the things pertaining to perfection, as we shall state further on (Q. 186, A. 4). Therefore it is clear that from the fact that a man receives a sacred order a man is not placed simply in the state of perfection, although inward perfection is required in order that one exercise such acts worthily.

In like manner, neither are they placed in the state of perfection on the part of the cure which they take upon themselves. For they are not bound by this very fact under the obligation of a perpetual vow to retain the cure of souls; but they can surrender it--either by entering religion, even without their bishop's permission (cf.

Decret. xix, qu. 2, can. Duae sunt)--or again an archdeacon may with his bishop's permission resign his arch-deaconry or parish, and accept a simple prebend without cure, which would be nowise lawful, if he were in the state of perfection; for "no man putting his hand to the plough and looking back is fit for the kingdom of G.o.d" (Luke 9:62). On the other hand bishops, since they are in the state of perfection, cannot abandon the episcopal cure, save by the authority of the Sovereign Pontiff (to whom alone it belongs also to dispense from perpetual vows), and this for certain causes, as we shall state further on (Q. 185, A. 4). Wherefore it is manifest that not all prelates are in the state of perfection, but only bishops.

Reply Obj. 1: We may speak of priest and bishop in two ways. First, with regard to the name: and thus formerly bishops and priests were not distinct. For bishops are so called "because they watch over others," as Augustine observes (De Civ. Dei xix, 19); while the priests according to the Greek are "elders." [*Referring to the Greek _episkopos_ and _presbyteros_ from which the English 'bishop' and 'priest' are derived.] Hence the Apostle employs the term "priests"

in reference to both, when he says (1 Tim. 5:17): "Let the priests that rule well be esteemed worthy of double honor"; and again he uses the term "bishops" in the same way, wherefore addressing the priests of the Church of Ephesus he says (Acts 20:28): "Take heed to yourselves" and "to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of G.o.d."

But as regards the thing signified by these terms, there was always a difference between them, even at the time of the apostles. This is clear on the authority of Dionysius (Eccl. Hier. v), and of a gloss on Luke 10:1, "After these things the Lord appointed," etc. which says: "Just as the apostles were made bishops, so the seventy-two disciples were made priests of the second order." Subsequently, however, in order to avoid schism, it became necessary to distinguish even the terms, by calling the higher ones bishops and the lower ones priests. But to a.s.sert that priests nowise differ from bishops is reckoned by Augustine among heretical doctrines (De Heres. liii), where he says that the Arians maintained that "no distinction existed between a priest and a bishop."

Reply Obj. 2: Bishops have the chief cure of the sheep of their diocese, while parish priests and archdeacons exercise an inferior ministry under the bishops. Hence a gloss on 1 Cor. 12:28, "to one, helps, to another, governments [*Vulg.: 'G.o.d hath set some in the church ... helps, governments,' etc.]," says: "Helps, namely a.s.sistants to those who are in authority," as t.i.tus was to the Apostle, or as archdeacons to the bishop; "governments, namely persons of lesser authority, such as priests who have to instruct the people": and Dionysius says (Eccl. Hier. v) that "just as we see the whole hierarchy culminating in Jesus, so each office culminates in its respective G.o.dlike hierarch or bishop." Also it is said (XVI, qu.

i, can. Cunctis): "Priests and deacons must all take care not to do anything without their bishop's permission." Wherefore it is evident that they stand in relation to their bishop as wardens or mayors to the king; and for this reason, just as in earthly governments the king alone receives a solemn blessing, while others are appointed by simple commission, so too in the Church the episcopal cure is conferred with the solemnity of consecration, while the archdeacon or parish priest receives his cure by simple appointment; although they are consecrated by receiving orders before having a cure.

Reply Obj. 3: As parish priests and archdeacons have not the chief cure, but a certain ministry as committed to them by the bishop, so the pastoral office does not belong to them in chief, nor are they bound to lay down their life for the sheep, except in so far as they have a share in their cure. Hence we should say that they have an office pertaining to perfection rather than that they attain the state of perfection.

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SEVENTH ARTICLE [II-II, Q. 184, Art. 7]

Whether the Religious State Is More Perfect Than That of Prelates?

Objection 1: It would seem that the religious state is more perfect than that of prelates. For our Lord said (Matt. 19:21): "If thou wilt be perfect, go" and "sell" all [Vulg.: 'what'] "thou hast, and give to the poor"; and religious do this. But bishops are not bound to do so; for it is said (XII, qu. i, can. Episcopi de rebus): "Bishops, if they wish, may bequeath to their heirs their personal or acquired property, and whatever belongs to them personally." Therefore religious are in a more perfect state than bishops.

Obj. 2: Further, perfection consists more especially in the love of G.o.d than in the love of our neighbor. Now the religious state is directly ordered to the love of G.o.d, wherefore it takes its name from "service and homage to G.o.d," as Dionysius says (Eccl. Hier. vi); [*Quoted above A. 5] whereas the bishop's state would seem to be ordered to the love of our neighbor, of whose cure he is the "warden," and from this he takes his name, as Augustine observes (De Civ. Dei. xix, 19). Therefore it would seem that the religious state is more perfect than that of bishops.

Obj. 3: Further, the religious state is directed to the contemplative life, which is more excellent than the active life to which the episcopal state is directed. For Gregory says (Pastor. i, 7) that "Isaias wishing to be of profit to his neighbor by means of the active life desired the office of preaching, whereas Jeremias, who was fain to hold fast to the love of his Creator, exclaimed against being sent to preach." Therefore it would seem that the religious state is more perfect than the episcopal state.

_On the contrary,_ It is not lawful for anyone to pa.s.s from a more excellent to a less excellent state; for this would be to look back [*Cf. Luke 9:62]. Yet a man may pa.s.s from the religious to the episcopal state, for it is said (XVIII, qu. i, can. Statutum) that "the holy ordination makes a monk to be a bishop." Therefore the episcopal state is more perfect than the religious.

_I answer that,_ As Augustine says (Gen. ad lit. xii, 16), "the agent is ever more excellent than the patient." Now in the genus of perfection according to Dionysius (Eccl. Hier. v, vi), bishops are in the position of "perfecters," whereas religious are in the position of being "perfected"; the former of which pertains to action, and the latter to pa.s.sion. Whence it is evident that the state of perfection is more excellent in bishops than in religious.

Reply Obj. 1: Renunciation of one's possessions may be considered in two ways. First, as being actual: and thus it is not essential, but a means, to perfection, as stated above (A. 3). Hence nothing hinders the state of perfection from being without renunciation of one's possessions, and the same applies to other outward practices.

Secondly, it may be considered in relation to one's preparedness, in the sense of being prepared to renounce or give away all: and this belongs directly to perfection. Hence Augustine says (De QQ. Evang.

ii, qu. 11): "Our Lord shows that the children of wisdom understand righteousness to consist neither in eating nor in abstaining, but in bearing want patiently." Wherefore the Apostle says (Phil. 4:12): "I know ... both to abound and to suffer need." Now bishops especially are bound to despise all things for the honor of G.o.d and the spiritual welfare of their flock, when it is necessary for them to do so, either by giving to the poor of their flock, or by suffering "with joy the being stripped of" their "own goods" [*Heb. 10:34].

Reply Obj. 2: That bishops are busy about things pertaining to the love of their neighbor, arises out of the abundance of their love of G.o.d. Hence our Lord asked Peter first of all whether he loved Him, and afterwards committed the care of His flock to him. And Gregory says (Pastor. i, 5): "If the pastoral care is a proof of love, he who refuses to feed G.o.d's flock, though having the means to do so, is convicted of not loving the supreme Pastor." And it is a sign of greater love if a man devotes himself to others for his friend's sake, than if he be willing only to serve his friend.

Reply Obj. 3: As Gregory says (Pastor. ii, 1), "a prelate should be foremost in action, and more uplifted than others in contemplation," because it is inc.u.mbent on him to contemplate, not only for his own sake, but also for the purpose of instructing others.

Hence Gregory applies (Hom. v in Ezech.) the words of Ps. 144:7, "They shall publish the memory ... of Thy sweetness," to perfect men returning after their contemplation.