Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

states and duties is not an obstacle to the unity of the Church, for this results from the unity of faith, charity, and mutual service, according to the saying of the Apostle (Eph. 4:16): "From whom the whole body being compacted," namely by faith, "and fitly joined together," namely by charity, "by what every joint supplieth," namely by one man serving another.

Reply Obj. 2: Just as nature does not employ many means where one suffices, so neither does it confine itself to one where many are required, according to the saying of the Apostle (1 Cor. 12:17), "If the whole body were the eye, where would be the hearing?" Hence there was need in the Church, which is Christ's body, for the members to be differentiated by various duties, states, and grades.

Reply Obj. 3: Just as in the natural body the various members are held together in unity by the power of the quickening spirit, and are dissociated from one another as soon as that spirit departs, so too in the Church's body the peace of the various members is preserved by the power of the Holy Spirit, Who quickens the body of the Church, as stated in John 6:64. Hence the Apostle says (Eph. 4:3): "Careful to keep the unity of the Spirit in the bond of peace." Now a man departs from this unity of spirit when he seeks his own; just as in an earthly kingdom peace ceases when the citizens seek each man his own. Besides, the peace both of mind and of an earthly commonwealth is the better preserved by a distinction of duties and states, since thereby the greater number have a share in public actions. Wherefore the Apostle says (1 Cor. 12:24, 25) that "God hath tempered (the body) together that there might be no schism in the body, but the members might be mutually careful one for another." _______________________

THIRD ARTICLE [II-II, Q. 183, Art. 3]

Whether Duties Differ According to Their Actions?

Objection 1: It would seem that duties do not differ according to their actions. For there are infinite varieties of human acts both in spirituals and in temporals. Now there can be no certain distinction among things that are infinite in number. Therefore human duties cannot be differentiated according to a difference of acts.

Obj. 2: Further, the active and the contemplative life differ according to their acts, as stated above (Q. 179, A. 1). But the distinction of duties seems to be other than the distinction of lives. Therefore duties do not differ according to their acts.

Obj. 3: Further, even ecclesiastical orders, states, and grades seemingly differ according to their acts. If, then, duties differ according to their acts it would seem that duties, grades, and states differ in the same way. Yet this is not true, since they are divided into their respective parts in different ways. Therefore duties do not differ according to their acts.

On the contrary, Isidore says (Etym. vi, 19) that "officium (duty) takes its name from efficere (to effect), as though it were instead of efficium, by the change of one letter for the sake of the sound." But effecting pertains to action. Therefore duties differ according to their acts.

I answer that, As stated above (A. 2), difference among the members of the Church is directed to three things: perfection, action, and beauty; and according to these three we may distinguish a threefold distinction among the faithful. One, with regard to perfection, and thus we have the difference of states, in reference to which some persons are more perfect than others. Another distinction regards action and this is the distinction of duties: for persons are said to have various duties when they are appointed to various actions. A third distinction regards the order of ecclesiastical beauty: and thus we distinguish various grades according as in the same state or duty one person is above another. Hence according to a variant text [*The Septuagint] it is written (Ps. 47:4): "In her grades shall God be known."

Reply Obj. 1: The material diversity of human acts is infinite. It is not thus that duties differ, but by their formal diversity which results from diverse species of acts, and in this way human acts are not infinite.

Reply Obj. 2: Life is predicated of a thing absolutely: wherefore diversity of lives results from a diversity of acts which are becoming to man considered in himself. But efficiency, whence we have the word "office" (as stated above), denotes action tending to something else according to Metaph. ix, text. 16 [*Ed. Did. viii, 8]. Hence offices differ properly in respect of acts that are referred to other persons; thus a teacher is said to have an office, and so is a judge, and so forth. Wherefore Isidore says (Etym. vi, 19) that "to have an office is to be officious," i.e. harmful "to no one, but to be useful to all."

Reply Obj. 3: Differences of state, offices and grades are taken from different things, as stated above (A. 1, ad 3). Yet these three things may concur in the same subject: thus when a person is appointed to a higher action, he attains thereby both office and grade, and sometimes, besides this, a state of perfection, on account of the sublimity of the act, as in the case of a bishop. The ecclesiastical orders are particularly distinct according to divine offices. For Isidore says (Etym. vi): "There are various kinds of offices; but the foremost is that which relates to sacred and Divine things." _______________________

FOURTH ARTICLE [II-II, Q. 183, Art. 4]

Whether the Difference of States Applies to Those Who Are Beginning,
Progressing, or Perfect?

Objection 1: It would seem that the difference of states does not apply to those who are beginning, progressing, or perfect. For "diverse genera have diverse species and differences" [*Aristotle, Categ. ii]. Now this difference of beginning, progress, and perfection is applied to the degrees of charity, as stated above (Q. 24, A. 9), where we were treating of charity. Therefore it would seem that the differences of states should not be assigned in this manner.

Obj. 2: Further, as stated above (A. 1), state regards a condition of servitude or freedom, which apparently has no connection with the aforesaid difference of beginning, progress, and perfection. Therefore it is unfitting to divide state in this way.

Obj. 3: Further, the distinction of beginning, progress, and perfection seems to refer to more and less, and this seemingly implies the notion of grades. But the distinction of grades differs from that of states, as we have said above (AA. 2, 3). Therefore state is unfittingly divided according to beginning, progress, and perfection.

On the contrary, Gregory says (Moral. xxiv, 11): "There are three states of the converted, the beginning, the middle, and the perfection"; and (Hom. xv in Ezech.): "Other is the beginning of virtue, other its progress, and other still its perfection."

I answer that, As stated above (A. 1) state regards freedom or servitude. Now in spiritual things there is a twofold servitude and a twofold freedom: for there is the servitude of sin and the servitude of justice; and there is likewise a twofold freedom, from sin, and from justice, as appears from the words of the Apostle (Rom. 6:20, 22), "When you were the servants of sin, you were free men to justice . . . but now being made free from sin," you are . . . "become servants to God."

Now the servitude of sin or justice consists in being inclined to evil by a habit of sin, or inclined to good by a habit of justice: and in like manner freedom from sin is not to be overcome by the inclination to sin, and freedom from justice is not to be held back from evil for the love of justice. Nevertheless, since man, by his natural reason, is inclined to justice, while sin is contrary to natural reason, it follows that freedom from sin is true freedom which is united to the servitude of justice, since they both incline man to that which is becoming to him. In like manner true servitude is the servitude of sin, which is connected with freedom from justice, because man is thereby hindered from attaining that which is proper to him. That a man become the servant of justice or sin results from his efforts, as the Apostle declares (Rom. 6:16): "To whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death, or of obedience unto justice." Now in every human effort we can distinguish a beginning, a middle, and a term; and consequently the state of spiritual servitude and freedom is differentiated according to these things, namely, the beginning—to which pertains the state of beginners—the middle, to which pertains the state of the proficient—and the term, to which belongs the state of the perfect.

Reply Obj. 1: Freedom from sin results from charity which "is poured forth in our hearts by the Holy Ghost, Who is given to us" (Rom. 5:5). Hence it is written (2 Cor. 3:17): "Where the Spirit of the Lord is, there is liberty." Wherefore the same division applies to charity as to the state of those who enjoy spiritual freedom.

Reply Obj. 2: Men are said to be beginners, proficient, and perfect (so far as these terms indicate different states), not in relation to any occupation whatever, but in relation to such occupations as pertain to spiritual freedom or servitude, as stated above (A. 1).

Reply Obj. 3: As already observed (A. 3, ad 3), nothing hinders grade and state from concurring in the same subject. For even in earthly affairs those who are free, not only belong to a different state from those who are in service, but are also of a different grade. _______________________

QUESTION 184

OF THE STATE OF PERFECTION IN GENERAL
(In Eight Articles)

We must now consider those things that pertain to the state of perfection whereto the other states are directed. For the consideration of offices in relation to other acts belongs to the legislator; and in relation to the sacred ministry it comes under the consideration of orders of which we shall treat in the Third Part [*Suppl., Q. 34].

Concerning the state of the perfect, a three-fold consideration presents itself: (1) The state of perfection in general; (2) Things relating to the perfection of bishops; (3) Things relating to the perfection of religious.

Under the first head there are eight points of inquiry:

(1) Whether perfection bears any relation to charity?

(2) Whether one can be perfect in this life?

(3) Whether the perfection of this life consists chiefly in observing the counsels or the commandments?

(4) Whether whoever is perfect is in the state of perfection?

(5) Whether especially prelates and religious are in the state of perfection?

(6) Whether all prelates are in the state of perfection?

(7) Which is the more perfect, the episcopal or the religious state?

(8) The comparison between religious and parish priests and archdeacons. _______________________

FIRST ARTICLE [II-II, Q. 184, Art. 1]

Whether the Perfection of the Christian Life Consists Chiefly in
Charity?

Objection 1: It would seem that the perfection of the Christian life does not consist chiefly in charity. For the Apostle says (1 Cor. 14:20): "In malice be children, but in sense be perfect." But charity regards not the senses but the affections. Therefore it would seem that the perfection of the Christian life does not chiefly consist in charity.

Obj. 2: Further, it is written (Eph. 6:13): "Take unto you the armor of God, that you may be able to resist in the evil day, and to stand in all things perfect"; and the text continues (Eph. 6:14, 16), speaking of the armor of God: "Stand therefore having your loins girt about with truth, and having on the breast-plate of justice . . . in all things taking the shield of faith." Therefore the perfection of the Christian life consists not only in charity, but also in other virtues.

Obj. 3: Further, virtues like other habits, are specified by their acts. Now it is written (James 1:4) that "patience hath a perfect work." Therefore seemingly the state of perfection consists more specially in patience.

On the contrary, It is written (Col. 3:14): "Above all things have charity, which is the bond of perfection," because it binds, as it were, all the other virtues together in perfect unity.

I answer that, A thing is said to be perfect in so far as it attains its proper end, which is the ultimate perfection thereof. Now it is charity that unites us to God, Who is the last end of the human mind, since "he that abideth in charity abideth in God, and God in him" (1 John 4:16). Therefore the perfection of the Christian life consists radically in