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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.
Objection 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.
Objection 3: Further, as stated above (Article 1), perfection
is measured according to charity. Now the most perfect charity would
seem to be in the martyrs, according to Jn. 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 (Article 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", "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" [Question 180,
Article 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 Jn.
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 to Objection 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 to Objection 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 to Objection 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 (Article 4).
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