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Objection 1: It would seem that none can be perfect in this life.
For the Apostle says (1 Cor. 13:10): "When that which is
perfect is come, that which is in part shall be done away." Now in
this life that which is in part is not done away; for in this life
faith and hope, which are in part, remain. Therefore none can be
perfect in this life.
Objection 2: Further, "The perfect is that which lacks nothing"
(Phys. iii, 6). Now there is no one in this life who lacks
nothing; for it is written (James 3:2): "In many things we all
offend"; and (Ps. 138:16): "Thy eyes did see my imperfect
being." Therefore none is perfect in this life.
Objection 3: Further, the perfection of the Christian life, as
stated (Article 1), relates to charity, which comprises the love
of God and of our neighbor. Now, neither as to the love of God can
one have perfect charity in this life, since according to Gregory
(Hom. xiv in Ezech.) "the furnace of love which begins to burn
here, will burn more fiercely when we see Him Whom we love"; nor as
to the love of our neighbor, since in this life we cannot love all our
neighbors actually, even though we love them habitually; and habitual
love is imperfect. Therefore it seems that no one can be perfect in
this life.
On the contrary, The Divine law does not prescribe the impossible.
Yet it prescribes perfection according to Mt. 5:48, "Be you .
. . perfect, as also your heavenly Father is perfect." Therefore
seemingly one can be perfect in this life.
I answer that, As stated above (Article 1), the perfection of
the Christian life consists in charity. Now perfection implies a
certain universality because according to Phys. iii, 6, "the
perfect is that which lacks nothing." Hence we may consider a
threefold perfection. One is absolute, and answers to a totality not
only on the part of the lover, but also on the part of the object
loved, so that God be loved as much as He is lovable. Such
perfection as this is not possible to any creature, but is competent to
God alone, in Whom good is wholly and essentially.
Another perfection answers to an absolute totality on the part of the
lover, so that the affective faculty always actually tends to God as
much as it possibly can; and such perfection as this is not possible so
long as we are on the way, but we shall have it in heaven.
The third perfection answers to a totality neither on the part of the
object served, nor on the part of the lover as regards his always
actually tending to God, but on the part of the lover as regards the
removal of obstacles to the movement of love towards God, in which
sense Augustine says (Questions. LXXXIII, qu. 36) that
"carnal desire is the bane of charity; to have no carnal desires is
the perfection of charity." Such perfection as this can be had in
this life, and in two ways. First, by the removal from man's
affections of all that is contrary to charity, such as mortal sin; and
there can be no charity apart from this perfection, wherefore it is
necessary for salvation. Secondly, by the removal from man's
affections not only of whatever is contrary to charity, but also of
whatever hinders the mind's affections from tending wholly to God.
Charity is possible apart from this perfection, for instance in those
who are beginners and in those who are proficient.
Reply to Objection 1: The Apostle is speaking there of heavenly
perfection which is not possible to those who are on the way.
Reply to Objection 2: Those who are perfect in this life are said
to "offend in many things" with regard to venial sins, which result
from the weakness of the present life: and in this respect they have an
"imperfect being" in comparison with the perfection of heaven.
Reply to Objection 3: As the conditions of the present life do not
allow of a man always tending actually to God, so neither does it
allow of his tending actually to each individual neighbor; but it
suffices for him to tend to all in common and collectively, and to each
individual habitually and according to the preparedness of his mind.
Now in the love of our neighbor, as in the love of God we may observe
a twofold perfection: one without which charity is impossible, and
consisting in one's having in one's affections nothing that is
contrary to the love of one's neighbor; and another without which it
is possible to have charity. The latter perfection may be considered
in three ways. First, as to the extent of love, through a man loving
not only his friends and acquaintances but also strangers and even his
enemies, for as Augustine says (Enchiridion lxxiii) this is a mark
of the perfect children of God. Secondly, as to the intensity of
love, which is shown by the things which man despises for his
neighbor's sake, through his despising not only external goods for the
sake of his neighbor, but also bodily hardships and even death,
according to Jn. 15:13, "Greater love than this no man hath,
that a man lay down his life for his friends." Thirdly, as to the
effect of love, so that a man will surrender not only temporal but also
spiritual goods and even himself, for his neighbor's sake, according
to the words of the Apostle (2 Cor. 12:15), "But I most
gladly will spend and be spent myself for your souls."
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