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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.
Objection 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.
Objection 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 Jn. 4:16). Therefore the perfection of the
Christian life consists radically in charity.
Reply to Objection 1: The perfection of the human senses would seem
to consist chiefly in their concurring together in the unity of truth,
according to 1 Cor. 1:10, "That you be perfect in the same
mind [sensu], and in the same judgment." Now this is effected by
charity which operates consent in us men. Wherefore even the
perfection of the senses consists radically in the perfection of
charity.
Reply to Objection 2: A man may be said to be perfect in two ways.
First, simply: and this perfection regards that which belongs to a
thing's nature, for instance an animal may be said to be perfect when
it lacks nothing in the disposition of its members and in such things as
are necessary for an animal's life. Secondly, a thing is said to be
perfect relatively: and this perfection regards something connected
with the thing externally, such as whiteness or blackness or something
of the kind. Now the Christian life consists chiefly in charity
whereby the soul is united to God; wherefore it is written (1 Jn.
3:14): "He that loveth not abideth in death." Hence the
perfection of the Christian life consists simply in charity, but in
the other virtues relatively. And since that which is simply, is
paramount and greatest in comparison with other things, it follows that
the perfection of charity is paramount in relation to the perfection
that regards the other virtues.
Reply to Objection 3: Patience is stated to have a perfect work in
relation to charity, in so far as it is an effect of the abundance of
charity that a man bears hardships patiently, according to Rm.
8:35, "Who . . . shall separate us from the love of Christ?
Shall tribulation? Or distress?" etc.
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