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Objection 1: It would seem that whoever is perfect is in the state
of perfection. For, as stated above (Article 3, ad 3), just as
bodily perfection is reached by bodily growth, so spiritual perfection
is acquired by spiritual growth. Now after bodily growth one is said
to have reached the state of perfect age. Therefore seemingly also
after spiritual growth, when one has already reached spiritual
perfection, one is in the state of perfection.
Objection 2: Further, according to Phys. v, 2, movement "from
one contrary to another" has the same aspect as "movement from less to
more." Now when a man is changed from sin to grace, he is said to
change his state, in so far as the state of sin differs from the state
of grace. Therefore it would seem that in the same manner, when one
progresses from a lesser to a greater grace, so as to reach the perfect
degree, one is in the state of perfection.
Objection 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 (Article
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 (Question 183, Article 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 Kgs. 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 [Question 183, Article 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 (Mt. 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 to Objection 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 to Objection 2: This argument also regards the interior
state. Yet when a man passes from sin to grace, he passes 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 to Objection 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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