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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
(Question 24, Article 9), where we were treating of charity.
Therefore it would seem that the differences of states should not be
assigned in this manner.
Objection 2: Further, as stated above (Article 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.
Objection 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 (Articles 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 (Article 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 (Rm.
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 (Rm. 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 to Objection 1: Freedom from sin results from charity which
"is poured forth in our hearts by the Holy Ghost, Who is given to
us" (Rm. 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 to Objection 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 (Article 1).
Reply to Objection 3: As already observed (Article 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.
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