What Christian Perfection Is

550. (B) Method to be Followed. (a) First of all, the devout are to be taught that perfection is not properly situated in spiritual exercises, or in the practice of mortification, or in this or that devotion, but in the love of God for Himself, and in the love of neighbor for God: "Of itself and essentially, the perfection of the Christian life consists in charity, principally indeed according to the love of God, but secondarily according to the love of neighbor." This love indeed is not to be placed in sensible affection, but in the prompt and generous will of doing and suffering all things for God, and therefore of willing all things which God wills, because He wills them, in the way He wills, and as long as He wills. From this it follows that perfection is to be sought not in a few heroic acts, but in individual and ordinary actions performed for God with a prompt and fervent mind.²

² St. Thomas, 2. 2., q. 184, a. 3.

But since, in the present state, we cannot love God and neighbor as we ought unless we deny ourselves, mortification of the external and internal senses, and also of the passions, is a necessary means for attaining perfection: "But those who are Christ's have crucified their flesh with its vices and concupiscences."³ - Moreover, since we have been redeemed and sanctified through Christ, we cannot attain Christian perfection except through Christ, and with Christ, and in Christ: hence, in the present order, no one can be perfect except by intimate union with Christ. Therefore the greatest devotion must be inculcated toward Christ the Redeemer, and the various mysteries of Him, especially the Passion; and toward Christ hidden in the Eucharist, whose hidden life pious persons should strive to contemplate and imitate by devout visits.

³ Galat., V, 24. - Recall to memory what was said concerning the four wounds of human nature in the Treatise on God the Creator, n. 198.

But since Christ came to us through Mary, we can approach Him more promptly and safely through Mary: to Jesus through Mary. Nor indeed must devotion toward the Saints be omitted, who, since they have imitated Christ, can by examples and intercession lead us to the Lord. Yet let the confessor take care that this devotion be regarded only as a means for promoting imitation and love of Christ.

624. 1. St. Paul admonishes: "Above all things have charity, which is the bond of perfection";¹⁵³ for charity is the form of all the virtues, orders them to the supernatural end, and gives to them their proper notion of meriting eternal life. On account of this reason also our spiritual perfection depends upon the habit of charity, and the more perfect the degree of charity in a man is, the greater is his spiritual perfection. Wherefore St. Augustine says fittingly: "Charity begun is justice begun, charity advanced is justice advanced, great charity is great justice, perfect charity is perfect justice."¹⁵⁴ According to St. Thomas, the perfection of charity in this earthly life is exercised by man in two ways, namely in the first way, "that he appoint his zeal to having leisure for God and divine things, other things being passed over, except so far as the necessity of the present life requires; and this is the perfection of charity which is possible in the way; nevertheless it is not common to all having charity. In another way so that someone habitually places his whole heart in God, namely in such a way that he thinks or wills nothing which is contrary to divine love; and this is the perfection common to all having charity."¹⁵⁵ Therefore according to St. Thomas there are two grades of charity: the first common to all having sanctifying grace; the second belongs only to those who pass over all worldly things, insofar as is possible, and with all their powers devote themselves to divine things.

2. Charity, as an infused virtue, cannot be increased from our acts except through an increase of sanctifying grace, which we merit by our acts. Nevertheless, by our acts we can also remove impediments of charity and thus increase it indirectly. This indeed happens in this way. Manifold disordered cupidity prevents man from adhering to God with all his powers. Hence man is bound by repeated acts gradually to restrain that cupidity, and the more disordered cupidity has been subdued, the greater is the perfection of charity. Hence St. Thomas¹⁵⁶ says: "Perfection is considered as to this, that those things are excluded which are repugnant to the movement of love into God, as Augustine says in the book 83 Questions, q. 36, that the poison of charity is cupidity, perfection is no cupidity." But the acts by which passions are mortified and virtues are exercised pertain to the perfection of charity, not because they constitute it formally, but because they are commanded by charity and eliminate all opposed impediments. Therefore it cannot be concluded absolutely that those saints who exercised greater mortifications had greater charity and sanctity.

3. Whoever has a permanent disposition of loving God above all things and of committing no mortal sin can rightly be said to be in the state of perfection, because every permanent and stable disposition can be called a state. Nevertheless, under the state of perfection theologians are accustomed to understand something else, namely a certain kind of life in which the three evangelical counsels and a certain Rule approved by the Supreme Pontiffs are observed. But first of all it must be noted that the state of perfection accepted in this sense is not the same as perfection itself; for someone living outside that state can be most perfect; and conversely someone living in the state of perfection can be most imperfect, indeed even dwell in the state of mortal sin. Nevertheless this state is deservedly called the state of perfection, because a) its members are bound by profession to tend toward perfection and because b) they ought to employ the best means for attaining this perfection. For the obstacles of charity are disordered cupidity 1. of one's own excellence, 2. of carnal delights, and 3. of material goods. Furthermore this threefold cupidity is most efficaciously mortified by the vows of obedience, chastity, and poverty; and these three vows are perfectly observed in the state of religion according to Rules approved by the Supreme Pontiffs. Hence also the history of all ages proves that the most splendid examples of sanctity have shone forth in religious orders.

¹⁵³ Col. 3, 14.

¹⁵⁴ De nat. et grat. c. 70 (Migne, Patr. lat. 44, 290).

¹⁵⁵ S. theol. 2, 2, q. 24, a. 8.

¹⁵⁶ S. theol. 2, 2, q. 184, a. 2.

1. Before all things let him take care both to present to them a right idea of sanctity, which does not consist in long prayers and particular devotions, or in long delay in church, or in sensible piety, nor in fasts and austerities, external works, spiritual consolations, or extraordinary visions, but in a right intention and a life conformed to the will of God, and in a prompt and generous will of doing all things for God; and to excite and foster in them a great and constant desire of perfection, indeed of the greatest perfection, at which even they are not going to arrive, and a firm purpose of reaching it, "representing to them the merit which God has that He be loved, and the gratitude which we owe to Jesus Christ, who loved us even to dying for us; and also the danger in which all souls are placed who, called by God to a more perfect life, resist Him."²

² St. Alphonsus, o. c., n. 121.

The intention of the end, because it is the principle in things to be done, is naturally fitted to exercise the greatest influence on our whole activity. Hence it is necessary that we set before ourselves a lofty end of perfection, and indeed constantly; by this it will happen that we order all acts and the whole life to it, having been made indifferent to all the rest, and judging whatever does not conduct to it as lost.

II. In what the perfection of Christian life consists. - "Essentially the perfection of Christian life consists in charity," says St. Thomas, II-II, q. 184, a. 3; hence, a man will be the more perfect, the greater charity he has, by which the soul is joined to God. For "each thing is said to be perfect insofar as it attains its proper end, which is the ultimate perfection of the thing. But charity is what unites us to God, who is the ultimate end of the human mind," ibid., a. 1, and perfect beatitude. Hence by charity alone our mind is perfected and is able to rest peacefully.

Already St. Augustine says, De Nat. et Gr., c. 42, that the truest, fullest, and most perfect charity is justice, if, namely, charity itself is perfect.²

² Cf. Suarez, De Religione, Tr. 7, l. I, c. 3, n. 4.

Hence: 1) Since charity in this life is not in a consummated and perfect state, perfection in this life is only begun and incomplete: namely consummated and perfect charity is always actually borne toward God; this cannot happen in the present life, but only in the fatherland through the intuitive vision of God, ibid., a. 2; and q. 24, a. 8; q. 44, a. 4, ad 2.

2. Perfection does not formally consist in good works, fasts, prayers, alms, or in the exercise of moral virtues, even most perfect exercise, as in the evangelical counsels. For all these things are only means, instruments, and helps for acquiring perfection. Namely moral virtues and good works are a necessary means by which dispositions toward perfection are introduced into the soul, so that without them, according to the ordinary providence of God, it is impossible to obtain it; in the same manner as study is necessary for acquiring science, ibid., a. 3 and a. 1, ad 2. With greater reason the evangelical counsels are an opportune means, since they more efficaciously exclude all impediments of perfection or fervent charity, according to Christ, Mt. XIX, 21, so that now we tend more freely into God. - Therefore:³

³ Concerning these and the following, Suarez, l. c., n. 16 sqq., can also be seen.

a) Moral virtues also are said to furnish perfection, not however simply, but only in a certain respect, St. Thomas saying: "Christian life consists specially in charity, by which the soul is joined to God... And therefore according to charity the perfection of Christian life is attended to simply, but according to other virtues in a certain respect," a. 1, ad 2.

b) In the evangelical counsels there is perfection, not however essentially of itself, but only secondarily and accidentally, a. 3.

3. Nor does perfection formally consist in the virtues of faith and hope: for these in some way, even proximately, join us to God, and without them it is impossible to love God, unless, namely, we first know His goodness by faith, and hope for help and eternal life from Him. But nevertheless charity alone joins perfectly, because it makes a man adhere to God for His own sake, uniting the mind of man to God through the affection of love, so that, namely, man does not live for himself but for God, II-II, q. 17, a. 6 and ad 1: "But faith and hope make man adhere to God as to a certain principle from which certain things come to us... both knowledge of truth and attainment of perfect goodness. Therefore faith makes man adhere to God insofar as He is for us a principle of knowing truth; but hope makes him adhere to God insofar as He is in us the principle of perfect goodness, namely insofar as through hope we lean upon divine help for obtaining beatitude," q. 17, a. 6. Therefore charity is "more powerful, which attains God more... Faith and hope indeed attain God insofar as from Him there comes to us either knowledge of the true or attainment of the good; but charity attains God Himself, that it may stand in Him, and not that something may come from Him; and therefore charity is more excellent than faith and hope, and consequently than all other virtues," q. 23, a. 6.

Hence charity "holds itself nearer to the object, God... and in this way... it is greater than the others. For the others import in their notion distance from the object: for faith concerns things not seen, and hope concerns things not possessed. But the love of charity concerns what is already possessed: for the beloved is in a certain way in the lover, and the lover through affection is drawn to union with the beloved; on account of which it is said, 1 John IV, 16: He who remains in charity remains in God and God in him," I-II, q. 66, a. 6; II-II, q. 23, a. 6, ad 3. Hence charity alone remains in the other life, I-II, q. 67, aa. 3, 4, 6; but faith and hope without charity are unformed and dead, II-II, q. 23, a. 7; I-II, q. 65, a. 3; II-II, q. 4, a. 5.

Therefore perfection can fittingly be defined: charity prompt and ready for exercising acts, and those as perfect as can be.⁴

⁴ Suarez, o. c., l. I, c. 4, n. 19.

IV. Question II. In what does the spirit of Christian perfection chiefly consist? Answer: In charity and humility. Of the first now; of the latter, below. The fire of divine love, when the pitch of worldly and carnal affections has been consumed, kindles a heavenly flame, and makes us like to God and observers of his whole law, as Christ himself teaches in Matthew 22: Thou shalt love the Lord thy God, etc. Thou shalt love thy neighbour as thyself. On these two commandments dependeth the whole law and the prophets. Him whom you love, you do not injure, you do not visit with wrongs; you do not steal what is his; you do not blaspheme his name; you do not circumvent him with deceits or frauds; you carry out what pleases him; you do not rashly bring lawsuits against him; you abstain from the things that displease him. Behold how true is the saying of the Apostle: love is the fulfilling of the law.

IV. All those books, therefore, which neglect the aforesaid evangelical doctrine and the rules which Christ our Savior himself established for the curing of our diseases, which do not inculcate them, which swarm with definitions, petty distinctions, petty questions, and disputations devised by the wit of men, are unfit for instructing Pastors in the government of souls. You, therefore, Ministers of Christ, if the salvation of others and your own is dear to your heart, first of all bend your soul, your powers, and your studies upon the Gospels of Jesus Christ and the Pauline Epistles. Unless the doctrine of Christ is thoroughly known to you, how can you detect the falsity of human opinions? The evangelical doctrine is simple: it teaches not to cavil, nor to wrangle, nor to dispute, but to execute the divine law with a humble and docile soul; it inflames the heart and kindles the fire of divine love; it begets contempt of the world and of earthly things.

I. QUESTION I. What is the religious state? ANSWER. It is a way of arriving more easily at evangelical perfection. From the virtue of Religion, which is eminent among the moral virtues, this sacred state draws its name; and therefore it is called religious. It brings with it stability and immobility. That it may be such, it requires an approbation made by the Church, as is had from the Fourth Lateran Council, chapter Nimia. Necessary also is the profession of three vows according to some one of the rules approved by the Apostolic See. Hence individual Orders have their own proper rule and constitutions, to whose norm they compose the religious state.

II. QUESTION II. Whether Religious are bound under a grave precept to tend to perfection? ANSWER. This question needs perspicuous explication. All Christians, whether lay or ecclesiastical, whether secular or cloistered, are bound by a precept of aspiring to perfection. Perhaps to the unskilled this truth will be impassable. Let them know therefore that this perfection of which our discourse now is, is set in charity, as the Gospel and all the Fathers teach. Hence St. Thomas, II-II, q. 186, art. 2, describes the religious state as being a certain discipline or exercise of arriving at perfection. For that Religious might more easily and expeditiously attain this goal, they vow the three evangelical counsels, to which the rest are reduced. These three vows are instruments and as it were the wheels of the chariot which pave the way for attaining this prize. All the evangelical precepts are necessary means; the counsels are free instruments ordained to the precept of charity. This precept is the end and goal of all the precepts and counsels. Neither in the counsels therefore, nor in the other mandates, but in charity alone is evangelical perfection set, to which under precept all, both Christians and religious men, are bound to aspire. When Christ said Be you therefore perfect, as also your heavenly Father is perfect, Matthew 5, he intoned this not to monks, not to the cloistered, but addressed utterly the whole human race, since then there were neither monks nor cloistered.

III. With a gross error therefore are those Christians wrapped about who, reckoning this evangelical perfection to be something of supererogation and of counsel, and to belong only to religious men, attempt nothing for the attaining of it. Charity here separates the soul from the love of the world and of those things which are in the world, and joins it to God. And the more the soul is separated from the concupiscence of the flesh, from the concupiscence of the eyes, and from the pride of life, as St. John says, 1 epistle, chapter 2, the more intimately is it coupled to God. To this union with God all Christians are bound by precept. Therefore all Christians are obliged to tend to the perfection of charity. This only is the difference, that Christians are bound to run to perfection by the way of the precepts alone; but religious men, that they might more easily address that same goal, have embraced also the evangelical counsels, and by three solemn vows have imposed the same upon themselves to be observed.

IV. Christians therefore must needs be vigilant in observing the precepts, which enjoin a study of prayer, custody of the senses, compression of the flesh, equity, and purity of heart: because these and all the other mandates are, as has been said, necessary instruments for arriving at the perfection of charity, or union with God. And because this union is greater and more intense in one and less in another, therefore one becomes more perfect than another.

V. On the contrary religious men, besides these precepts, are bound to observe the three vows and their own rule and constitutions, which the holy Patriarchs, the divine Godhead breathing upon them, prescribed as means which help and more easily conduce to the goal set before them.

VI. Whence, you will say, can we gather that men, whether Christians or religious, fulfil this precept of aspiring to perfection? Christians who vigilantly abstain from vain pomps, from luxury, from display, from the occasions of violating the precepts of the Decalogue; who apply themselves to the study of prayer; who preserve justice and equity, and attribute to each what is his; who do to others what they would wish done to themselves; who fulfil the duties of their own state: these give signs that they walk by the way of evangelical perfection.

VII. If Christians themselves must fulfil the duties of their own state and the offices of ruling a family, of educating sons, of providing necessaries for their household, and all the rest; how much more are religious men bound to execute the duties, vows, rites, statutes, and laws of their own Religion? But whence can it be gathered that religious men bestow their labour with a sincere mind upon the study of perfection? Perhaps from the observance of silence, from assiduity of prayer, from the compression of the senses, of the flesh, and of the appetitions, from the execution of the vows of poverty, chastity, and obedience? Assuredly all these are signs. These are probable enough, but sometimes fallacious. For all these can be the fruits of hypocrisy. That a man may prepare himself a way to government, to prefectures, that he may procure for himself the estimation of a religious man and of an observer of his own institute, he can execute all the aforesaid, and under the cloak of sacred Religion become a martyr of the devil. What then are the arguments of a soul aspiring to Christian perfection? The exercises of charity; love toward all; patience and tolerance of injuries; candour of soul; sincerity of tongue; docility of mind; contempt of worldly things; the trampling down of political respects; the fortitude of an evangelical breast; a study of professing openly the discourses of Christ, hostile and adverse to flesh and blood; a neglect of one's own estimation and of worldly things. These are the indications which show a soul running in the stadium of Christian perfection. Since indeed means can be found without an end; but an end cannot subsist without means. Ceremonies therefore and observances of vows, constitutions, and other rites can appear outwardly destitute of the nuptial garment and covered with the mask of hypocrisy. But the exercises of charity, which are their end, cannot stand without the same.

VIII. Hence you may gather that those superiors of Regulars do not sufficiently satisfy their own office who in their Chapters continually cry out against certain transgressions of ceremonies, and scarcely inculcate anything else upon their subjects than the custody of silence, frequency of choir, and the observance of fasts and of certain genuflexions. I praise all these things; but I grieve at this, that they omit to exhort, persuade, and urge to the exercises of charity. For this flame being kindled in the souls of Religious, all the rest flow of their own accord. Charity indeed is a most fruitful plant bearing fruits ripe for eternity. Charity is kind, is patient, envieth not, dealeth not perversely, is not puffed up, beareth all things, endureth all things, seeketh not the things that are her own but the things which are Jesus Christ's, dreads not the power of the age, fears not the calumnies of adversaries; but with undaunted breast in word and work fulfils exactly the law of Christ and the duties of her own profession. That heavenly fire always burns where it is present, and continually emits flames. If it burned in the hearts of Superiors, beyond doubt it would send its sparks into the souls of subjects. Let those therefore who, the preaching of charity being neglected, inculcate only the observation of ceremonies, fill themselves with charity, that, pouring this into others, they may procure for themselves the best subjects.

IX. Charity joins souls with the sweetest covenant of benevolence, and makes them one heart and one soul. In that community in which aversions, dissensions, and contrary factions boil; in which Superiors put on the mask of prudence with craft and cunning, a double heart and an amphibological tongue, candour, sincerity, and affability being driven out — there assuredly the flame of charity does not burn, but a lying and worldly spirit, and that knowledge which St. James calls diabolical, dominates. If superiors play with words, tergiversate in deeds, deny, answer, delude, trim their sails, and set themselves against, as the reckonings of times bear, between subjects and the superiors themselves, their craftiness being detected, no sincerity, no candour of soul, no charity flourishes. But on the contrary murmurs, dissensions, aversions, and perpetual wars are carried on. Superiors who with open soul, sincere heart, and ingenuous tongue gather and embrace their subjects bind them to themselves and oblige them at that very time at which they deny favours, when they cannot impart them with the law safe. But let us return to the path from a digression otherwise opportune.

X. Those Religious therefore who, the exercise of prayer, mortification, penance, abstinence, and of their own rule and constitutions being neglected, perform only those things which they cannot omit; who indulge in games, storytelling, idleness, solaces, and diversions; who, taking up cape or cloak, go about the cities and follow after curious things; who, if the table be not furnished to their palate, murmur; who deride the exhortations and mandates of superiors, and jest, tell tales, and dispute about them — these run not the way of evangelical perfection, but of eternal damnation.

XI. That I may contract many things into few: all Christians, whether lay or religious, are bound to aspire to evangelical perfection by force of a precept binding under mortal sin, but by various means, which all lead by one and a narrow way to the same goal. Lay Christians by the exact observation of the precepts alone; Religious add to the execution of the precepts the observance of the three vows and of their own constitutions. These vows, these constitutions and rules are not, say the Fathers, packs and weights which oppress, but are wings which lighten the journey and raise upward. Wherefore the religious state is named a school of arriving more easily at the perfection of charity, to which all Christians are bound to tend. More gravely assuredly and more wickedly do Religious sin who violate this precept than lay Christians. Since religious men, instructed by God with a richer store of graces and gifts, can more easily and conveniently tread the narrow evangelical path. Therefore these are held sacrilegious, ungrateful, and most worthless servants of God, when they squander and dilapidate so many talents received from God. Since indeed, segregated from the cares of the world and from the dangers of the world to which wretched Christians are obnoxious, compelled to think nothing of food and clothing, they can most easily be free for God alone and for the observance of their own institute. Wherefore they will be beaten doubly, if they omit, much more if they contemn, the attaining of evangelical perfection.

XII. Theologians are wont to dispute whether the observance of the three vows suffice, the other laws being neglected which do not oblige to grave fault; and again they debate whether a continued transgression of those laws induce a virtual and interpretative contempt. But I settle the matter in few words. The three vows are common to all sacred Orders. Every religious Order is distinguished from another by its own peculiar statutes, rules, and constitutions. Therefore besides the three vows common to all, the observance of one's own institute is necessary; otherwise that Religious would be of no determinate Order who kept only the three vows. Necessary therefore is the observance of one's own rule and constitutions, that a man may be said to be free for the study of evangelical perfection.

XIII. Does the transgression of this or that monastic constitution intercept the way of Christian perfection? A constant and firm mind of fulfilling one's own profession is to be distinguished from the transgression of this or that law proceeding from a subreption of soul and from weakness. Daily we all fall. Those who from infirmity violate some law not obliging to fault, at least grave, stumble and in some manner limp on the way; but they rise again at once, and restore their mind and strength that they may run more swiftly; and because we are weak and infirm, we limp anew, and at the same time anew take up wings, more or less, according as the fire of charity burns more or less in the heart. Those therefore who from common infirmity violate some constitution are not outside the way of perfection, provided they keep a firm and constant mind of observing their own profession. On the contrary those who everywhere violate the peculiar laws of their own institute, caring nothing for the transgressions of the same, and persevering in the same corruption, are outside the narrow path, and run the broad and spacious way of perdition. Nor does it avail them at all that they dwell in Convents where the observance of the laws, at least for the greater part, has passed into desuetude, since no corruption prescribes against a law. In brief, the vows and the constitutions are joined by a reciprocal knot. The constitutions are the safeguards of the vows; the vows are the bulwark of charity. Charity, the vows, and the constitutions hold out mutual hands to one another. This knot being gravely injured and broken, the whole edifice must needs fall. Those who with deliberate mind violate their own constitutions indiscriminately lie, if they boast either the observance of the vows or the exercise of charity.

XIV. Three vows are necessary for constituting the religious state, and indeed emitted with a solemn rite in the face of the Church: for that state includes firmness and stability. These three vows of poverty, chastity, and obedience denounce perpetual war upon the three evils of the world which St. John describes, 1 epistle, chapter 2: All that is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life. Of these three vows the discourse will presently return. Meanwhile if you desire more on this matter, read St. Thomas, II-II, q. 186, articles 6 and 8.

IT IS CERTAIN, as the holy Doctor says dist. 17, last question, that there are some perfect in Charity, even in the wayfaring state. That perfection is twofold, as D. Bonaventure teaches 3. dist. 30, question 2. One is of necessity, which excludes mortal sin, by observing the law: the other of supererogation, of which Matth. 19. If thou wilt be perfect, go, etc. But the perfection of this life is that in Charity of which the latter speaks, Ioan. 3, not one that excludes even venial sins; for this is the perfection of the fatherland, while this other is that of the way, of Christ, and of his sweetest mother, as S. Bonaventure indicates loco cit. and the Council of Milevis defines cap. 6, 7, and 8. and the Council of Trent session 6, cap. 11 and can. 13. Hence D. Augustine Lib. 1. de doct. Christ. cap. 39. concludes that there is no perfection in the way equal to the perfection of some blessed soul. Therefore in this life there is perfect charity, as D. Augustine says above, and D. Bernard serm. 2. de S. Michaële, when, the passions having been tamed, the soul is found expedite for the acts of the virtues. The Charity of the way is divided into the Charity of Beginners, of the Proficient, and of the Perfect. See D. Thom. art. 8.

IT IS PROVED by D. Bonaventure primo, dist. 27. part. 2. quaest. 2. Forms are intensified by approach to their term and by the removal of the admixture of the contrary, from Aristotle 3. Top. cap. 4. and 3. Phys. text 19. but as concupiscence diminishes, Charity in the way is increased and perfected, from D. Augustine Lib. 83. qq. question 36. and in Enchir. last chapter; which is 121. For the fervor of Charity is intensified, which leads to perfection, although the degrees of Charity themselves would also be increased even if concupiscence were not present, as is evident in the Angels, and in Adam innocent, in whom Charity would have been increased confess. cap. 29. He loves thee less who loves something with thee which he does not love for thy sake.

[Page 104 of the 1676 edition is missing from the only scan of this volume available to us, and therefore from this text. It held the end of Question XIII and the heading and beginning of Question XIV; the heading is supplied from the printed index.]

The state of perfection can be considered in three ways, with the Saintly Doctor here, in the sermon cited, namely according to profession, conversation, and contemplation; the Perfection of profession shines forth especially in Regulars, not in the fact, so to speak, but in the becoming; since they are bound to labor for its acquisition: the Perfection of conversation shines forth especially in Bishops, whose it is to behave well in the house of God, as D. Paul writes to Timothy, who was a Bishop, 1. Tim. 3. that you may know how you ought to behave in the house of God; and since this conversation is of immense burden, and honor; hence it is that Bishops are supposed to be in the state of perfection, as I shall say below. Finally Contemplation has its place in those leading a solitary life; whether this be cenobitic, or eremitic; for below, where I treat of the active, and contemplative life, I shall show that both can serve contemplation.

But the Saintly Doctor teaches that these states of perfection consist in their own governance, and the exclusion of sin; whence he says that they are signified by those three Kings, of whom Eccl. 49. says that they alone sinned not: besides David, Ezechias, and Josias, all the kings committed sin. In David, who is interpreted desirable in countenance, the perfection of contemplation is shown: in Ezechia, which name signifies the help of the Lord, perfect conversation is indicated, which needs to lean on divine help: in Josias, however, who is interpreted, in whom is sacrifice, perfect profession is designated, sacrificing itself in Religion: But since various grades, and modes of perfection, which are exercised in this life, can be numbered with these, I shall discuss this material more aptly in several doubts.

I assert that Christian perfection consists especially in Charity. Thus D. Bonav. in Apol. pauperum, cap. 3. primae responsionis, D. Thom. art. 1. et 3. and commonly Valencia disp. 10. quaest. 2. puncto 1. Tannerus disp. 6. quaest. 3. dub. 1. num. 9.

IT IS PROVED first by D. Bonaventure. Perfection consists principally in that which is the root, form, end, complement, and bond of perfection: such is Charity: Therefore. The minor is proved from Rom. 13, the end of the law is charity, Matth. 22, On this commandment hangs the whole law, 1 Cor. 13, And if I have not charity, I am nothing, ad Coloss. 3, But above all things have charity, which is the bond of perfection.

IT IS PROVED second by D. Bonaventure here, and in the preceding chapter, and by D. Thom. art. 1. with an excellent argument: Then each thing, ordered to an end, is perfect when it is joined to its end; but man is joined to his end, that is, to God, through Charity: Therefore. The minor is evident from 1 John 4, He that abideth in charity abideth in God, and God in him.

S. Bonaventure observes, moreover, that perfection simpliciter consists in the Charity of God, and secondarily of neighbor; yet that it consists secundum quid in certain other things, as dispositions and instruments, which Charity uses and is accustomed to use, according to that 1 Cor. 13, Charity is patient, is kind, etc. For just as natural life does not consist solely in its essential parts, but also in certain dispositions, whence it is called life in the blood, so too the spiritual life: D. Thom. ad 2. subscribes, and Valencia disp. 10. q. 2. Thus he observes with D. Thom. ad 3., from D. James cap. 1., that patience worketh a perfect work in order to Charity, from which tolerance arises, as is said Rom. 8.

Hence also you will perceive it to be true what S. Bonaventure here and D. Thom. art. 3. teach, that man's perfection essentially consists in the observance of the divine precepts, but accidentally in the counsels; for essential perfection stands in the Charity of God and neighbor, and in certain other virtues which are precepted; the counsels, however, lead to Charity, but not necessarily; for Charity can exist without them, yet it can more easily exist with them.

Whence the Saintly Doctor observes that Charity has a threefold state. One indeed the lowest, in the observance of the commandments of the law; the second the middle, in the observance of the counsels; the third the highest, in the fruition of eternal joys. Therefore a threefold difference of perfection is assigned in Scripture. One of necessity, of which Deuter. 18, Thou shalt be perfect and without spot before the Lord thy God; the Gloss says: without criminal spot. Of this S. Prosper, lib. de vita contemplat. lib. 3. c. 15: Perfect are they who, willing what God wills, acquiesce in no sins by which He is offended.

The second is the perfection of supererogation, of which it is said Matth. 19, If thou wilt be perfect, go, sell all that thou hast, and give to the poor. Of this D. Jerome says, epist. ad Heliodorum: The perfect servant of Christ has nothing besides Christ; or if he has anything besides Him, he is not perfect.

The third is the perfection of ultimate fullness; of which Proverb. 4, The path of the just, as a shining light, grows and proceeds unto the perfect day, that is, to the Charity of the divine vision. Of this D. Augustine, solil. 1. cap. 6.: Truly perfect virtue is reason arriving at that end which blessed life attains. All things, both counsels and precepts, are referred to the fulfillment and observance of Charity, which the Apostle thus describes, 1 Tim. 1: Charity is the end of the commandment, from a pure heart, and a good conscience, and an unfeigned faith.

Hence the Saintly Doctor gathers that the perfection of precept is distinguished from the perfection of the counsels; for the latter is compared to the former as the more perfect to the less perfect, as D. Ambrose says lib. 1. de offic. cap. 11.

Now this difference consists in this, as the Saintly Doctor says: that essential perfection, or that of precept, is such that it bears upon natural good so conformably that if it does not bear upon it, we find turpitude in the act and deformity; but concerning positive divine precepts, that if we do not pursue them, we find God offended and punitive; whereas in pursuing the counsels we are so placed that, if we desist from them, we incur neither deformity nor the wrath of God.

Hence the Saintly Doctor goes on to show whence we may distinguish precept from counsel in the divine law. Valencia hands down many marks of this matter, but the Saintly Doctor says better: That is to be judged handed down by way of counsel by which we are conformed to God Christ in goods whose lack is not at once against the virtue of Charity or another necessary virtue joined to it; but the evil proposed to be shunned is not contrary to virtue, such that at once, if we incur it or pursue the opposite good, we become deformed and the enmity of God is imposed upon us. But that is recognized as precept which, if omitted, we are at once turned away from God and converted to some one of those three goods, that is: Either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life.

It will indeed be a counsel by which occasions and incentives are avoided. Thus, to avoid the concupiscence of the eyes, they urge that all temporal things be relinquished, Matth. 19, If thou wilt be perfect, go, sell all that thou hast, and give to the poor. To perfectly turn aside the occasion of the pride of life, he says Matth. 16, If any man will come after me, let him deny himself, and take up his cross, and follow me. But to perfectly turn aside the concupiscence of the flesh, he teaches that all experience according to the generative power be cut off, saying Matth. 19, There are eunuchs who have castrated themselves for the kingdom of heaven; he that can take it, let him take it.

IN this threefold supererogative declination, therefore, both sacred Scripture insinuates and true Doctors assert, and the Holy Fathers, the institutors of religious orders, affirm, that the first part of every evil of triple origin consists in the Evangelical perfection. Thus the Saintly Doctor.

From which you also have that the distinction of things precepted from Counsels is to be drawn from Scripture and the judgment of the Church, as Valencia also teaches most excellently.

HENCE he also gathers, together with D. Thom., that to relinquish all things is not essentially necessary to essential perfection, but to the accidental perfection of supererogation.

YOU OBJECT. The counsels are about those things to which the precept is ordered: Therefore there is not a twofold perfection. The antecedent is proved: for the counsels are ordered to Charity, which stands in union with God; but the precept of Charity is ordered to this, that we love God more and more, and this is for the counsels to be about the better good.

IT IS ANSWERED that the counsels are about the better good superadded to the precepts, and thus it is not about the better good standing within the limits of the precept of Charity, that we love God with the whole heart, but about the better good which is added in act, as to do good to an enemy even beyond necessity, as is said Matth. 5. Whence there also is added: Be you perfect as also your heavenly Father is perfect; for that is another perfection imitating God, who with overflowing kindness does good abundantly even to enemies. Thus answers the Saintly Doctor, and with him Valencia disp. 10. quaest. 2. puncto 1.

SINCE essential perfection consists in Charity, and God cannot be loved by us either on the side of the object, as much as He is lovable; or on the side of the power, so as to love Him always and most intensely in act, but He can only be loved so much that He be preferred in estimation to all other things, and indeed things that are an impediment to Charity be avoided by relinquishing them, such as riches, etc., but all venial sins cannot be avoided. Hence the Holy Doctors infer that the highest perfection of Charity cannot be had in this life. The perfection of beginners is to relinquish those things that are opposed to Charity. The same, but more perfect, is also that of the proficient: but that of the perfect and of religious is to relinquish those things that do not allow one to tend freely toward God.

AS TO beginners, it is proved by D. Bonaventure lib. 1. Pharetrae, cap. 33. et 34. from the Fathers.

D. GREGORY lib. 31. moral. cap. 17.: The beginnings of converts are mixed with good morals and bad: because the new life is already being lived by intention, and the old is still retained by habit. And homil. 13. in Ezech.: The way of God is narrow for those who are beginning, and broad for those already living perfectly. And hard are the things which we set before the mind spiritually against custom, and yet the burden of God is light, after we have begun to bear it.

CASSIODORUS in Psalm.: The beginning of perfection is to relinquish carnal vices, etc.

D. BERNARD serm. 4. de Assumpt.: In the first stages of conversion the temptation of an evil habit is wont to rise up more fiercely, and scarcely can the fiery darts of the devil be extinguished.

OF the proficient he brings other authorities of the Fathers, cap. 34.

D. GREGORY homil. 10. in Ezech. says: The more we advance in knowledge, the more we are indignant with ourselves over perverse work.

D. JEROME epist. 4. ad Rusticum monachum: Turn your gaze backward, and anxiously ponder what is past, considering by no means what others do badly, but what good you ought to do. And let not the multitude of sinners lead you astray, but rather imitate the examples of the saints.

THE SAME epist. 14.: Let grace grow in you with the years, let justice grow with age, and let your faith seem the more perfect, the older you are.

S. AUGUSTINE serm. 15. de verb. Apost.: Let what you are always displease you, if you wish to arrive at what you are not yet. For where you have pleased yourself, there you have remained. But if you have said: it suffices, you have perished. See other things there.

OF the perfect, c 35., he brings forth other sayings of the Holy Fathers.

D. GREGORY lib. 19. moral. cap. 8.: Each one is so much the more perfect as he more perfectly feels the pains of others; and lib. 8. cap. 30.: It belongs greatly to the perfect so to seek the glory of the author in the work offended, that they know not how to rejoice in exultation over praise offered to them privately.

And lib. 6. cap. 8.: Each perfect man, when he has conquered vices in himself, at once girds his mind also against the wounds of passion.

And lib. 5. cap. 13.: But he is perfect who is not impatient at the imperfection of his neighbor. For he who, not being able to bear another's imperfection, deserts his neighbor, is himself a witness to himself that he has not yet perfectly perfected.

D. AUGUSTINE lib. de spiritu, et litt. c. 36.: As it seems to me, in that justice which is to be perfected, he has advanced much in this life who has learned by advancing how far he is from the perfection of justice.

THE SAME D. Augustine de vita beata, disp. 3.: No perfect man has need of anyone; and what seems necessary to the body he will take, if it is at hand; if it is not at hand, the lack of these things will not break him.

D. ISIDORE, de summo bono, lib. 2. cap. 29.: As the crime of falsehood is dreaded by the proficient, so idle words are anxiously avoided by perfect men.

THE SAME, cap. 18.: Sins that are light to beginners are judged grave by perfect men.