The Obligation of Tending to Perfection

I. Nature of the obligation. The pursuit of acquiring perfection, or tendency toward perfection, consists in this, that someone: 1st, observes the means which oblige under grave sin; 2nd, does not contemn any means annexed to his state, even if not imposed under grave sin; 3rd, habitually observes the means which do not oblige under grave sin, but nevertheless are annexed to the state by force either of vows, or of rules and constitutions, or of ecclesiastical precept (St. Alphonsus IV, 9-11; cf. St. Thomas 2-2, q. 186, article 9).

II. The existence of the obligation is deduced both from can. 488, 1st (n. 1212) and 593 (n. 1215), and from the fact that a religious "by force of profession is held to advance in some way in the way of perfection. Because by force of profession he is held to will to preserve his state, which is of perfection or of those tending to perfection, although according to itself it is not of precept but of counsel; but this is intrinsically to will to tend toward perfection" (St. Alphonsus IV, 9; cf. St. Thomas 2-2, q. 186, articles 1 and 2).

Corollary I. A religious sins gravely against the obligation of tending toward perfection: 1st, who does not observe a means which obliges under grave sin; 2nd, who from contempt neglects a means annexed to his state, even if it is not imposed under grave sin (St. Thomas 2-2, q. 186, articles 2 and 9; St. Alphonsus IV, 10).

Corollary II. He sins lightly against the obligation of tending toward perfection who habitually neglects means which are annexed to the state, but do not oblige under grave sin (St. Alphonsus IV, 11).

Corollary III. He does not sin against the obligation of tending toward perfection: 1st, who is not yet actually perfect (St. Thomas 2-2, q. 186, article 1, ad 3; St. Alphonsus IV, 9); 2nd, who now and then does not observe a means which is annexed to the state but does not oblige under grave sin; 3rd, who neglects means not annexed to his state (St. Alphonsus IV, 9).

— He who must profess a state must at the same time profess the things which the truth of the state requires. But by his profession the religious is obliged to his state, which is one of pursuing perfection.

Therefore by an obligation formally distinct from the vows, the religious must tend toward the perfection of Christian charity.

But materially, positively, it is enough that the professed pursue perfection through the vows which are joined to profession and through toleration of the governance of his Institute.

Negatively, however, from this the religious is prohibited under grave sin: a. positively to contemn or cast away perfection; b. frequently to break vows or other grave precepts, for this is repugnant to a habitual effort toward charity; c. by contempt of the rule or of the power of the Superior, or by a manner of acting by which grave danger of expulsion is induced, virtually to cast away the yoke of religion or the state.

1179. Principle. - A religious is held, not indeed to be perfect, but to tend in some way to perfection.

I say: 1° He is not held to be perfect, as a Bishop, who by force of his duty is obliged to acts of perfection, for example to laying down life for the sheep, since a religious per se, or by force of his state, is not held to acts of this kind.

I say: 2° He is held in some way to tend to perfection. For obligation to the evangelical counsels implies obligation of tending to perfection, since once these are observed, by that very fact you tend to this. For by exercising himself in these counsels, on the one hand he removes from himself the obstacles of charity or perfection, namely the threefold concupiscence, of the eyes by poverty, of the flesh by chastity, and the pride of life by the exercise of humble obedience; but on the other hand the observance of the same counsels disposes man so that he may become wholly God's, by handing over to Him all the things which he has, namely the goods of fortune by poverty, the body by chastity, the soul by obedience.

1180. Questions. - Query 1° By what means is a religious held to tend to perfection?

Resp. 1° He is held to tend primarily through the essential means of the religious state, namely through the observation of the three vows of poverty, chastity, and obedience.

Resp. 2° He is held to tend secondarily also through accidental means, namely through the proper rules of the Order, at least by not contemning those helps. But then the religious is judged to omit the rules from contempt when he transgresses them with the mind of not subjecting himself to them or to his Prelates; or if he holds them as empty.¹

1181. • Query 2° When does a religious sin gravely against the precept of tending to perfection?

Resp. In this he offends gravely: 1° If he infringes the vows very often in a grave matter, as is clear; because he omits means essential and consequently altogether necessary for preserving this obligation. - Thus all. 2° If he generally transgresses the rules from contempt, as has just been said. But otherwise, if he violates them led by concupiscence, or because he thinks they are not necessary for him for salvation, or if he thinks that they are not prescribed under grave obligation. For to transgress rules in matters of slight moment, even from custom, contempt being set aside, does not exceed venial sin. - Thus expressly St. Alphonsus.²

1182. • Query 3° Whether a religious sins gravely who intends to observe only the mandates obliging under grave obligation, and to care in no way concerning the rest?

Resp. The denying opinion is the more common, and to St. Alphonsus³ the more probable. The reason is that by the very fact that the religious wishes to fulfill those several things which oblige under grave obligation, he already tends to perfection, since he wishes to fulfill several things which with respect to others do not oblige, but are of mere counsel.

Moreover the Holy Doctor rightly notes that a religious so disposed can be living in grave danger of sinning mortally under other heads, for example by reason of danger of transgressing the vows, or of inflicting grave damage on Religion as to discipline, etc.

III. Is there an obligation of tending to perfection? - An obligation of tending to perfection in some way lies upon all; for, as St. Thomas says, q. 186, a. 2, ad 2: "Just as all are held to love God from the whole heart... so also all, both religious and seculars, are held in some way to do whatever good they can: for to all in common it is said, Eccles. IX, 10: Whatever your hand can do, work earnestly. Yet there is some manner of fulfilling this precept by which sin is avoided, namely if a man does what he can according as the condition of his state requires, provided contempt of doing better things is not present, by which the soul is hardened against spiritual progress."

The tendency to greater perfection of itself belongs only to counsel, namely "insofar as from the affection of man there is excluded not only that which is contrary to charity, but also all that which impedes the affection from being directed totally into God; without which perfection charity can exist, as in beginners and proficients," II-II, q. 184, a. 2.

Hence: 1) it is said to all, even laymen, Mt. V, 48: "Be therefore perfect, as also your heavenly Father is perfect"; Jas. I, 4: "Patience has a perfect work, that you may be perfect, lacking in nothing"; and Eph. VI, 13: "Take the armor of God, that you may be able to resist in the evil day, and in all things stand perfect."

2. Nevertheless a higher perfection can also be required in a man "according as the condition of his state requires," II-II, q. 186, a. 2, ad 2, as in priests, q. 184, aa. 6 and 8, and Supplement, q. 35, a. 1, ad 3.

3. Likewise greater perfection befits religious, as those who are in the state of tending to perfection, and with greater reason bishops, II-II, q. 186, aa. 5, 6, 7.

2152. • Principles. I. A Religious is held, UNDER GRAVE obligation, to tend to perfection. - For by force of his profession he is bound to wish to preserve his State, which is a state of perfection, or a state of those tending to perfection; although this perfection, of itself, is not of precept but of counsel.¹⁸

2153. • II. A Religious is bound to strive toward perfection: - 1) through ESSENTIAL means, which are the exercise of virtues, assiduity in prayer, and frequentation of the Sacraments; - 2) through the GENERAL means of regular life, i.e. through observance of the vows, for by these the roots of worldly life are cut away; - 3) through the SPECIAL means of his Order, i.e. through at least imperfect observation of the rules, which are not only as it were the outer wall of the vows, but also means necessary for attaining the special end which each Religion has proposed to itself for serving God and perfecting its own members.¹⁹

Hence, a Religious sins gravely against the obligation of tending to perfection: 1. If he casts aside all the means of perfection; for then he is not in the way of salvation. 2. If he frequently infringes the vows in a grave matter; because the vows are to be observed not only by reason of themselves, but also insofar as they are essential means of perfection. - 3. If he violates the rules of the Order from contempt, or with grave detriment to common discipline, as will be explained below (cf. n. 2170).

2154. IT IS ASKED. Does a Religious sin gravely who wishes to observe only those rules which oblige UNDER MORTAL sin, and to neglect the others?

Resp. St. Alphonsus: "Many excuse him; but many do not. But Sanchez says knowingly that it will happen with difficulty that such a one be excused from mortal sin, at least from other heads, namely on account of the danger to which he exposes himself, either of offending against the vows or of inducing relaxation of the rule in the Community"²⁰ (cf. n. 343).

PERFECTION consists in Charity, which is the bond of perfection, as is said: Colossians 3.

The Seraphic Doctor notes five kinds of perfections.

THE FIRST is necessary, of which Matt. 5: Be you perfect, as also your heavenly Father is perfect, as Bellarmine also notes, on monks, chapter 9.

THE SECOND perfection is of counsel, which keeps the Evangelical Counsels, of which Matt. 19: If you will be perfect, go, sell all that you have, and give to the poor.

THE THIRD is the perfection of prelacy, or due from the office of Prelate. Of this Luke 6: Every one shall be perfect, if he be as his master.

THE FOURTH is the perfection due from good example, enjoined upon us. Of this Genesis 6: Noë was a just and perfect man in his generations. To avoid scandal.

THE FIFTH is the perfection of tranquillity, by which the best works are chosen. Such is that of which it is said, 1 John 4: Perfect Charity casts out fear, and by which Blessed Teresa vowed always to do those things which she understood to be more perfect.

Therefore a man perfect in the first perfection is bound to the precepts. Thus Matt. 19: If you will enter into life, keep the commandments. By which he shows that by the sole observance of the commandments one arrives at eternal life. But in this he is not bound to that perfection of guarding every single word, of which James 3: He who offends not in word: the same is a perfect man.

But one perfect by reason of the obligation of a vow is bound to the promises.

Likewise a Prelate to the works of his office to be executed, etc. See St. Bonaventure.

THAT a Religious is bound to perfection, not indeed to have it in act, but to pursue it, the Doctors commonly grant with D. Bonaventure lib. 1. de professio religiosi, cap. 1. and in the questions on the Rule, quest. 16. and p. p. de Eccl. Hierarch. cap. 2. 3. and 4. and part. 4. cap. 4. Thus D. Thom. 2. 2. quest. 184. art. 5. ad 2. and quest. 186. art. 2. and 9. and there Cajetan, Abul. quest. 144. on cap. 9 of Matthew: Astensis sum. 2. part. tit. 47. art. 1. quest. 3. Carthus. de reform. claustr. lib. 1. art. 1. D. Antonin. 3. part. tit. 16. cap. 1. §. 1. Angelus verb. Religiosus, num. 27. Sylvester ibi 1. quest. 3. Armilla n. 5. Tabiena quest. 4. Navarro com. 1. de Regular. num. 10. disto 10. Corduba in reg. S. Francisci, cap. 1. quest. 3. disto 2. Viguer. lib. Instit. cap. 7. §. 1. Azor lib. 11. tract. 1. Instit. cap. ult. question 11. Valentia disp. 10. quest. 4. puncto 4. Bannes prima secundae, quest. 33. art. 3. dub. 3. Manuel qq. regul. tract. 3. quest. 48. art. 1. Beltram. tract. de voto paupert. cap. 3. Sanchez in Decal. Tom. 2. lib. 6. cap. 5. The reason of D. Bonaventure is, because this is the School of virtues. Therefore Christ says, Matth. 19. If you will, etc. This opinion is terrible to many Religious, as Balleus says V. obed. num. 17. with Navarro com. 1. de Reg. num. 10.

Yet all are not bound to pursue every perfection, but according to the condition of their rule. Thus D. Bonaventure in the epistle to the Provincials, and Custodes, and in the places adduced, and D. Thom. quest. 186. art. 2. and the rest with the Holy Doctors.

The REASON of D. Bonaventure, in the places adduced, is, because religions are instituted by the mind of their Founder, and with the confirmation of the Apostolic See, like ranks arrayed for attaining some end by the use of certain means: Therefore one must insist only on these; otherwise there will never be a firm exercise of virtues in any religious.

But there is a difficulty: Whether this is enjoined upon us by a particular precept.

I ASSERT that it is not a particular precept. This is the opinion of D. Bonaventure, who in the places cited, and everywhere enjoins and declares perfection through the observance of the rule. Therefore Cajetan also quest. 186. art. 6. Corduba cap. 1. of the Rule, quest. 3. dict. 3. — who seem to assert that it is a particular precept — conclude that contempt of the rule, and of this obligation of tending to perfection, are inseparable.

It is proven first by D. Bonav. de profess. relig. cap. 1. for Apoc. 2. Christ, rebuking that Prelate who had already become tepid, says: I have a few things against you: because you have left your first charity: wherefore do penance, and do the first works.

There nothing else is enjoined than that he resume the first works of virtue, especially charity, and retrace the interrupted way through the byways: Therefore those works of charity suffice for attaining the end. For thus also it is said in Eccles. 9.: Whatsoever your hand is able to do, work it earnestly; and this is said even to seculars, to whom nevertheless no one would say that perfection has been enjoined by a distinct precept: Otherwise all mortal sins would have to be doubled, which not even the most fearful would say. Thus also a religious, as often as he violates the vows or precepts, would commit twin mortal sins, which is unheard of, nor are sins to be so multiplied without cause, as Sanchez warns, num 5.

But the question is, when exactly is one at fault against this obligation?

D. Thomas quest. 186. art. 2. and 9. and Cajetan on that art. 2. and 9. D. Antoninus, Angelus, Armilla, Valentia, adduced num. 1. say that one contravenes it when there is contempt of the counsels, by which perfection is attained; and Valentia disp. 10. quest. 4. puncto 5. col. penult. with Cajetan explain this contempt to be when a Religious transgresses the rules because he is unwilling to subject himself to them. But Cajetan speaks of religious and seculars, as Azor notes, tract. 1. lib. 11. cap. ult. question 11.

BUT Sylvester verb. religio 1. quest. 3. Tabien. quest. 4. Corduba in Reg. cap. 1. quest. 3. dicto 3. say that to despise is not to esteem; and therefore that religious despises perfection who has no intention of tending toward it; Even if such a one does not sin out of contempt, but out of negligence, or cupidity. In the same manner speak D. Antoninus, Angel. and Sylvest. n. 1. adduced, with D. Thom. quest. 184. art. 5. ad 2., that religious are liars as often as they turn their mind away from the perfection they profess. Where Cajetan at the end, and Navarro Commentar. 1. de regular. num. 10. judge that D. Thomas in this place holds this to be a mortal sin; otherwise there would be no difference between religious and seculars; for these too sin mortally by despising the counsels, and thus the question about the obligation of the Religious by reason of his state, which is the school of perfection, would be empty.

1. D. BONAVENTURE in Compend. Theol. verit. lib. 5. cap. 6. says that a Religious is bound to perfection, because all things are renounced: but seculars to the precepts, without which Charity is not had. He has nearly the same in Apolog. Paup. cap. 3. resp. prima, where he says that the perfection of a religious consists in the observance of the counsels of the Gospel. And he explains this thus: as perfection, necessary to all, is the observance of the commandments, so the Gospel perfection of a religious consists in avoiding also those things which are occasions of sins, which are enumerated by D. John, epist. 1. cap. 2. Whatever is in the world is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. But the incentives of the concupiscence of the flesh are avoided by the Vow of chastity, Matth. 19. There are Eunuchs, etc. The incentives of the concupiscence of the eyes, by the counsel of Christ, Matth. 19. If you will be perfect, etc. The pride of life, by the counsel of the same Christ, Matth. 16. Whoever wills to come after me, let him deny himself, etc. By the Vow of obedience, which is not extended to all the objects of the will, as I showed at length with D. Bonav. Tract. de voto, disp. 2. sect. 2. quest. 2. And in this threefold declination from evil, and from its origin, the first part of Gospel perfection consists, as Sacred Scripture intimates and the Holy Fathers, Founders of Religions, affirm.

THEREFORE in these declinations from evil, and from its occasions, he places the first part of Gospel perfection.

The SECOND, however, consists in the supererogatory pursuit of good through the active and contemplative life toward God; through vehement charity toward one's neighbor, through great beneficence toward enemies, concerning which Matth. 5. Do good to those who hate you, Be you perfect, etc.

The THIRD in the supererogation of undergoing adversities, by bearing them with a joyful mind, as it is said in James 1. Count it all joy, when you fall into various temptations.

He says that indeed the first three fall under vow. Therefore the Holy Father Francis hands down the rule: The rule of the Friars Minor is this: to observe the holy Gospel of our Lord, living in obedience, without property, and in chastity.

BUT he places the other three as things to be desired admonishingly, commending them: Let the brothers attend that above all they ought to desire to have the spirit of the Lord and His holy operation, to pray always to God with a pure heart, and to have humility and patience in infirmity and tribulation, and to love those who persecute us.

He SUBJOINS, however, that religious are bound to perfection by vow, and some by reason of state, that is, Bishops, who are bound to the acts of perfection.

And he places this perfection in the observance of the vows and precepts of the rule, and concludes: From all these it clearly appears that the vow of religion places one in the state of perfection.

From these I deduce those two assertions which follow.

FIRST I assert that perfection, sufficient for Christians, is to keep the Precepts.

It is proven from the Holy Doctor, 1. from Matth. 19. If you will enter into life, keep the commandments. The Holy Doctor says this is the ladder, on the Graduale of the Mass.

Then he proves it in the cited place from D. Prospero de vita contemplativa, lib. 1. cap. 15. They are perfect, who, willing what God wills, sin in no way by which God is offended, acquiesce.

He brings the same testimony from the Seven Itineraries, itinere 4. dist 4. art. 3.

He adds that passage of Deuter. 18. You shall be perfect, and without spot before the Lord your God, where the Gloss has without criminal spot.

Yet if he proposes that not to carry out the counsels is only venial, assert Sanchez lib. 6. cap 5. num. 8. with Cajetan quest. 186. art. 2. Corduba ad Reg. cap. 1. quest. 3. disp. ult. Valentia disp. 10. quest. 4. puncto 4. Azor lib. 11. Instit. cap. ult. quaesito 11.

As to Religious.

I SUPPOSE, from D. Bonavent. lib. 5. Compend. Theol. verit. cap. 69. and 70. that this perfection adds the observance of the counsels, which differ from the precepts by their nature, because a counsel is a persuasion of a better good of supererogation.

But the Holy Doctor finds TWELVE Counsels in the Gospel.

The FIRST is of poverty, Matth. 19. If you will be perfect, etc. Luke 14. Whoever does not renounce all, etc.

The SECOND of obedience, Matth. 23. Upon the chair of Moses, etc. all things whatsoever they shall say, etc.