The religious state, the episcopate and the priestly office

Front matter

THE EPISCOPATE

AND

THE PRIESTLY OFFICE

Part I. The Perfection Of The Spiritual Life

Page

Prologue . . . ... 3

Chapter

I. That the perfection of the spiritual life is to be understood absolutely ( simpliciter ) according to charity . 5

II. Perfection is understood to mean, both the love of

God, and the love of our neighbour . . . 8

III. Of the perfection of Divine love which exists in God

IV. Of the perfection of Divine love which exists in those

who have attained to beatitude . . .11

V. Of the perfection of Divine love which is necessary to

salvation . . . . . 15

VI. The perfection of Divine love which is a matter of

counsel . . . . . 17

YI I. Of the first means of perfection, viz. : the renunciation

of earthly possessions . . . . 19

VIII. Of the second means of perfection which is the renunciation of earthly ties and of matrimony . . 26

IX. Aids to the preservation of chastity . . . 32

X. Of the third means of perfection, viz. : the abnegation

of our own will . . . . . 41

XI. The three means of perfection, of which we have hitherto been speaking, belong peculiarly to the religious state . . . . . 48

XII. Refutation of the errors of those who presume to detract from the merit of obedience, or of vows . 53

XIII. The 'perfection of brotherly love which is necessary

for salvation . . . . . 66

vii

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TABLE OF CONTENTS

Chapter Paoe

XIV. The perfection of love of our neighbour considered

as a matter of counsel . . . . 73

XV. What is required to constitute the state of perfection . . . . . 84

XVI. The state of perfection is a condition befitting

bishops and religious . . . . 87

XVII. The episcopal office is more sacred than is the religious life . . ... 92

XVIII. An answer to certain arguments which may seem to call in question the perfection of the episcopal state . . ... 96

XIX. The episcopal office, although a state of greater perfection than is the religious life, is, nevertheless, not to be coveted . . .104

XX. Arguments used by certain men to prove that parish priests and archdeacons are in a state of higher perfection than are religious. Answers to these arguments . . . . . Ill

XXI. Other arguments used to overthrow the conclusion

at which we have arrived . . .121

XXII. Showing that the liability to suspension does not

suffice to prove, that parish priests or archdeacons are in a state of perfection . . 130

XXIII. An answer to the foregoing arguments, in which an attempt was made to show that archdeacons and parish priests are in a higher degree of perfection than are religious . . .133

XXIV. An answer to the argument, whereby certain persons endeavour to prove that the defect of a solemn blessing or consecration does not hinder archdeacons or parish priests from being in a state of perfection . . . . 148

XXV. An answer to the arguments which are brought

forward, to prove that the power of an archdeacon or parish priest to resign his duties is no hindrance to his being in a state of perfection . . . . . 153

XXVI. Concerning the works that a religious may lawfully

undertake . , » . . 160

Index

THE RELIGIOUS STATE, Etc.

OR

THE PERFECTION OF THE SPIRITUAL LIFE Opusculum XVIII. (Parma Edition II.)

B

THE PERFECTION OF THE SPIRITUAL LIFE

Prologue

IN WHICH IS SET FORTH THE AUTHOR’S INTENTION IN UNDERTAKING THIS WORK

As certain persons, who know nothing about perfection, have, nevertheless, presumed to publish follies concerning this state, it is our purpose to draw up a treatise on perfection, explaining what is meant by the term ; how perfection is acquired ; what is the state of perfection;1 and what are the employments befitting those who embrace this state.

1 “The state of perfection,” i.e. the religious state. The name is suggested by the words of Jesus Christ to the young man : “ If thou wilt be perfect , go, sell what thou hast, and give to the poor ; and thou shalt have treasure in heaven ; and come, follow me ” (Matt. xix. 21). St. Thomas also applies the words “state of perfection ” to the Episcopal life. See chapters xvi. et seq. — Editor.

CHAPTEE I

THAT THE PERFECTION * OF THE SPIRITUAL LIFE IS TO BE UNDERSTOOD ABSOLUTELY ( simpliciter ) ACCORDING TO CHARITY

At the outset of our work we must bear in mind that the word “ perfect ” is used in several senses. A thing may be absolutely perfect ( simpliciter ), or it may be perfect relatively ( secundum quid). That which is perfect absolutely attains the end to which, according to its own nature, it is adapted. That which is relatively perfect is that which attains to the perfection of one of those qualities which are concomitant to its own nature. Thus, an animal is said to be perfect absolutely when it attains to its end in so far as to lack nothing necessary to the integrity of animal life, when, for instance, it possesses the requisite number and the proper disposition of its limbs, and the faculties necessary for performing the operations of animal life. An animal is, on the other hand, perfect relatively, if it be perfect in any attribute concomitant to its nature, its colour, for instance, its odour, etc.

In the spiritual life a man may be called perfect absolutely, i.e. perfect in that wherein the spiritual life principally consists. He may, also, be perfect relatively, i.e. perfect in some quality which is a condition of the spiritual life. Now, the spiritual life consists, principally, in charity. For he that is without charity is spiritually nought. Hence St. Paul says (1 Cor. xiii. 2), “ If I should have all prophecy, and should know all mysteries and all knowledge ; and if I should have all .faith, so that I could remove mountains, and have not charity, I am nothing.” And the blessed apostle John declares, that the whole spiritual life consists in love, saying, “We know that we have passed from death to life, because we love the brethren. He that loveth not abideth in death” (1 John iii. 14). Therefore, he that is perfect in charity is said to be perfect in the spiritual life absolutely. But he that is perfect relatively is perfect in something incidental to the spiritual life. This is evident from the words of Holy Scripture.

St. Paul considers charity as the chief element in perfection. He enumerates several virtues, such as mercy, benignity, and humility, and then concludes by saying, “ But above all these things, have charity which is the bond of perfection ” (Col. iii.). Some men are also said to be perfect in point of understanding, “ In malice be children and in sense

CHARITY THE ESSENCE OF PERFECTION 7 be perfect,” writes St. Paul to the Corinthians (1 Epist. xiv. 20). Elsewhere in the same epistle, he bids them “ be perfect in the same mind and in the same judgment” (1 Cor. i. 10); although, as has been said, a man who has perfect knowledge, without charity, must be judged to be nothing. Thus also, a man may be said to be perfect in patience which “ worketh a perfect work,” as St. James says, perfect also in other virtues. There is nothing surprising in this manner of speaking, for persons may be perfect in their vices. Thus we may talk of a man being “a perfect thief” or “a perfect robber.” Indeed, this mode of expression is used in Holy Scripture, for Isaias says, “ his heart (i.e. the heart of the fool) will work iniquity to perfect hypocrisy (xxxii. 6).

1 The words in the Latin are “Cor stulti faciet iniquitatem ut perficicit simulationem.” In the Douay version the translation given is “to practise hypocrisy.” — Editor.

Chapter II

PERFECTION IS UNDERSTOOD TO MEAN, BOTH THE LOVE OF GOD, AND THE LOVE OF OUR NEIGHBOUR

The perfection of the spiritual life may be understood as signifying principally perfection, as it regards charity. Now there are two precepts of charity, one pertaining to the love of God; the other referring to the love of our neighbour. These two precepts bear a certain order to each other, proportioned to the order of charity. That which is chiefly to be loved, by charity, is the Supreme Good, which makes us happy, that is to say, God. In the next place, we are, by charity, to love our neighbour, who is, by certain social bonds, united to us, either by the anticipation of beatitude, or in the enjoyment of it. Hence, we are bound in charity to love our neighbour, in order that, together with him, we may arrive at beatitude.

Our Lord establishes this order of charity in the Gospel of St. Matthew (xxii. 37), where He says, “ Thou shalt love the Lord thy God with thy whole heart and thy whole soul and thy whole mind. This is the first and greatest commandment; and

CHARITY THE ESSENCE OF PERFECTION 9 the second is like to this : Thou shalt love thy neighbour as thyself.” Thus, the perfection of the spiritual life consists, primarily and principally, in the love of God. Hence the Lord, speaking to Abraham, says, “ I am the Almighty God ; walk before me and be perfect” (Gen. xvii. 1). We walk before God, not with bodily footsteps, but with the affections of the mind. The perfection of the spiritual life consists, secondarily, in the love of our neighbour. Therefore when our Lord had said, “ Love your enemies ” (Matt. v. 44), and had added several other precepts regarding charity to our neighbour, He concluded by saying, “Be ye therefore perfect, as also your heavenly Father is perfect.”

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