Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that none can be perfect in this life. For the Apostle says (1 Cor. 13:10): "When that which is perfect is come, that which is in part shall be done away." Now in this life that which is in part is not done away; for in this life faith and hope, which are in part, remain. Therefore none can be perfect in this life.

Objection 2: Further, "The perfect is that which lacks nothing" (Phys. iii, 6). Now there is no one in this life who lacks nothing; for it is written (James 3:2): "In many things we all offend"; and (Ps. 138:16): "Thy eyes did see my imperfect being." Therefore none is perfect in this life.

Objection 3: Further, the perfection of the Christian life, as stated (Article 1), relates to charity, which comprises the love of God and of our neighbor. Now, neither as to the love of God can one have perfect charity in this life, since according to Gregory (Hom. xiv in Ezech.) "the furnace of love which begins to burn here, will burn more fiercely when we see Him Whom we love"; nor as to the love of our neighbor, since in this life we cannot love all our neighbors actually, even though we love them habitually; and habitual love is imperfect. Therefore it seems that no one can be perfect in this life.

On the contrary, The Divine law does not prescribe the impossible. Yet it prescribes perfection according to Mt. 5:48, "Be you . . . perfect, as also your heavenly Father is perfect." Therefore seemingly one can be perfect in this life.

I answer that, As stated above (Article 1), the perfection of the Christian life consists in charity. Now perfection implies a certain universality because according to Phys. iii, 6, "the perfect is that which lacks nothing." Hence we may consider a threefold perfection. One is absolute, and answers to a totality not only on the part of the lover, but also on the part of the object loved, so that God be loved as much as He is lovable. Such perfection as this is not possible to any creature, but is competent to God alone, in Whom good is wholly and essentially.

Another perfection answers to an absolute totality on the part of the lover, so that the affective faculty always actually tends to God as much as it possibly can; and such perfection as this is not possible so long as we are on the way, but we shall have it in heaven.

The third perfection answers to a totality neither on the part of the object served, nor on the part of the lover as regards his always actually tending to God, but on the part of the lover as regards the removal of obstacles to the movement of love towards God, in which sense Augustine says (Questions. LXXXIII, qu. 36) that "carnal desire is the bane of charity; to have no carnal desires is the perfection of charity." Such perfection as this can be had in this life, and in two ways. First, by the removal from man's affections of all that is contrary to charity, such as mortal sin; and there can be no charity apart from this perfection, wherefore it is necessary for salvation. Secondly, by the removal from man's affections not only of whatever is contrary to charity, but also of whatever hinders the mind's affections from tending wholly to God. Charity is possible apart from this perfection, for instance in those who are beginners and in those who are proficient.

Reply to Objection 1: The Apostle is speaking there of heavenly perfection which is not possible to those who are on the way.

Reply to Objection 2: Those who are perfect in this life are said to "offend in many things" with regard to venial sins, which result from the weakness of the present life: and in this respect they have an "imperfect being" in comparison with the perfection of heaven.

Reply to Objection 3: As the conditions of the present life do not allow of a man always tending actually to God, so neither does it allow of his tending actually to each individual neighbor; but it suffices for him to tend to all in common and collectively, and to each individual habitually and according to the preparedness of his mind. Now in the love of our neighbor, as in the love of God we may observe a twofold perfection: one without which charity is impossible, and consisting in one's having in one's affections nothing that is contrary to the love of one's neighbor; and another without which it is possible to have charity. The latter perfection may be considered in three ways. First, as to the extent of love, through a man loving not only his friends and acquaintances but also strangers and even his enemies, for as Augustine says (Enchiridion lxxiii) this is a mark of the perfect children of God. Secondly, as to the intensity of love, which is shown by the things which man despises for his neighbor's sake, through his despising not only external goods for the sake of his neighbor, but also bodily hardships and even death, according to Jn. 15:13, "Greater love than this no man hath, that a man lay down his life for his friends." Thirdly, as to the effect of love, so that a man will surrender not only temporal but also spiritual goods and even himself, for his neighbor's sake, according to the words of the Apostle (2 Cor. 12:15), "But I most gladly will spend and be spent myself for your souls."

Articulus 2

Argumentum 1

Ad secundum sic proceditur. Videtur quod nullus in hac vita possit esse perfectus.

Dicit enim apostolus, I ad Cor. XIII, cum venerit quod perfectum est, evacuabitur quod ex parte est.

Sed in hac vita non evacuatur quod ex parte est, manet enim in hac vita fides et spes, quae sunt ex parte.

Ergo nullus in hac vita est perfectus.

Argumentum 2

Praeterea, perfectum est cui nihil deest, ut dicitur in III physic..

Sed nullus est in hac vita cui non desit aliquid, dicitur enim Iac. III, in multis offendimus omnes; et in Psalmo dicitur, imperfectum meum viderunt oculi tui.

Ergo nullus est in hac vita perfectus.

Argumentum 3

Praeterea, perfectio vitae christianae, sicut dictum est, attenditur secundum caritatem, quae sub se comprehendit dilectionem dei et proximi. Sed quantum ad dilectionem dei, non potest aliquis perfectam caritatem in hac vita habere, quia, ut Gregorius dicit, super Ezech., amoris ignis, qui hic ardere inchoat, cum ipsum quem amat viderit, in amorem ipsius amplius ignescit.

Neque etiam quantum ad dilectionem proximi, quia non possumus in hac vita omnes proximos actualiter diligere, etsi habitualiter eos diligamus; dilectio autem habitualis imperfecta est. Ergo videtur quod nullus in hac vita possit esse perfectus.

Sed Contra

Sed contra est quia lex divina non inducit ad impossibile.

Inducit autem ad perfectionem secundum illud Matth. V, estote perfecti, sicut et pater vester caelestis perfectus est.

Ergo videtur quod aliquis in hac vita possit esse perfectus.

Corpus

Respondeo dicendum quod, sicut dictum est, perfectio christianae vitae in caritate consistit.

Importat autem perfectio quandam universalitatem, quia, ut dicitur in III physic., perfectum est cui nihil deest, potest ergo triplex perfectio considerari. Una quidem absoluta, quae attenditur non solum secundum totalitatem ex parte diligentis, sed etiam ex parte diligibilis, prout scilicet deus tantum diligitur quantum diligibilis est. Et talis perfectio non est possibilis alicui creaturae, sed competit soli deo, in quo bonum integraliter et essentialiter invenitur. Alia autem est perfectio quae attenditur secundum totalitatem absolutam ex parte diligentis, prout scilicet affectus secundum totum suum posse semper actualiter tendit in deum. Et talis perfectio non est possibilis in via, sed erit in patria. Tertia autem perfectio est, quae neque attenditur secundum totalitatem ex parte diligibilis, neque secundum totalitatem ex parte diligentis quantum ad hoc quod semper actu feratur in deum, sed quantum ad hoc quod excludantur ea quae repugnant motui dilectionis in deum; sicut Augustinus dicit, in libro octogintatrium quaest., quod venenum caritatis est cupiditas, perfectio nulla cupiditas.

Et talis perfectio potest in hac vita haberi. Et hoc dupliciter.

Uno modo, inquantum ab affectu hominis excluditur omne illud quod caritati contrariatur, sicut est peccatum mortale. Et sine tali perfectione caritas esse non potest. Unde est de necessitate salutis. Alio modo, inquantum ab affectu hominis excluditur non solum illud quod est caritati contrarium, sed etiam omne illud quod impedit ne affectus mentis totaliter dirigatur ad deum.

Sine qua perfectione caritas esse potest, puta in incipientibus et proficientibus.

Ad 1

Ad primum ergo dicendum quod apostolus ibi loquitur de perfectione patriae, quae non est in via possibilis.

Ad 2

Ad secundum dicendum quod illi qui sunt in hac vita perfecti, in multis dicuntur offendere secundum peccata venialia, quae consequuntur ex infirmitate praesentis vitae.

Et quantum ad hoc etiam habent aliquid imperfectum, per comparationem ad perfectionem patriae.

Ad 3

Ad tertium dicendum quod sicut modus praesentis vitae non patitur ut homo semper actu feratur in deum, ita etiam non patitur quod actu feratur in omnes proximos singillatim, sed sufficit quod feratur communiter in omnes in universali, et in singulos habitualiter et secundum animi praeparationem. Potest autem etiam circa dilectionem proximi duplex perfectio attendi sicut et circa dilectionem dei. Una quidem, sine qua caritas esse non potest, ut scilicet homo nihil habeat in affectu quod sit contrarium dilectioni proximi. Alia autem, sine qua caritas inveniri potest, quae quidem attenditur tripliciter. Primo quidem, secundum extensionem dilectionis, ut scilicet aliquis non solum diligat amicos et notos, sed etiam extraneos, et ulterius inimicos. Hoc enim, ut Augustinus dicit, in enchirid., est perfectorum filiorum dei.

Secundo, secundum intensionem, quae ostenditur ex his quae homo propter proximum contemnit; ut scilicet homo non solum contemnat exteriora bona propter proximum, sed etiam afflictiones corporales, et ulterius mortem, secundum illud Ioan. XV, maiorem dilectionem nemo habet quam ut animam suam ponat quis pro amicis suis.

Tertio, quantum ad effectum dilectionis, ut scilicet homo proximis impendat non solum temporalia beneficia, sed etiam spiritualia, et ulterius seipsum, secundum illud apostoli, II ad Cor. XII, ego autem libentissime impendam, et superimpendar ipse pro animabus vestris.