Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that religion does not imply a state of perfection. For that which is necessary for salvation does not seemingly pertain to perfection. But religion is necessary for salvation, whether because "thereby we are bound to the one almighty God," as Augustine says (De Vera Relig. 55), or because it takes its name from "our returning to God Whom we had lost by neglecting Him" , according to Augustine (De Civ. Dei x, 3). Therefore it would seem that religion does not denote the state of perfection.

Objection 2: Further, religion according to Tully (De Invent. Rhet. ii, 53) is that "which offers worship and ceremony to the Divine nature." Now the offering of worship and ceremony to God would seem to pertain to the ministry of holy orders rather than to the diversity of states, as stated above (Question 40, Article 2; Question 183, Article 3). Therefore it would seem that religion does not denote the state of perfection.

Objection 3: Further, the state of perfection is distinct from the state of beginners and that of the proficient. But in religion also some are beginners, and some are proficient. Therefore religion does not denote the state of perfection.

Objection 4: Further, religion would seem a place of repentance; for it is said in the Decrees (VII, qu. i, can. Hoc nequaquam): "The holy synod orders that any man who has been degraded from the episcopal dignity to the monastic life and a place of repentance, should by no means rise again to the episcopate." Now a place of repentance is opposed to the state of perfection; hence Dionysius (Eccl. Hier. vi) places penitents in the lowest place, namely among those who are to be cleansed. Therefore it would seem that religion is not the state of perfection.

On the contrary, In the Conferences of the Fathers (Collat. i, 7) abbot Moses speaking of religious says: "We must recognize that we have to undertake the hunger of fasting, watchings, bodily toil, privation, reading, and other acts of virtue, in order by these degrees to mount to the perfection of charity." Now things pertaining to human acts are specified and denominated from the intention of the end. Therefore religious belong to the state of perfection.

Moreover Dionysius says (Eccl. Hier. vi) that those who are called servants of God, by reason of their rendering pure service and subjection to God, are united to the perfection beloved of Him.

I answer that, As stated above (Question 141, Article 2) that which is applicable to many things in common is ascribed antonomastically to that to which it is applicable by way of excellence. Thus the name of "fortitude" is claimed by the virtue which preserves the firmness of the mind in regard to most difficult things, and the name of "temperance," by that virtue which tempers the greatest pleasures. Now religion as stated above (Question 81, Article 2; Article 3, ad 2) is a virtue whereby a man offers something to the service and worship of God. Wherefore those are called religious antonomastically, who give themselves up entirely to the divine service, as offering a holocaust to God. Hence Gregory says (Hom. xx in Ezech.): "Some there are who keep nothing for themselves, but sacrifice to almighty God their tongue, their senses, their life, and the property they possess." Now the perfection of man consists in adhering wholly to God, as stated above (Question 184, Article 2), and in this sense religion denotes the state of perfection.

Reply to Objection 1: To offer something to the worship of God is necessary for salvation, but to offer oneself wholly, and one's possessions to the worship of God belongs to perfection.

Reply to Objection 2: As stated above (Question 81, Article 1, ad 1; Article 4, ad 1,2; Question 85, Article 3) when we were treating of the virtue of religion, religion has reference not only to the offering of sacrifices and other like things that are proper to religion, but also to the acts of all the virtues which in so far as these are referred to God's service and honor become acts of religion. Accordingly if a man devotes his whole life to the divine service, his whole life belongs to religion, and thus by reason of the religious life that they lead, those who are in the state of perfection are called religious.

Reply to Objection 3: As stated above (Question 184, Articles 4,6) religion denotes the state of perfection by reason of the end intended. Hence it does not follow that whoever is in the state of perfection is already perfect, but that he tends to perfection. Hence Origen commenting on Mt. 19:21, "If thou wilt be perfect," etc., says (Tract. viii in Matth.) that "he who has exchanged riches for poverty in order to become perfect does not become perfect at the very moment of giving his goods to the poor; but from that day the contemplation of God will begin to lead him to all the virtues." Thus all are not perfect in religion, but some are beginners, some proficient.

Reply to Objection 4: The religious state was instituted chiefly that we might obtain perfection by means of certain exercises, whereby the obstacles to perfect charity are removed. By the removal of the obstacles of perfect charity, much more are the occasions of sin cut off, for sin destroys charity altogether. Wherefore since it belongs to penance to cut out the causes of sin, it follows that the religious state is a most fitting place for penance. Hence (XXXIII, qu. ii, cap. Admonere) a man who had killed his wife is counseled to enter a monastery which is described as "better and lighter," rather than to do public penance while remaining in the world.

Articulus 1

Argumentum 1

Ad primum sic proceditur. Videtur quod religio non importet statum perfectionis. Illud enim quod est de necessitate salutis, non videtur ad statum perfectionis pertinere. Sed religio est de necessitate salutis, quia per eam uni vero deo religamur, sicut Augustinus dicit in libro de vera relig.; vel religio dicitur ex eo quod deum reeligimus, quem amiseramus negligentes, ut Augustinus dicit in X de CIV. Dei.

Ergo videtur quod religio non nominet perfectionis statum.

Argumentum 2

Praeterea, religio, secundum tullium, est quae naturae divinae cultum et caeremoniam affert.

Sed afferre deo cultum et caeremoniam magis videtur pertinere ad ministeria sacrorum ordinum quam ad diversitatem statuum, ut ex supra dictis patet.

Ergo videtur quod religio non nominet perfectionis statum.

Argumentum 3

Praeterea, status perfectionis distinguitur contra statum incipientium et proficientium. Sed etiam in religione sunt aliqui incipientes et aliqui proficientes.

Ergo religio non nominat perfectionis statum.

Argumentum 4

Praeterea, religio videtur esse poenitentiae locus, dicitur enim in decretis, VII, qu. I, praecipit sancta synodus ut quicumque de pontificali dignitate ad monachorum vitam et poenitentiae descenderit locum, nunquam ad pontificatum resurgat.

Sed locus poenitentiae opponitur statui perfectionis, unde dionysius, VI cap. Eccles. Hier., ponit poenitentes in infimo loco, scilicet inter purgandos.

Ergo videtur quod religio non sit status perfectionis.

Sed Contra

Sed contra est quod in collationibus patrum, dicit abbas Moyses, de religiosis loquens, ieiuniorum inediam, vigilias, labores, corporis nuditatem, lectionem, ceterasque virtutes debere nos suscipere noverimus, ut ad perfectionem caritatis istis gradibus possimus conscendere.

Sed ea quae ad humanos actus pertinent, ab intentione finis speciem et nomen recipiunt.

Ergo religiosi pertinent ad statum perfectionis.

Dionysius etiam, VI cap. Eccles. Hier., dicit eos qui nominantur dei famuli, ex dei puro servitio et famulatu uniri ad amabilem perfectionem.

Corpus

Respondeo dicendum quod, sicut ex supra dictis patet, id quod communiter multis convenit, antonomastice attribuitur ei cui per excellentiam convenit, sicut nomen fortitudinis vindicat sibi illa virtus quae circa difficillima firmitatem animi servat, et temperantiae nomen vindicat sibi illa virtus quae temperat maximas delectationes. Religio autem, ut supra habitum est, est quaedam virtus per quam aliquis ad dei servitium et cultum aliquid exhibet. Et ideo antonomastice religiosi dicuntur illi qui se totaliter mancipant divino servitio, quasi holocaustum deo offerentes.

Unde Gregorius dicit, super Ezech., sunt quidam qui nihil sibimetipsis reservant, sed sensum, linguam, vitam atque substantiam quam perceperunt, omnipotenti deo immolant.

In hoc autem perfectio hominis consistit quod totaliter deo inhaereat, sicut ex supra dictis patet.

Et secundum hoc, religio perfectionis statum nominat.

Ad 1

Ad primum ergo dicendum quod exhibere aliqua ad cultum dei est de necessitate salutis, sed quod aliquis totaliter se et sua divino cultui deputet, ad perfectionem pertinet.

Ad 2

Ad secundum dicendum quod, sicut supra dictum est, cum de virtute religionis ageretur, ad religionem pertinent non solum oblationes sacrificiorum, et alia huiusmodi quae sunt religioni propria, sed etiam actus omnium virtutum, secundum quod referuntur ad dei servitium et honorem, efficiuntur actus religionis. Et secundum hoc, si aliquis totam vitam suam divino servitio deputet, tota vita sua ad religionem pertinebit. Et secundum hoc, ex vita religiosa quam ducunt, religiosi dicuntur qui sunt in statu perfectionis.

Ad 3

Ad tertium dicendum quod, sicut dictum est, religio nominat statum perfectionis ex intentione finis. Unde non oportet quod quicumque est in religione, iam sit perfectus, sed quod ad perfectionem tendat.

Unde super illud Matth. XIX, si vis perfectus esse etc., dicit Origenes quod ille qui mutavit pro divitiis paupertatem ut fiat perfectus, non in ipso tempore quo tradiderit bona sua pauperibus, fiet omnino perfectus, sed ex illa die incipiet speculatio dei adducere eum ad omnes virtutes.

Et hoc modo in religione non omnes sunt perfecti, sed quidam incipientes, quidam proficientes.

Ad 4

Ad quartum dicendum quod religionis status principaliter est institutus ad perfectionem adipiscendam per quaedam exercitia quibus tolluntur impedimenta perfectae caritatis. Sublatis autem impedimentis perfectae caritatis, multo magis exciduntur occasiones peccati, per quod totaliter tollitur caritas. Unde, cum ad poenitentem pertineat causas peccatorum excidere, ex consequenti status religionis est convenientissimus poenitentiae locus.

Unde in decretis, XXXIII, qu. II, cap. Admonere, consulitur cuidam qui uxorem occiderat, ut potius monasterium ingrediatur, quod dicit esse melius et levius, quam poenitentiam publicam agat remanendo in saeculo.