CHAPTER 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 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).