I am skipping around in this book of Aquinas in order to highlight the sections which can apply to the laity. If one wants to read the entire book, it is not on line in its completeness. One can most likely find this treatise in a Catholic library of a large university or in a monastery. It is sad that such works are not available easily to the laity, which is why I am doing this series. This particular selection makes the distinction between becoming perfect, and being in the state of perfection.
The idea of counsels may seem strange to some people. These are the guidelines, the insights, the big hints given to us by Christ Himself as to how to be perfect. We have seen these in all of the writings of the saints so far. The "evangelical counsels" are not the same as "precepts". Precepts are the Ten Commandments, the very basic rules we must follow to obtain salvation. All of us must keep those precepts. The counsels are given to us by Christ Himself, and we have seen in this series those saints who said "yes" to the counsels. We are free to accept the counsels or not; we must follow the precepts. The three evangelical counsels, as seen in the last several postings on perfection are the free acceptance of holy poverty, chastity or even celibacy depending on one's call in life, and holy obedience.
Pray this Lent where and how God is calling you. Renew your strength, and here is one of my favourite passages from Scripture which may help:
But they that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not be weary, they shall walk and not faint. Isaiah 40:31 DR
Back to Aquinas..........
CHAPTER 15
What is Required to Constitute the State of Perfection
As we said before, one must keep in mind that perfection does not consist in simply doing a perfect work, but also in the vow to do such a work. A counsel, as we already noted, has been given us in each respect. He therefore who performs a perfect work under a vow attains a twofold perfection. For just as a man who observes continence is practicing one form of perfection, so he who obliges himself by vow to live in continence and who keeps his vow, practices both the perfection of continence and the perfection of a vow. For the perfection that comes from the observance of a vow changes the state and condition of a man as completely as freedom changes the state and condition of a slave.
This proposition is established from Gratian, II quaestio IX, where Pope Hadrian says, “If at any time we are called upon for judgment in a capital cause, or in a cause affecting a state of life, we must act at our own discretion, and not depend upon others to examine the case.” For if a man makes a vow to observe chastity, he deprives himself of liberty to marry. But he who simply observes chastity without a vow is not deprived of his liberty. Therefore his condition has not changed, as has that of a man bound by a vow. Again, if one man serves another, his state is not thereby changed, as it is if he enters into an obligation to serve him.
Aquinas is challenging all the young single Catholics, I think....
This proposition is established from Gratian, II quaestio IX, where Pope Hadrian says, “If at any time we are called upon for judgment in a capital cause, or in a cause affecting a state of life, we must act at our own discretion, and not depend upon others to examine the case.” For if a man makes a vow to observe chastity, he deprives himself of liberty to marry. But he who simply observes chastity without a vow is not deprived of his liberty. Therefore his condition has not changed, as has that of a man bound by a vow. Again, if one man serves another, his state is not thereby changed, as it is if he enters into an obligation to serve him.
Aquinas is challenging all the young single Catholics, I think....
We must remember, however, that a man may deprive himself of liberty either simply speaking or in a certain respect. If he bind himself, either to God or man, to perform some specific work for some allotted time, he renounces his freedom, not simply speaking but partially, i.e., with regard to the particular matter, about which he has laid himself under an obligation. If, however, he place himself entirely at the disposal of another, reserving to himself no liberty whatsoever, he makes himself a slave simply speaking, and thereby simply speaking alters his condition. Thus, if a person make a vow to God to perform some specified work, such as a pilgrimage or a fast, he does not change his condition entirely, but only partially, i.e., with regard to that particular work which he vows to accomplish. If he dedicate his whole life to serve God in works of perfection he simply speaking embraces the condition or state of perfection.
But, there is hope for all of us laity....we are not in the state of perfection by making vows regarding the evangelical counsels, but, we can still become perfect...Praise God.
But, there is hope for all of us laity....we are not in the state of perfection by making vows regarding the evangelical counsels, but, we can still become perfect...Praise God.
But, as some men perform works of perfection without any vow, and others fail to accomplish the works of perfection to which they have vowed their whole lives, it is perfectly possible for persons to be perfect without being in the state of perfection, or to be in a state of perfection without being perfect.
Reading Albert the Great and Thomas Aquinas parallels eating Death by Chocolate Cake.
I shall continue with the Doctors of the Church and Perfection tomorrow.
Goodbye to the Dominicans and hello to the Benedictines..............
