e Perfect in This Life?

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.

Obj. 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.

Obj. 3: Further, the perfection of the Christian life, as stated (A.
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 Matt. 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 (A. 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