st.

Reply Obj. 3: Just as man has a certain perfection of his nature as
soon as he is born, which perfection belongs to the very essence of
his species, while there is another perfection which he acquires by
growth, so again there is a perfection of charity which belongs to
the very essence of charity, namely that man love God above all
things, and love nothing contrary to God, while there is another
perfection of charity even in this life, whereto a man attains by a
kind of spiritual growth, for instance when a man refrains even from
lawful things, in order more freely to give himself to the service of
God.
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FOURTH ARTICLE [II-II, Q. 184, Art. 4]

Whether Whoever Is Perfect Is in the State of Perfection?

Objection 1: It would seem that whoever is perfect is in the state of
perfection. For, as stated above (A. 3, ad 3), just as bodily
perfection is reached by bodily growth, so spiritual perfection is
acquired by spiritual growth. Now after bodily growth one is said to
have reached the state of perfect age. Therefore seemingly also after
spiritual growth, when one has already reached spiritual perfection,
one is in the state of perfection.

Obj. 2: Further, according to _Phys._ v, 2, movement "from one
contrary to another" has the same aspect as "movement from less to
more." Now when a man is changed from sin to grace, he is said to
change his state, in so far as the state of sin differs from the
state of grace. Therefore it would seem that in the same manner, when
one progresses from a lesser to a greater grace, so as to reach the
perfect degree, one is in the state of perfection.

Obj. 3: Further, a man acquires a state by being freed from
servitude. But one is freed from the servitude of sin by charity,
because "charity covereth all sins" (Prov. 10:12). Now one is said to
be perfect on account of charity, as stated above (A. 1). Therefore,
seemingly, whoever has perfection, for this very reason has the state
of perfection.

_On the contrary,_ Some are in the state of perfection, who are
wholly lacking in charity and grace, for instance wicked bishops or
religious. Therefore it would seem that on the other hand some have
the perfection of life, who nevertheless have not the state of
perfection.

_I answer that,_ As stated above (Q. 183, A. 1), state properly
regards a condition of freedom or servitude. Now spiritual freedom or
servitude may be considered in man in two ways: first,