n in relation to the Divine judgment. But as regards the
distinctions of ecclesiastical states, a man does not reach the state
of perfection except by growth in respect of external actions.

Reply Obj. 2: This argument also regards the interior state. Yet when
a man passes from sin to grace, he passes from servitude to freedom;
and this does not result from a mere progress in grace, except when a
man binds himself to things pertaining to grace.

Reply Obj. 3: Again this argument considers the interior state.
Nevertheless, although charity causes the change of condition from
spiritual servitude to spiritual freedom, an increase of charity has
not the same effect.
_______________________

FIFTH ARTICLE [II-II, Q. 184, Art. 5]

Whether Religious and Prelates Are in the State of Perfection?

Objection 1: It would seem that prelates and religious are not in the
state of perfection. For the state of perfection differs from the
state of the beginners and the proficient. Now no class of men is
specially assigned to the state of the proficient or of the
beginners. Therefore it would seem that neither should any class of
men be assigned to the state of perfection.

Obj. 2: Further, the outward state should answer to the inward, else
one is guilty of lying, "which consists not only in false words, but
also in deceitful deeds," according to Ambrose in one of his sermons
(xxx de Tempore). Now there are many prelates and religious who have
not the inward perfection of charity. Therefore, if all religious and
prelates are in the state of perfection, it would follow that all of
them that are not perfect are in mortal sin, as deceivers and liars.

Obj. 3: Further, as stated above (A. 1), perfection is measured
according to charity. Now the most perfect charity would seem to be
in the martyrs, according to John 15:13, "Greater love than this no
man hath, that a man lay down his life for his friends": and a gloss
on Heb. 12:4, "For you have not yet resisted unto blood," says: "In
this life no love is more perfect than that to which the holy martyrs
attained, who strove against sin even unto blood." Therefore it would
seem that the state of perfection should be ascribed to the martyrs
rather than to religious and bishops.

_On the contrary,_ Dionysius (Eccl. Hier. v) ascribes perfection to
bishops as being perfecters, and (Eccl. Hier. vi) to religious (whom
he calls monks or _therapeutai_, i.e. servants of God) as being
perfected