se who enter the state of perfection do not profess
to be perfect, but to tend to perfection. Hence the Apostle says
(Phil. 3:12): "Not as though I had already attained, or were already
perfect; but I follow after, if I may by any means apprehend": and
afterwards (Phil. 3:15): "Let us therefore as many as are perfect, be
thus minded." Hence a man who takes up the state of perfection is not
guilty of lying or deceit through not being perfect, but through
withdrawing his mind from the intention of reaching perfection.

Reply Obj. 3: Martyrdom is the most perfect act of charity. But an
act of perfection does not suffice to make the state of perfection,
as stated above (A. 4).
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SIXTH ARTICLE [II-II, Q. 184, Art. 6]

Whether All Ecclesiastical Prelates Are in the State of Perfection?

Objection 1: It would seem that all ecclesiastical prelates are
in a state of perfection. For Jerome commenting on Titus 1:5,
"Ordain . . . in every city," etc. says: "Formerly priest was the
same as bishop," and afterwards he adds: "Just as priests know that
by the custom of the Church they are subject to the one who is placed
over them, so too, bishops should recognize that, by custom rather
than by the very ordinance of our Lord, they are above the priests,
and are together the rightful governors of the Church." Now bishops
are in the state of perfection. Therefore those priests also are who
have the cure of souls.

Obj. 2: Further, just as bishops together with their consecration
receive the cure of souls, so also do parish priests and archdeacons,
of whom a gloss on Acts 6:3, "Brethren, look ye out . . . seven men
of good reputation," says: "The apostles decided here to appoint
throughout the Church seven deacons, who were to be of a higher
degree, and as it were the supports of that which is nearest to the
altar." Therefore it would seem that these also are in the state of
perfection.

Obj. 3: Further, just as bishops are bound to "lay down their life
for their sheep," so too are parish priests and archdeacons. But this
belongs to the perfection of charity, as stated above (A. 2, ad 3).
Therefore it would seem that parish priests and archdeacons also are
in the state of perfection.

_On the contrary,_ Dionysius says (Eccl. Hier. v): "The order of
pontiffs is consummative and perfecting, that of the priests is
illuminative and light-giving, that of the ministers is cleansing and
discretive." Hence it is ev