Chapter 2 — That the perfection of the spiritual life is according to charity

At the outset of our work we must bear in mind that the word ‘perfect’ is used in several senses. (Cf. Aristotle, Metaphysics, bk. 5, ch. 18, 1021b12.) A thing may be perfect absolutely (simpliciter), or it may be perfect relatively (secundum quid). That which is perfect absolutely attains the end to which, according to its own nature, it is adapted. That which is perfect relatively is that which attains to the perfection of one of those qualities which are concomitant to its own nature. Thus, an animal is said to be perfect absolutely when it attains to its end insofar as to lack nothing necessary to the integrity of animal life, when, for instance, it possesses the requisite number and the proper disposition of its limbs, and the faculties necessary for performing the operations of animal life. An animal is, on the other hand, perfect relatively, if it be perfect in any attribute concomitant to its nature, for instance, in its color, or its odor, etc.

In the spiritual life a man may be called perfect absolutely, i.e., perfect in that wherein the spiritual life principally consists. He may also be perfect relatively, i.e., perfect in some quality which is a condition of the spiritual life.

Now, the spiritual life consists, principally, in charity. For he who is without charity is spiritually nothing. Hence St. Paul says, if I should have all prophecy, and should know all mysteries and all knowledge; and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). And the blessed apostle John declares, that the whole spiritual life consists in love, saying, we know that we have passed from death to life, because we love the brethren. He that does not love abides in death (1 John 3:14).

Therefore, he who is perfect in charity is said to be perfect in the spiritual life absolutely. But he who is perfect relatively is perfect in something incidental to the spiritual life. This is evident from the words of Holy Scripture. St. Paul considers charity as the chief element in perfection. He enumerates several virtues, such as mercy, benignity, and humility, and then concludes by saying, but above all these things, have charity which is the bond of perfection (Col 3:14).

Some men are also said to be perfect in point of understanding, in malice be children and in sense be perfect, writes St. Paul to the Corinthians (1 Cor 14:20). Elsewhere in the same epistle, he bids them be perfect in the same mind and in the same judgment (1 Cor 1:10); although, as has been said, a man that has perfect knowledge, without charity, must be judged to be nothing.

Thus also a man may be said to be perfect in patience which performs a perfect work, as St. James says, perfect in other virtues (Jas 1:4). There is nothing surprising in this manner of speaking, for persons may be perfect in their vices. (Cf. Aristotle, Metaphysics 5.18, 1021b18.) Thus we may talk of a man being a perfect thief or a perfect robber. (This example is also taken from Aristotle's text (Metaphysics 5.18, 1021b18.) Indeed, this mode of expression is used in Holy Scripture, for Isaiah says, the heart of the fool will work iniquity to perfect hypocrisy (Isa 32:6).