Wesley, Aquinas, and Christian Perfection: An Ecumenical Dialogue

4. Aquinas on the Way to Christian Perfection

99 @ Aquinas on the Way to Christian Perfection Chapter Four Quia igitur principalis intentio huius sacrae doctrinae est Dei cognitionem tradere, et non solum secundum quod in se est, sed etiam secundum quod est principium rerum et finis earum, et specialiter rationalis creaturae, ut ex dictis est manifestum; ad huius doctrinae expositionem intendentes, primo tractabimus de Deo; secundo, de motu rationalis creaturae in Deum; tertio, de Christo, qui, secundum quod homo, via est nobis tendendi in Deum.1 in the previous chapter we considered how humans are perfect insofar as God made them in his own image. the perfectio prima of the human is a gift that is consummated by a second gift, the gift of grace, which perfects the operations of the will and the intellect so that the human actually knows and loves God. this union with God per cognitionem et amorem constitutes the perfectio secunda of the human. in this chapter, we shift our focus from the first parts of the Summa to the final passages of the Secunda Secundae and on to the Tertia Pars. Duplex est perfectio, but there is only one way to perfection: Jesus Christ via est nobis tendendi in Deum. The States along the Way of Perfection Broadly speaking, Aquinas distinguishes three ways in which the image of God is present in the human: three degrees of likeness.2 First, the image of God is found in the very nature of the mind, in the human’s natural capacity for knowing and loving God. this imago creationis is present in all humans and constitutes the first perfection of the human. second, the 100 Wesley, Aquinas, and Christian Perfection image of God is made manifest when the human loves and knows God either habitually or actually yet imperfectly. this imago recreationis consists in the conformity of grace; it is present only among the baptized and attains its highest brilliance in mature, holy Christians. third, the image of God is found in its fullness in those who know and love God perfectly. this imago similitudinis consists in the likeness of glory and is found only among the blessed. this last degree of conformity of the image to its exemplar is the goal and purpose of all human beings, their second and final perfection. in sum, human capacitas receives its gratuitous fulfillment in divine conformitas.3 According to the angelic doctor, a particular theological status corresponds to each degree of similitude. in this chapter we will consider the states along the way to perfection, including the state of perfection itself. let us begin by studying the concept of status. the term status is derived from the word standum from which the english word “stand” comes. A status refers to a certain kind of position; an order, so to speak, suitable to the nature of the one standing. A true status is characterized by a proper stance. the proper stance for a human is to stand with the head held aloft, back straight, and two feet firmly planted on the ground. such a stance differs from the one that is proper to the status of a dog. in other words, a status is intrinsic and natural. Moreover, a status is not easily changed. A status receives its name from its stability (statum); the one who stands (stare) does not move. economic class and social standing , for instance, are extrinsic and mutable conditions; there are no proper states. two marks must be attained for a certain life condition to be considered a status: immobility (immobilitas) and connaturality (connaturalitas). For this condition of life to be considered a genuinely human status, a further, more fundamental mark must be found: freedom. Unde status pertinet proprie ad libertatem vel servitutem, sive in spiritualibus sive in civilibus.4 A human status pertains to conditions of bondage and freedom. Aquinas applies the term status to three realms of human existence: the civil, the spiritual, and the ecclesial. let us consider each of these in turn. First, there are civil states, such as being a member of the government . indeed, the concept of status has its antecedents in roman law,5 but Aquinas’ understanding of the duties of those in political office is not the concern of our present inquiry. second, there are the theological states. Aquinas speaks of the status incipientum, the status proficientum, and the status perfectorum.6 these three states demarcate the diversity of stages of the spiritual life; a diversity that [13.59.100.42] Project MUSE (2024-04...