Bellarmine · De Controversiis · On the Members of the Church · On Monks (Book II)
Chapter 2: On the Nature, or Definition, of the Religious State
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Monachis (De Membris Ecclesiae, Book II), On Monks (On the Members of the Church, Book II). The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
As far as the matter is concerned, religion, as it is here taken by us, can be defined thus: Religion is a state of men tending toward Christian perfection through the vows of poverty, continence, and obedience.
And in this place certain things are to be noted. The first is that true perfection consists in charity; for the perfection of each thing is placed in this, that it be joined as closely as possible to its last end. But the end of man is God, and charity most of all unites man with God, according to that saying (1 John 4): He that abideth in charity abideth in God, and God in him. And to the Colossians 3: Charity is the bond of perfection — that is, the bond which, binding man with God, renders man perfect; or (as Chrysostom expounds) the bond which, binding and containing all the virtues in man, renders man perfect. For as the human spirit binds and contains all the humors and parts, which would otherwise fall apart, so the Holy Spirit dwelling in our hearts through charity contains all the virtues, which would otherwise easily fall apart. Which the same Apostle also shows when he says (1 Corinthians 13): Charity is patient, is kind, and what follows.
And so Irenaeus (Book 5, before the middle), expounding that saying of the Apostle (1 Thessalonians, last chapter): That your whole spirit and soul and body may be preserved, says that the perfect man consists of three things: body, soul, and the Holy Spirit dwelling within through charity. For as, if body or soul be lacking to him, he will be imperfect in the genus of nature, so, if charity be lacking, he will be imperfect in the genus of morals. In which way almost all the Greeks understand that passage of Paul — Chrysostom, Theodoret, Oecumenius, Theophylact — and with them Jerome, in the epistle to Hedibia, last question. Finally, that charity is Christian perfection appears from this, that all things are referred to it. Matthew 22: On these two commandments dependeth the whole law, etc. 1 Timothy 1: The end of the commandment is charity.
Note secondly, from Blessed Thomas in the opusculum On Perfection, that there are four degrees of charity, and accordingly four degrees of perfection; for that is called perfect to which nothing is lacking in the order to some end. Wherefore it is not repugnant for a thing to be perfect and imperfect, if it be compared to different degrees or even ends.
The first degree of charity is to love God as much as He is lovable — that is, with an infinite love, which degree belongs to God alone; and therefore God alone, in the order to that degree, is perfect; the angels and all the Saints, whoever they be, are imperfect; but this imperfection is not properly to be called a privation or a vice, but a simple negation.
The second degree is to love God, not as much as He is lovable, but as much as a creature can love, so that one always actually thinks of God, and without intermission is borne toward Him by affection, and does not feel even the first motions of concupiscence against God. In this degree the blessed abide, in comparison with whom all others are imperfect. Wherefore (Philippians 3) the Apostle, who had said, Whosoever we are perfect, let us be thus minded, also says, Not as though I had already attained, or were already perfect.
The third degree is to love God, not as much as He is lovable, nor as much as any creature can absolutely love, but as much as a mortal creature can, which has removed from itself all impediments of divine love and consecrated its whole self to the service of God. Those who abide in this degree are imperfect in respect of the blessed, but perfect in respect of other men, even the just and pious. And this is the perfection of which the theologians speak when they say that the state of bishops is a state of perfection attained, and the state of religious a state of perfection to be acquired. For this is the difference between bishops and religious, that the religious are not bound to be perfect continually, but only to aspire to perfection; for they are engaged in the exercise of virtue and the removal of impediments. But bishops ought to be perfect — that is, to have arrived at that degree of charity toward which the religious tend by their vows and exercises. Therefore in the definition we said that religion is a state of men tending toward perfection.
The fourth degree is to love God, not as much as He is lovable, not as much as a creature can love either absolutely or in this life, but yet so that one loves nothing equally or more than God — that is, admits nothing contrary to divine love. And this degree is enjoined on all, and has a certain perfection, though in respect of the higher it is imperfect. Whence 1 John 2 it is said: He that keepeth His word, in him in truth the charity of God is perfected. And yet (Matthew 19) the Lord said to him who said he had kept all the precepts: If thou wilt be perfect, go, sell all, etc. For John speaks of that fourth degree; but the Lord of the third, of which we shall treat in the definition of religion and in this whole disputation.
Note thirdly that the fittest and most useful instruments for acquiring this perfection are those three virtues: poverty, continence, and obedience. For that one may love God perfectly, he must both give his whole self to God and remove all impediments. Both we attain through these virtues. For we give our whole selves to God when we give our mind, body, and external things; for we have nothing else. And we give the mind through obedience, the body through continence, external things through poverty. Likewise, through these virtues all the impediments of divine love are removed. For covetousness is the root of all evils, just as charity is the root of all goods, as Augustine adds (sermon 12 on the words of the Lord).
Now all evil desire is reduced to three heads: to lust, avarice, and pride; which is proved both by authority and by reason. For 1 John 2 it is said: Whatsoever is in the world is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. By reason, because in man there is a twofold appetite, concupiscible and irascible: the former seeks the good absolutely, the latter the arduous good. Again, the former is twofold, natural and animal.
The natural appetite seeks those goods which are necessary for preserving nature, both in the individual, such as food and drink, and in the species, such as the act of generation. Which appetite, when it is inordinate, is called incontinence, and by John the concupiscence of the flesh. The animal appetite is that by which we seek those things which are good according to estimation, such as monies, garments, precious stones, and the like, which are not sought by beasts, in whom there is no appetite but the natural; and this appetite, when it is inordinate, is called avarice or curiosity, and by John the concupiscence of the eyes.
Finally, the irascible appetite seeks the excellence which is apprehended as a thing most arduous, and when it is inordinate, is called by John the pride of life. These three fountains of impediments, then, those three virtues block up: the concupiscence of the flesh, continence; the concupiscence of the eyes, poverty; the pride of life, obedience.
Note fourthly that these three virtues do not suffice for religion unless a vow be added — that is, a sacred promise made to God, by which one binds himself to live so perpetually. For religion is a certain state; and a state signifies a thing immovable and perpetual. Wherefore it can happen that someone be perfect and yet not be in the state of perfection, just as, on the contrary, it not rarely happens that many, both bishops and religious, are in the state of perfection and are not perfect. From these things the whole definition can be sufficiently understood.
Show the Latin (Vives edition, OCR)
CAPUT II. De natura , sive definitione Religionis. Quantum ad rem attinet, Religio, ut hic a nobis accipitur, sic definiri potest : Religio status est hominum ad perfectionem Christia¬ nam per paupertatis , continentiae , et obe- dientiae vota tendentium. ’ Sunt autem hoc loco annotanda quaedam.. Primum illud est, veram perfectionem in charitate consistere ; perfectio enim unius¬ cujusque rei in eo posita est, ut fini suo ulti¬ mo quam arctissime conjungatur. Finis autem hominis Deus est, charitas vero ma¬ xime unit hominem cum Deo, juxta illud I. Joan. 1Y : Qui manet in charitate, in Deo ma¬ net, et Deus in eo. EtColoss, III : Charitas est vinculum perfectionis (I), id est vinculum, quod ligans hominem cum Deo , hominem reddit perfectum : vel (ut Chrysostomus ex¬ ponit) vinculum quod ligans, et continens in homine omnes virtutes , hominem reddit perfectum. Ut enim spiritus humanus ligat, et continet omnes humores , et partes alio- qui dilapsuras , ita Spiritus sanctus inhabi¬ tans corda nostra per charitatem continet omnes virtutes alioqui facile dilapsuras. Quod etiam idem Apostolus ostendit, cum ait I. Cor. XIII : Charitas patiens est, benigna est (2), et quae sequuntur. Itaque Irenaeus lib. Y. ante med. expo¬ nens illud Apostoli I. Thessal. ult. : Ut in¬ teger spiritus vester , et anima , et corpus con¬ servetur (3); dicit hominem perfectum tribus constare, corpore, anima, et Spiritu Sancto inhabitante per charitatem. Ut enim si desit ei corpus, vel anima, erit imperfectus in ge¬ nere naturae : ita si desit charitas, erit im¬ perfectus in genere moris. Quo modo locum illum Pauli intelligunt etiam fere omnes Graeci, Chrysostomus, Theodoretus, OEcume- nius, Theophylactus, et cum eis Hieronymus in epist. ad Hedibiam, quaest. ult. Denique quod charitas sit Christiana perfectio ex eo patet, quod ad eam omnia referuntur. Mat. XXII : In his duobus mandatis universa lex etc. I. Timoth, I : Finis praecepti charitas (4). Nota secundo, ex B. Thoma in opusc. de perfectione, quatuor esse gradus charitatis, proinde etiam quatuor esse gradus perfec¬ tionis ; dicitur enim perfectum id, cui nihil deest in ordine ad aliquem finem. Quare, non repugnat aliquid esse pertectum, et im¬ perfectum, si comparetur ad diversos gra¬ dus, seu etiam fines. Primus gradus Charitatis est diligere Deum quantum est diligibilis, id est. infinito amo¬ re, qui gradus soli Deo convenit , et idcirco solus Deus in ordine ad ipsum gradum per¬ fectus est ; Angeli, et omnes Sancti quicum¬ que illi sint sunt imperfecti ; sed haec imper¬ fectio non est proprie dicenda privatio, aut vitium, sed simplex negatio. Secundus gradus est, diligere Deum, non quantum est diligibilis, sed quantum potest creatura diligere, ita ut semper actu de Deo cogitet, et sine intermissione in eum per af¬ fectum feratur , et ne primos quidem motus cupiditatis sentiat contra Deum. In hoc gra¬ du versantur beati , quorum comparatione omnes alii sunt imperfecti. Quare Ph.il. III. Apostolus, qui dixerat : Quicumque perfecti sumus , hoc sentiamus. Idem ait ; JSon quod jam acceperim, aut jam perfectus sim (5). Tertius gradus est , diligere Deum , non quantum est diligibilis, nec quantum potest creatura quaelibet absolute diligere, sed quan¬ tum potest creatura mortalis , quae a se re¬ movit omnia divini amoris impedimenta, et totam se Dei obsequio consecravit. Qui in hoc gradu versantur , imperfecti sunt res¬ pectu beatorum , sed perfecti respectu alio¬ rum hominum, etiam justorum et piorum. (1) I. Joan. IV, 16; Coloss. III, 14. — (2) I. Cor. XIII, 4. — (3) I. Thessal. V, 23. — (4) Matth. XXII, 40; I. Timoth. I, 5. — (5) Philipp. III, 12. CAPUT III. 507 Et haec est perfectio, de qua loquuntur Theo¬ logi, cura dicunt, statura Episcoporum esse statum perfectionis adeptae , et statum reli¬ giosorum esse statum perfectionis acquiren¬ dae. Hoc enim interest inter Episcopos et religiosos, quod religiosi non tenentur con¬ tinuo esse perfecti , sed tantum aspirare ad perfectionem. Versantur enim in exercitatio¬ ne virtutis, et remotione impedimentorum. At Episcopi deberent esse perfecti , id est, ad eum gradum charitatis pervenisse , ad quem religiosi per sua vota, et exercitia ten¬ dunt. Propterea in definitione diximus, re¬ ligionem esse statum hominum ad perfectio¬ nem tendentium. Quartus gradus est, diligere Deum, non quantum est diligibilis, non quantum potest creatura vel absolute , vel in hac vita dili¬ gere, sed tamen ita, ut nihil seque, aut ma¬ gis, quam Deum diligat, id est, nihil admit¬ tat contrarium divinae dilectioni. Et hic gra¬ dus praeceptus est omnibus , et quamdam habet perfectionem , licet respectu superio¬ rum sit imperfectus. Unde 1. Joan. II. dici¬ tur : Qui servat verbum ejus , vere in hoc cha - ritas Dei perfecta est. Et tamen Matth. XIX. Dominus ei, qui dicebat se omnia praecepta servasse, ait : Si vis perfectus esse, vade, ven¬ de omnia etc. (1) Loquitur enim Joannes de isto quarto gradu : Dominus autem de ter¬ tio , de quo nos in definitione religionis, et in tota hac disputatione agemus. Nota tertio, instrumenta aptissima, atque utilissima ad hanc perfectionem acquiren¬ dam, esse illas tres .virtutes, paupertatem, continentiam, et obedientiam ; nam ut quis perfecte Deum diligat, debet et se totum Deo tradere, et omnia impedimenta removere. Utrumque consequimur per has virtutes. Tradimus enim Deo nos totos , quando tra¬ dimus animum, corpus, et res externas ; ni¬ hil enim habemus aliud. Tradimus autem animum per obedientiam, corpus per conti¬ nentiam, res externas per paupertatem. Item per has virtutes removentur omnia impedi¬ menta divini amoris : Radix enim omnium malorum est cupiditas (2) , quemadmodum : Radix omnium bonorum est charitas , ut Au¬ gustinus adjungit serm. 12. de verbis Do¬ mini. Omnis autem mala cupiditas ad tria capi¬ ta revocatur, ad luxuriam, avaritiam, super¬ biam : quod et auctoritate , et ratione pro¬ batur. Nam I. Joan. II. dicitur : Quidquid est in Mundo , aut est concupiscentia carnis , aut concupiscentia oculorum, aut superbia vitee (3). Ratione , quia in homine duplex est appeti¬ tus, concupiscibilis et irascibilis, ille appe¬ tit bonum absolute , iste bonum arduum. Rursum ille prior duplex est , naturalis et animalis. Naturalis appetit ea bona , quae sunt ne¬ cessaria ad naturam conservandam tam in individuo, ut cibum et potum, quam in spe¬ cie , ut actum generationis. Qui appetitus cum est inordinatus, dicitur incontinentia, et a Joanne concupiscentia carnis. Animalis appetitus dicitur ille, quo appetimus ea, quae sunt bona secundum existimationem, ut pe¬ cunias, vestes , lapides pretiosos et similia, quae non appetuntur a bestiis , quibus non inest appetitus nisi naturalis, et hic appeti¬ tus cum est inordinatus, dicitur avaritia, vel curiositas , et a Joanne concupiscentia ocu¬ lorum. Denique appetitus irascibilis appetit ex¬ cellentiam quae apprehenditur ut res maxi¬ me ardua, et cum est inordinatus, dicitur a Joanne superbia vitee. Hos igitur tres fontes impedimentorum obstruunt tres illae virtu¬ tes, concupiscentiam carnis continentia, con¬ cupiscentiam oculorum paupertas, superbiam vitae obedientia. Nota quarto , non sufficere ad religionem has tres virtutes, nisi accedat votum, id est, sacra promissio Deo facta, qua quis obstrin¬ gat se perpetuo ita. victurum. Religio enim est status quidam : status autem significat rem immobilem et perpetuam. Quare fieri poterit, ut aliquis sit perfectus, et tamen non sit in statu profectionis , quemadmodum e contrario non raro accidit , ut multi tam Episcopi, quam religiosi sint in statu perfec¬ tionis, et non sint perfecti. Ex his poterit to¬ ta definitio satis intelligi.