27 You give it as your opinion that, since the Father and the Son make their abode with the faithful, and since Christ is their guest, nothing is lacking. I suppose, however, that Christ's abiding with the Corinthians was one thing, with the Ephesians another: it was one thing, I say, for Him to abide with those whom Paul blamed for many sins, another for Him to dwell with those to whom the apostle revealed mysteries hidden from the beginning of the world; one thing for Him to be in Titus and Timothy, another in Paul.
Certainly among them that have been born of women, there has not arisen a greater than John the Baptist. But the term greater implies others who are less. And “he who is least in the kingdom of heaven is greater than he.” You see then that in heaven one is greatest and another is least, and that among the angels and the invisible creation there is a manifold and infinite diversity. Why do the apostles say: “Lord, increase our faith,” if there is one measure for all? And why did our Lord rebuke His disciple, saying: “O thou of little faith, wherefore did you doubt?”
In Jeremiah also we read concerning the future kingdom: “Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah not according to the covenant that I made with their fathers.” And so on after: “I will put my law in their inward parts, and in their heart will I write it; and I will be their God and they shall be my people: and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them.”
The context of this passage clearly shows that the prophet is describing the future kingdom, and how can there possibly be in it a least or greatest, if all are to be equal? The secret is disclosed in the Gospel: “Whosoever shall do and teach, he shall be called great in the kingdom of heaven: but whosoever shall teach, and not do, shall be least.” The Saviour taught us at a feast to take the lowest place, lest, when one greater than us came, we should be thrust with disgrace from the higher place.
If we cannot fall, but only raise ourselves by penitence, what is the meaning of the ladder at Bethel, on which the angels come from heaven to earth and descend as well as ascend? Surely while on that ladder they are reckoned among the sheep and stand on the right hand. There are angels who descend from heaven; but Jovinianus is sure that they retain their inheritance.
Source: Against Jovinianus (New Advent)