17 Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said, “Sodom is justified by you.” It is not because Sodom, which has sunk for ever into ashes, is just in herself, that it is said by Ezekiel, “Sodom shall be restored to her former estate”; but that, in comparison with the more accursed Jerusalem, she appears just. For Jerusalem killed the Son of God; Sodom through fullness of bread and excessive luxury carried her lust beyond all bounds. The publican in the Gospel who smote upon his breast as though it were a magazine of the worst thoughts, and, conscious of his offenses, dared not lift up his eyes, is justified rather than the proud Pharisee. And Thamar in the guise of a harlot deceived Judah, and in the estimation of this man himself who was deceived, was worthy of the words, “Thamar is more righteous than I.” All this goes to prove that not only in comparison with Divine majesty are men far from perfection, but also when compared with angels, and other men who have climbed the heights of virtue. You may be superior to some one whom you have shown to be imperfect, and yet be outstripped by another; and consequently may not have true perfection, which, if it be perfect, is absolute.
18. C. How is it then, Atticus, that the Divine Word urges us to perfection?
A. I have already explained that in proportion to our strength each one, with all his power, must stretch forward, if by any means he may attain to, and apprehend the reward of his high calling. In short Almighty God, to whom, as the Apostle teaches, the Son must in accordance with the dispensation of the Incarnation be subjected, that “God may be all in all,” clearly shows that all things are by no means subject to Himself. Hence the prophet anticipates his own final subjection, saying, “Shall not my soul be subject to God alone? For of Him comes my salvation.” And because in the body of the Church Christ is the head, and some of the members still resist, the body does not appear to be subject even to the head. For if one member suffer, all the members suffer with it, and the whole body is tortured by the pain in one member. My meaning may be more clearly expressed thus. So long as we have the treasure in earthen vessels, and are clothed with frail flesh, or rather with mortal and corruptible flesh, we think ourselves fortunate if, in single virtues and separate portions of virtue, we are subject to God. But when this mortal shall have put on immortality, and this corruptible shall have put on incorruption, and death shall be swallowed up in the victory of Christ, then will God be all in all: and so there will not be merely wisdom in Solomon, sweetness in David, zeal in Elias and Phinees, faith in Abraham, perfect love in Peter, to whom it was said, “Simon, son of John, do you love me?” zeal for preaching in the chosen vessel, and two or three virtues each in others, but God will be wholly in all, and the company of the saints will rejoice in the whole band of virtues, and God will be all in all.
19. C. Do I understand you to say that no saint, so long as he is in this poor body, can have all virtues?
A. Just so, because now we prophesy in part, and know in part. It is impossible for all things to be in all men, for no son of man is immortal.
C. How is it, then, that we read that he who has one virtue appears to have all?
A. By partaking of them, not possessing them, for individuals must excel in particular virtues. But I confess I don't know where to find what you say you have read.
C. Are you not aware that the philosophers take that view?
A. The philosophers may, but the Apostles do not. I heed not what Aristotle, but what Paul, teaches.
C. Pray does not James the Apostle write that he who stumbles in one point is guilty of all?
A. The passage is its own interpreter. James did not say, as a starting-point for the discussion, he who prefers a rich man to a poor man in honour is guilty of adultery or murder. That is a delusion of the Stoics who maintain the equality of sins. But he proceeds thus: “He who said, You shall not commit adultery, said also, You shall not kill: but although thou dost not kill, yet, if you commit adultery, you have become a transgressor of the law.” Light offenses are compared with light ones, and heavy offenses with heavy ones. A fault that deserves the rod must not be avenged with the sword; nor must a crime worthy of the sword, be checked with the rod.
C. Suppose it true that no saint has all the virtues: you will surely grant that within the range of his ability, if a man do what he can, he is perfect.
A. Do you not remember what I said before?
C. What was it?
A. That a man is perfect in respect of what he has done, imperfect in respect of what he could not do.
C. But as he is perfect in respect of what he has done, because he willed to do it, so in respect of that which constitutes him imperfect, because he has not done it, he might have been perfect, had he willed to do it.
A. Who does not wish to do what is perfect? Or who does not long to grow vigorously in all virtue? If you look for all virtues in each individual, you do away with the distinctions of things, and the difference of graces, and the variety of the work of the Creator, whose prophet cries aloud in the sacred song: “In wisdom have you made them all.” Lucifer may be indignant because he has not the brightness of the moon. The moon may dispute over her eclipses and ceaseless toil, and ask why she must traverse every month the yearly orbit of the sun. The sun may complain and want to know what he has done that he travels more slowly than the moon. And we poor creatures may demand to know why it is that we were made men and not angels; although your teacher, the Ancient, the fountain from which these streams flow, asserts that all rational creatures were created equal and started fairly, like charioteers, either to succumb halfway, or to pass on rapidly and reach the wished-for goal. Elephants, with their huge bulk, and griffins, might discuss their ponderous frames and ask why they must go on four feet, while flies, midges, and other creatures like them have six feet under their tiny wings, and there are some creeping things which have such an abundance of feet that the keenest vision cannot follow their countless and simultaneous movements. Marcion and all the heretics who denied the Creator's works might speak thus. Your principle goes so far that while its adherents attack particular points, they are laying hands on God; they are asking why He only is God, why He envies the creatures, and why they are not all endowed with the same power and importance. You would not say so much (for you are not mad enough to openly fight against God), yet this is your meaning in other words, when you give man an attribute of God, and make him to be without sin like God Himself. Hence the Apostle, with his voice of thunder, says, concerning different graces: “There are diversities of gifts, but the same spirit; and differences of ministrations, but the same Lord; and there are diversities of workings, but the same God, Who works all things in all.”
20. C. You push this one particular point too far in seeking to convince me that a man cannot have all excellences at the same time. As though God were guilty of envy, or unable to bestow upon His image and likeness a correspondence in all things to his Creator.
Source: Against the Pelagians (New Advent)