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striving for perfection

T Abduction from the "Compendium of ascetical and mystical theology" of A. Tanquerey (published in 1927) suggest that part which speaks of the obligation to strive for perfection by all those who live a Christian life. Summarize and omits Latin quotations.

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out the nature of Christian life and perfection, we are left to consider whether there is a real obligation for us to progress in this life or whether it is sufficient to keep it jealously as a treasure.

obligation itself.

in such delicate matters must be used precisely as possible. It is certain that it is necessary and that you die in a state of grace for salvation, then it seems that there is no strict obligation for the faithful more than to preserve the state of grace. But that is precisely the question: know if you can keep for a considerable time the state of grace without trying to advance . Now the authority and reason enlightened by faith we show that, in the state of fallen nature, we can not remain long in a state of grace without trying to progress in spiritual life and practice from time to time some of the evangelical counsels.
The argument from authority.

1, Sacred Scripture does not deal directly with such a question, post which the general principle of distinction between precepts and counsels, ordinarily does not say what in the exhortations of the Lord shall be binding or not. But putting so much emphasis the sanctity which is fitting for Christians , puts before the eyes of this ideal of perfection, so openly preached to all the necessity of renunciation and charity, the essential elements of perfection, every unbiased mind immediately arises the conviction that, to save You must, on occasion, do more than is strictly controlled, and then strive to move forward.

A) So our Lord presents to us as an ideal of perfection itself holiness of our heavenly Father: "Be perfect as your heavenly Father is perfect", then all those who have God for his father, must approach this divine perfection, which clearly can not be without some progress. The whole Sermon on the Mount is not in essence that the comment and the development of this ideal. The way to keep this is the way of renunciation, the imitation of Our Lord and the love of God: "Whoever comes to me and not hate (that does not sacrifice) the father, mother, wife, sons, brothers, sisters and even their lives, can not be my disciple. " We must therefore, in some cases, to prefer God and his will to the love of parents, wife, children, their lives and sacrificed everything to follow Jesus, and the heroic courage which assumes that there will not be at the appropriate time if I was prepared to sacrifice supererogation. This is certainly narrow and difficult and very few follow it, but Jesus wants us to make serious efforts to enter it: this is not a wonder to strive for perfection?

B) or otherwise speak his apostles. S. Paul often reminds the faithful that they were elected to become a saint, which can not be done without stripping the old man and put on the new, that is, without stifling the trends of the corrupted nature and without trying to imitate the virtues of Jesus Neither this will succeed, adds S. Paul, without studying to achieve "the full measure of the age of Christ", which means that, being incorporated into Christ, of which we are carrying, and it is up to us, with the progress in imitation of her virtues, to make it grow and integrate. Even St. Peter wants all his disciples to be holy as he who has called them to health. And how can be no progress in the practice of Christian virtues? St. John the last chapter of Revelation calls the right not to stop what is right and holy to be sanctified more and more.

C) This conclusion also flows from the nature of Christian life, which, in the words of our Lord and his disciples, is a fight where vigilance and prayer, mortification and the practice of positive virtues are necessary for the victory: "Watch and pray, lest ye enter into temptation. "Having to fight not only against flesh and blood, that is, against the threefold concupiscence, but also against the demons who incite in us, we need to arm ourselves spiritually and to fight bravely. Now in a struggle that lasts a long time, it was almost fatally defeated if one is held only on the defensive, then you must also use the counter, ie the positive practice of virtue, vigilance, mortification, to the spirit of faith and confidence. Tal is really the conclusion he draws from St. Paul when he described the struggle that we must support, says that we must be armed from head to toe as a Roman soldier, "girded his loins with truth, clothes dell'usbergo justice, shod feet ready to proclaim the Gospel of peace, with the shield of faith, the helmet of health and the sword of the Spirit. "By showing us that in order to triumph over our adversaries, we need to do more than is strictly required.

2 nd Tradition confirms this teaching. When the fathers they want to insist on the necessity of perfection for all, say in the way that leads to God and to health, one can not remain stationary but that it advances or retreats or that. " So S. Augustine, noting that the charity is on, warns us that we must not stop on the way, just because the stop is a retreat; and Pelagius himself, his opponent, admitted the same principle, it is so obvious. So S. Bernard, who is called by some the last of the Fathers, this doctrine presents in dramatic form: "I do not want progress? No. Do you want us back? Not at all. What are you going?" I want to live in order to stand still at the point where they are ... What you want is impossible, because nothing in this world is in the same state. " And elsewhere he adds: "You have to climb or descend, and who want to stop, infallibly falls." The SP Pius XI, Encyclical of January 26, 1923 on St. Francis de Sales, states clearly that all Christians, without exception, must strive for holiness.

The argument of reason.
The fundamental reason why we must strive for perfection is just given to us by the Fathers.

1, Every life, because movement is essentially progressive in the sense that, when it ceases to grow, also begins to decline. The reason is that there are in every living being disruptive forces, which, if not irresistible, they end up producing disease and death. The same is true of our spiritual life alongside the trends that lead us to good, there are other, very active, that draw us to evil, to fight, the only effective way is to increase the forces in our lives, the love of God and the Christian virtues, then these evil tendencies weaken. But if you desist from making efforts to move forward, our vices awaken and regain their strength, give us more alive and more frequent attacks, and if there Scotia from our torpor, it is the moment of weakness, weakness, fall in mortal sin. This is, alas! the story of many souls, as is well known that the directors are experienced.
Here's a comparison that will understand it. We must go back to save a current more or less violent, that of our disordered passions that draw us to evil. As long as we strive to push forward our spacecraft, we to travel upstream or at least counterbalanced, but as soon cease to row, we are overwhelmed by the current and retreated to the ocean, where we expect storms, namely the serious temptations and perhaps even the miserable fall.

2 ° There are precepts that serious on occasion may not be observed except through heroic acts. Now, taking into account the psychological laws, are not ordinarily able to be a hero unless it is prepared to sacrifice there, that is, acts of mortification. Come true and then wherever the moral law, not to fall into sin, you have to escape the danger with generous acts that do not fall directly under the precept. In other words, to hit the target we must aim a little higher , and not to lose the grace necessary to strengthen the will against the dangerous temptations of supererogation works, in short, we must strive for perfection.