Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

Reply Obj. 3: Charity is said to be the end of other virtues, because it directs all other virtues to its own end. And since a mother is one who conceives within herself and by another, charity is called the mother of the other virtues, because, by commanding them, it conceives the acts of the other virtues, by the desire of the last end.

We must now consider charity in relation to its subject, under which head there are twelve points of inquiry:

(1) Whether charity is in the will as its subject?

(2) Whether charity is caused in man by preceding acts or by a Divine infusion?

(3) Whether it is infused according to the capacity of our natural gifts?

(4) Whether it increases in the person who has it?

(5) Whether it increases by addition?

(6) Whether it increases by every act?

(7) Whether it increases indefinitely?

(8) Whether the charity of a wayfarer can be perfect?

(9) Of the various degrees of charity;

(10) Whether charity can diminish?

(11) Whether charity can be lost after it has been possessed?

(12) Whether it is lost through one mortal sin? _______________________

FIRST ARTICLE [II-II, Q. 24, Art. 1]

Whether the Will Is the Subject of Charity?

Objection 1: It would seem that the will is not the subject of

charity. For charity is a kind of love. Now, according to the

Philosopher (Topic. ii, 3) love is in the concupiscible part.

Therefore charity is also in the concupiscible and not in the will.

Obj. 2: Further, charity is the foremost of the virtues, as stated above (Q. 23, A. 6). But the reason is the subject of virtue. Therefore it seems that charity is in the reason and not in the will.

Obj. 3: Further, charity extends to all human acts, according to 1 Cor. 16:14: "Let all your things be done in charity." Now the principle of human acts is the free-will. Therefore it seems that charity is chiefly in the free-will as its subject and not in the will.

On the contrary, The object of charity is the good, which is also the object of the will. Therefore charity is in the will as its subject.

I answer that, Since, as stated in the First Part (Q. 80, A. 2), the appetite is twofold, namely the sensitive, and the intellective which is called the will, the object of each is the good, but in different ways: for the object of the sensitive appetite is a good apprehended by sense, whereas the object of the intellective appetite or will is good under the universal aspect of good, according as it can be apprehended by the intellect. Now the object of charity is not a sensible good, but the Divine good which is known by the intellect alone. Therefore the subject of charity is not the sensitive, but the intellective appetite, i.e. the will.

Reply Obj. 1: The concupiscible is a part of the sensitive, not of the intellective appetite, as proved in the First Part (Q. 81, A. 2): wherefore the love which is in the concupiscible, is the love of sensible good: nor can the concupiscible reach to the Divine good which is an intelligible good; the will alone can. Consequently the concupiscible cannot be the subject of charity.

Reply Obj. 2: According to the Philosopher (De Anima iii, 9), the will also is in the reason: wherefore charity is not excluded from the reason through being in the will. Yet charity is regulated, not by the reason, as human virtues are, but by God's wisdom, and transcends the rule of human reason, according to Eph. 3:19: "The charity of Christ, which surpasseth all knowledge." Hence it is not in the reason, either as its subject, like prudence is, or as its rule, like justice and temperance are, but only by a certain kinship of the will to the reason.

Reply Obj. 3: As stated in the First Part (Q. 83, A. 4), the free-will is not a distinct power from the will. Yet charity is not in the will considered as free-will, the act of which is to choose. For choice is of things directed to the end, whereas the will is of the end itself (Ethic. iii, 2). Hence charity, whose object is the last end, should be described as residing in the will rather than in the free-will. _______________________

SECOND ARTICLE [II-II, Q. 24, Art. 2]

Whether Charity Is Caused in Us by Infusion?

Objection 1: It would seem that charity is not caused in us by infusion. For that which is common to all creatures, is in man naturally. Now, according to Dionysius (Div. Nom. iv), the "Divine good," which is the object of charity, "is for all an object of dilection and love." Therefore charity is in us naturally, and not by infusion.

Obj. 2: Further, the more lovable a thing is the easier it is to love it. Now God is supremely lovable, since He is supremely good. Therefore it is easier to love Him than other things. But we need no infused habit in order to love other things. Neither, therefore, do we need one in order to love God.

Obj. 3: Further, the Apostle says (1 Tim. 1:5): "The end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith." Now these three have reference to human acts. Therefore charity is caused in us from preceding acts, and not from infusion.

On the contrary, The Apostle says (Rom. 5:5): "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us."

I answer that, As stated above (Q. 23, A. 1), charity is a friendship of man for God, founded upon the fellowship of everlasting happiness. Now this fellowship is in respect, not of natural, but of gratuitous gifts, for, according to Rom. 6:23, "the grace of God is life everlasting": wherefore charity itself surpasses our natural facilities. Now that which surpasses the faculty of nature, cannot be natural or acquired by the natural powers, since a natural effect does not transcend its cause.

Therefore charity can be in us neither naturally, nor through acquisition by the natural powers, but by the infusion of the Holy Ghost, Who is the love of the Father and the Son, and the participation of Whom in us is created charity, as stated above (Q. 23, A. 2).

Reply Obj. 1: Dionysius is speaking of the love of God, which is founded on the fellowship of natural goods, wherefore it is in all naturally. On the other hand, charity is founded on a supernatural fellowship, so the comparison fails.

Reply Obj. 2: Just as God is supremely knowable in Himself yet not to us, on account of a defect in our knowledge which depends on sensible things, so too, God is supremely lovable in Himself, in as much as He is the object of happiness. But He is not supremely lovable to us in this way, on account of the inclination of our appetite towards visible goods. Hence it is evident that for us to love God above all things in this way, it is necessary that charity be infused into our hearts.

Reply Obj. 3: When it is said that in us charity proceeds from "a pure heart, and a good conscience, and an unfeigned faith," this must be referred to the act of charity which is aroused by these things. Or again, this is said because the aforesaid acts dispose man to receive the infusion of charity. The same remark applies to the saying of Augustine (Tract. ix in prim. canon. Joan.): "Fear leads to charity," and of a gloss on Matt. 1:2: "Faith begets hope, and hope charity." _______________________

THIRD ARTICLE [II-II, Q. 24, Art. 3]

Whether Charity Is Infused According to the Capacity of Our Natural

Gifts?

Objection 1: It would seem that charity is infused according to the capacity of our natural gifts. For it is written (Matt. 25:15) that "He gave to every one according to his own virtue [Douay: 'proper ability']." Now, in man, none but natural virtue precedes charity, since there is no virtue without charity, as stated above (Q. 23, A. 7). Therefore God infuses charity into man according to the measure of his natural virtue.