Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

is directed to some particular good. But if this particular good is not a true, but an apparent good, it is not a true virtue that is ordered to such a good, but a counterfeit virtue. Even so, as Augustine says (Contra Julian. iv, 3), "the prudence of the miser, whereby he devises various roads to gain, is no true virtue; nor the miser's justice, whereby he scorns the property of another through fear of severe punishment; nor the miser's temperance, whereby he curbs his desire for expensive pleasures; nor the miser's fortitude, whereby as Horace, says, 'he braves the sea, he crosses mountains, he goes through fire, in order to avoid poverty'" (Epis. lib, 1; Ep. i, 45). If, on the other hand, this particular good be a true good, for instance the welfare of the state, or the like, it will indeed be a true virtue, imperfect, however, unless it be referred to the final and perfect good. Accordingly no strictly true virtue is possible without charity.

Reply Obj. 1: The act of one lacking charity may be of two kinds; one is in accordance with his lack of charity, as when he does something that is referred to that whereby he lacks charity. Such an act is always evil: thus Augustine says (Contra Julian. iv, 3) that the actions which an unbeliever performs as an unbeliever, are always sinful, even when he clothes the naked, or does any like thing, and directs it to his unbelief as end.

There is, however, another act of one lacking charity, not in accordance with his lack of charity, but in accordance with his possession of some other gift of God, whether faith, or hope, or even his natural good, which is not completely taken away by sin, as stated above (Q. 10, A. 4; I-II, Q. 85, A. 2). In this way it is possible for an act, without charity, to be generically good, but not perfectly good, because it lacks its due order to the last end.

Reply Obj. 2: Since the end is in practical matters, what the principle is in speculative matters, just as there can be no strictly true science, if a right estimate of the first indemonstrable principle be lacking, so, there can be no strictly true justice, or chastity, without that due ordering to the end, which is effected by charity, however rightly a man may be affected about other matters.

Reply Obj. 3: Science and art of their very nature imply a relation to some particular good, and not to the ultimate good of human life, as do the moral virtues, which make man good simply, as stated above (I-II, Q. 56, A. 3). Hence the comparison fails. _______________________

EIGHTH ARTICLE [II-II, Q. 23, Art. 8]

Whether Charity Is the Form of the Virtues?

Objection 1: It would seem that charity is not the true form of the virtues. Because the form of a thing is either exemplar or essential. Now charity is not the exemplar form of the other virtues, since it would follow that the other virtues are of the same species as charity: nor is it the essential form of the other virtues, since then it would not be distinct from them. Therefore it is in no way the form of the virtues.

Obj. 2: Further, charity is compared to the other virtues as their root and foundation, according to Eph. 3:17: "Rooted and founded in charity." Now a root or foundation is not the form, but rather the matter of a thing, since it is the first part in the making. Therefore charity is not the form of the virtues.

Obj. 3: Further, formal, final, and efficient causes do not coincide with one another (Phys. ii, 7). Now charity is called the end and the mother of the virtues. Therefore it should not be called their form.

On the contrary, Ambrose [*Lombard, Sent. iii, D, 23] says that charity is the form of the virtues.

I answer that, In morals the form of an act is taken chiefly from the end. The reason of this is that the principal of moral acts is the will, whose object and form, so to speak, are the end. Now the form of an act always follows from a form of the agent. Consequently, in morals, that which gives an act its order to the end, must needs give the act its form. Now it is evident, in accordance with what has been said (A. 7), that it is charity which directs the acts of all other virtues to the last end, and which, consequently, also gives the form to all other acts of virtue: and it is precisely in this sense that charity is called the form of the virtues, for these are called virtues in relation to "informed" acts.

Reply Obj. 1: Charity is called the form of the other virtues not as being their exemplar or their essential form, but rather by way of efficient cause, in so far as it sets the form on all, in the aforesaid manner.

Reply Obj. 2: Charity is compared to the foundation or root in so far as all other virtues draw their sustenance and nourishment therefrom, and not in the sense that the foundation and root have the character of a material cause.

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. _______________________

QUESTION 24

OF THE SUBJECT OF CHARITY
(In Twelve Articles)

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