Part III (Secunda Secundae) Part 37 (2/2)
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.
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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 G.o.d 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 G.o.d.
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 G.o.d 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 friends.h.i.+p of man for G.o.d, founded upon the fellows.h.i.+p of everlasting happiness. Now this fellows.h.i.+p is in respect, not of natural, but of gratuitous gifts, for, according to Rom. 6:23, ”the grace of G.o.d is life everlasting”: wherefore charity itself surpa.s.ses our natural facilities. Now that which surpa.s.ses 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 partic.i.p.ation of Whom in us is created charity, as stated above (Q.
23, A. 2).
Reply Obj. 1: Dionysius is speaking of the love of G.o.d, which is founded on the fellows.h.i.+p of natural goods, wherefore it is in all naturally. On the other hand, charity is founded on a supernatural fellows.h.i.+p, so the comparison fails.
Reply Obj. 2: Just as G.o.d is supremely knowable in Himself yet not to us, on account of a defect in our knowledge which depends on sensible things, so too, G.o.d 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 appet.i.te towards visible goods. Hence it is evident that for us to love G.o.d 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.”
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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 G.o.d infuses charity into man according to the measure of his natural virtue.
Obj. 2: Further, among things ordained towards one another, the second is proportionate to the first: thus we find in natural things that the form is proportionate to the matter, and in gratuitous gifts, that glory is proportionate to grace. Now, since charity is a perfection of nature, it is compared to the capacity of nature as second to first. Therefore it seems that charity is infused according to the capacity of nature.
Obj. 3: Further, men and angels partake of happiness according to the same measure, since happiness is alike in both, according to Matt.
22:30 and Luke 20:36. Now charity and other gratuitous gifts are bestowed on the angels, according to their natural capacity, as the Master teaches (Sent. ii, D, 3). Therefore the same apparently applies to man.
_On the contrary,_ It is written (John 3:8): ”The Spirit breatheth where He will,” and (1 Cor. 12:11): ”All these things one and the same Spirit worketh, dividing to every one according as He will.”
Therefore charity is given, not according to our natural capacity, but according as the Spirit wills to distribute His gifts.
_I answer that,_ The quant.i.ty of a thing depends on the proper cause of that thing, since the more universal cause produces a greater effect. Now, since charity surpa.s.ses the proportion of human nature, as stated above (A. 2) it depends, not on any natural virtue, but on the sole grace of the Holy Ghost Who infuses charity. Wherefore the quant.i.ty of charity depends neither on the condition of nature nor on the capacity of natural virtue, but only on the will of the Holy Ghost Who ”divides” His gifts ”according as He will.” Hence the Apostle says (Eph. 4:7): ”To every one of us is given grace according to the measure of the giving of Christ.”
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