Part III (Secunda Secundae) Part 38 (2/2)
It follows therefore that if charity be added to charity, we must presuppose a numerical distinction between them, which follows a distinction of subjects: thus whiteness receives an increase when one white thing is added to another, although such an increase does not make a thing whiter. This, however, does not apply to the case in point, since the subject of charity is none other than the rational mind, so that such like an increase of charity could only take place by one rational mind being added to another; which is impossible.
Moreover, even if it were possible, the result would be a greater lover, but not a more loving one. It follows, therefore, that charity can by no means increase by addition of charity to charity, as some have held to be the case.
Accordingly charity increases only by its subject partaking of charity more and more subject thereto. For this is the proper mode of increase in a form that is intensified, since the being of such a form consists wholly in its adhering to its subject. Consequently, since the magnitude of a thing follows on its being, to say that a form is greater is the same as to say that it is more in its subject, and not that another form is added to it: for this would be the case if the form, of itself, had any quant.i.ty, and not in comparison with its subject. Therefore charity increases by being intensified in its subject, and this is for charity to increase in its essence; and not by charity being added to charity.
Reply Obj. 1: Bodily quant.i.ty has something as quant.i.ty, and something else, in so far as it is an accidental form. As quant.i.ty, it is distinguishable in respect of position or number, and in this way we have the increase of magnitude by addition, as may be seen in animals. But in so far as it is an accidental form, it is distinguishable only in respect of its subject, and in this way it has its proper increase, like other accidental forms, by way of intensity in its subject, for instance in things subject to rarefaction, as is proved in _Phys._ iv, 9. In like manner science, as a habit, has its quant.i.ty from its objects, and accordingly it increases by addition, when a man knows more things; and again, as an accidental form, it has a certain quant.i.ty through being in its subject, and in this way it increases in a man who knows the same scientific truths with greater certainty now than before. In the same way charity has a twofold quant.i.ty; but with regard to that which it has from its object, it does not increase, as stated above: hence it follows that it increases solely by being intensified.
Reply Obj. 2: The addition of light to light can be understood through the light being intensified in the air on account of there being several luminaries giving light: but this distinction does not apply to the case in point, since there is but one luminary shedding forth the light of charity.
Reply Obj. 3: The infusion of charity denotes a change to the state of _having_ charity from the state of _not having it,_ so that something must needs come which was not there before. On the other hand, the increase of charity denotes a change to _more having_ from _less having,_ so that there is need, not for anything to be there that was not there before, but for something to be more there that previously was less there. This is what G.o.d does when He increases charity, that is He makes it to have a greater hold on the soul, and the likeness of the Holy Ghost to be more perfectly partic.i.p.ated by the soul.
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SIXTH ARTICLE
Whether Charity Increases Through Every Act of Charity?
Objection 1: It would seem that charity increases through every act of charity. For that which can do what is more, can do what is less.
But every act of charity can merit everlasting life; and this is more than a simple addition of charity, since it includes the perfection of charity. Much more, therefore, does every act of charity increase charity.
Obj. 2: Further, just as the habits of acquired virtue are engendered by acts, so too an increase of charity is caused by an act of charity. Now each virtuous act conduces to the engendering of virtue.
Therefore also each virtuous act of charity conduces to the increase of charity.
Obj. 3: Further, Gregory [*St. Bernard, Serm. ii in Festo Purif.]
says that ”to stand still in the way to G.o.d is to go back.” Now no man goes back when he is moved by an act of charity. Therefore whoever is moved by an act of charity goes forward in the way to G.o.d.
Therefore charity increases through every act of charity.
_On the contrary,_ The effect does not surpa.s.s the power of its cause. But an act of charity is sometimes done with tepidity or slackness. Therefore it does not conduce to a more excellent charity, rather does it dispose one to a lower degree.
_I answer that,_ The spiritual increase of charity is somewhat like the increase of a body. Now bodily increase in animals and plants is not a continuous movement, so that, to wit, if a thing increase so much in so much time, it need to increase proportionally in each part of that time, as happens in local movement; but for a certain s.p.a.ce of time nature works by disposing for the increase, without causing any actual increase, and afterwards brings into effect that to which it had disposed, by giving the animal or plant an actual increase. In like manner charity does not actually increase through every act of charity, but each act of charity disposes to an increase of charity, in so far as one act of charity makes man more ready to act again according to charity, and this readiness increasing, man breaks out into an act of more fervent love, and strives to advance in charity, and then his charity increases actually.
Reply Obj. 1: Every act of charity merits everlasting life, which, however, is not to be bestowed then and there, but at its proper time. In like manner every act of charity merits an increase of charity; yet this increase does not take place at once, but when we strive for that increase.
Reply Obj. 2: Even when an acquired virtue is being engendered, each act does not complete the formation of the virtue, but conduces towards that effect by disposing to it, while the last act, which is the most perfect, and acts in virtue of all those that preceded it, reduces the virtue into act, just as when many drops hollow out a stone.
Reply Obj. 3: Man advances in the way to G.o.d, not merely by actual increase of charity, but also by being disposed to that increase.
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SEVENTH ARTICLE [II-II, Q. 24, Art. 7]
Whether Charity Increases Indefinitely?
Objection 1: It would seem that charity does not increase indefinitely. For every movement is towards some end and term, as stated in _Metaph._ ii, text. 8, 9. But the increase of charity is a movement. Therefore it tends to an end and term. Therefore charity does not increase indefinitely.
Obj. 2: Further, no form surpa.s.ses the capacity of its subject. But the capacity of the rational creature who is the subject of charity is finite. Therefore charity cannot increase indefinitely.
Obj. 3: Further, every finite thing can, by continual increase, attain to the quant.i.ty of another finite thing however much greater, unless the amount of its increase be ever less and less. Thus the Philosopher states (Phys. iii, 6) that if we divide a line into an indefinite number of parts, and take these parts away and add them indefinitely to another line, we shall never arrive at any definite quant.i.ty resulting from those two lines, viz. the one from which we subtracted and the one to which we added what was subtracted. But this does not occur in the case in point: because there is no need for the second increase of charity to be less than the first, since rather is it probable that it would be equal or greater. As, therefore, the charity of the blessed is something finite, if the charity of the wayfarer can increase indefinitely, it would follow that the charity of the way can equal the charity of heaven; which is absurd. Therefore the wayfarer's charity cannot increase indefinitely.
_On the contrary,_ The Apostle says (Phil. 3:12): ”Not as though I had already attained, or were already perfect; but I follow after, if I may, by any means apprehend,” on which words a gloss says: ”Even if he has made great progress, let none of the faithful say: 'Enough.'
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