Part III (Secunda Secundae) Part 39 (1/2)
For whosoever says this, leaves the road before coming to his destination.” Therefore the wayfarer's charity can ever increase more and more.
_I answer that,_ A term to the increase of a form may be fixed in three ways: first by reason of the form itself having a fixed measure, and when this has been reached it is no longer possible to go any further in that form, but if any further advance is made, another form is attained. An example of this is paleness, the bounds of which may, by continual alteration, be pa.s.sed, either so that whiteness ensues, or so that blackness results. Secondly, on the part of the agent, whose power does not extend to a further increase of the form in its subject. Thirdly, on the part of the subject, which is not capable of ulterior perfection.
Now, in none of these ways, is a limit imposed to the increase of man's charity, while he is in the state of the wayfarer. For charity itself considered as such has no limit to its increase, since it is a partic.i.p.ation of the infinite charity which is the Holy Ghost. In like manner the cause of the increase of charity, viz. G.o.d, is possessed of infinite power. Furthermore, on the part of its subject, no limit to this increase can be determined, because whenever charity increases, there is a corresponding increased ability to receive a further increase. It is therefore evident that it is not possible to fix any limits to the increase of charity in this life.
Reply Obj. 1: The increase of charity is directed to an end, which is not in this, but in a future life.
Reply Obj. 2: The capacity of the rational creature is increased by charity, because the heart is enlarged thereby, according to 2 Cor.
6:11: ”Our heart is enlarged”; so that it still remains capable of receiving a further increase.
Reply Obj. 3: This argument holds good in those things which have the same kind of quant.i.ty, but not in those which have different kinds: thus however much a line may increase it does not reach the quant.i.ty of a superficies. Now the quant.i.ty of a wayfarer's charity which follows the knowledge of faith is not of the same kind as the quant.i.ty of the charity of the blessed, which follows open vision.
Hence the argument does not prove.
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EIGHTH ARTICLE [II-II, Q. 24, Art. 8]
Whether Charity Can Be Perfect in This Life?
Objection 1: It would seem that charity cannot be perfect in this life. For this would have been the case with the apostles before all others. Yet it was not so, since the Apostle says (Phil. 3:12): ”Not as though I had already attained, or were already perfect.” Therefore charity cannot be perfect in this life.
Obj. 2: Further, Augustine says (Qq. lx.x.xiii, qu. 36) that ”whatever kindles charity quenches cupidity, but where charity is perfect, cupidity is done away altogether.” But this cannot be in this world, wherein it is impossible to live without sin, according to 1 John 1:8: ”If we say that we have no sin, we deceive ourselves.” Now all sin arises from some inordinate cupidity. Therefore charity cannot be perfect in this life.
Obj. 3: Further, what is already perfect cannot be perfected any more. But in this life charity can always increase, as stated above (A. 7). Therefore charity cannot be perfect in this life.
_On the contrary,_ Augustine says (In prim. canon. Joan. Tract. v) ”Charity is perfected by being strengthened; and when it has been brought to perfection, it exclaims, 'I desire to be dissolved and to be with Christ.'” Now this is possible in this life, as in the case of Paul. Therefore charity can be perfect in this life.
_I answer that,_ The perfection of charity may be understood in two ways: first with regard to the object loved, secondly with regard to the person who loves. With regard to the object loved, charity is perfect, if the object be loved as much as it is lovable. Now G.o.d is as lovable as He is good, and His goodness is infinite, wherefore He is infinitely lovable. But no creature can love Him infinitely since all created power is finite. Consequently no creature's charity can be perfect in this way; the charity of G.o.d alone can, whereby He loves Himself.
On the part of the person who loves, charity is perfect, when he loves as much as he can. This happens in three ways. First, so that a man's whole heart is always actually borne towards G.o.d: this is the perfection of the charity of heaven, and is not possible in this life, wherein, by reason of the weakness of human life, it is impossible to think always actually of G.o.d, and to be moved by love towards Him. Secondly, so that man makes an earnest endeavor to give his time to G.o.d and Divine things, while scorning other things except in so far as the needs of the present life demand. This is the perfection of charity that is possible to a wayfarer; but is not common to all who have charity. Thirdly, so that a man gives his whole heart to G.o.d habitually, viz. by neither thinking nor desiring anything contrary to the love of G.o.d; and this perfection is common to all who have charity.
Reply Obj. 1: The Apostle denies that he has the perfection of heaven, wherefore a gloss on the same pa.s.sage says that ”he was a perfect wayfarer, but had not yet achieved the perfection to which the way leads.”
Reply Obj. 2: This is said on account of venial sins, which are contrary, not to the habit, but to the act of charity: hence they are incompatible, not with the perfection of the way, but with that of heaven.
Reply Obj. 3: The perfection of the way is not perfection simply, wherefore it can always increase.
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NINTH ARTICLE [II-II, Q. 24, Art. 9]
Whether Charity Is Rightly Distinguished into Three Degrees, Beginning, Progress, and Perfection?
Objection 1: It would seem unfitting to distinguish three degrees of charity, beginning, progress, and perfection. For there are many degrees between the beginning of charity and its ultimate perfection.
Therefore it is not right to put only one.
Obj. 2: Further, charity begins to progress as soon as it begins to be. Therefore we ought not to distinguish between charity as progressing and as beginning.
Obj. 3: Further, in this world, however perfect a man's charity may be, it can increase, as stated above (A. 7). Now for charity to increase is to progress. Therefore perfect charity ought not to be distinguished from progressing charity: and so the aforesaid degrees are unsuitably a.s.signed to charity.
_On the contrary,_ Augustine says (In prim. canon. Joan. Tract. v) ”As soon as charity is born it takes food,” which refers to beginners, ”after taking food, it waxes strong,” which refers to those who are progressing, ”and when it has become strong it is perfected,” which refers to the perfect. Therefore there are three degrees of charity.
_I answer that,_ The spiritual increase of charity may be considered in respect of a certain likeness to the growth of the human body. For although this latter growth may be divided into many parts, yet it has certain fixed divisions according to those particular actions or pursuits to which man is brought by this same growth. Thus we speak of a man being an infant until he has the use of reason, after which we distinguish another state of man wherein he begins to speak and to use his reason, while there is again a third state, that of p.u.b.erty when he begins to acquire the power of generation, and so on until he arrives at perfection.