Part III (Secunda Secundae) Part 40 (1/2)

ELEVENTH ARTICLE [II-II, Q. 24, Art. 11]

Whether We Can Lose Charity When Once We Have It?

Objection 1: It would seem that we cannot lose charity when once we have it. For if we lose it, this can only be through sin. Now he who has charity cannot sin, for it is written (1 John 3:9): ”Whosoever is born of G.o.d, committeth not sin; for His seed abideth in him, and he cannot sin, because he is born of G.o.d.” But none save the children of G.o.d have charity, for it is this which distinguishes ”the children of G.o.d from the children of perdition,” as Augustine says (De Trin. xv, 17). Therefore he that has charity cannot lose it.

Obj. 2: Further, Augustine says (De Trin. viii, 7) that ”if love be not true, it should not be called love.” Now, as he says again in a letter to Count Julian, ”charity which can fail was never true.”

[*The quotation is from _De Salutaribus Doc.u.mentis ad quemdam comitem,_ vii., among the works of Paul of Friuli, more commonly known as Paul the Deacon, a monk of Monte Ca.s.sino.] Therefore it was no charity at all. Therefore, when once we have charity, we cannot lose it.

Obj. 3: Further, Gregory says in a homily for Pentecost (In Evang.

x.x.x) that ”G.o.d's love works great things where it is; if it ceases to work it is not charity.” Now no man loses charity by doing great things. Therefore if charity be there, it cannot be lost.

Obj. 4: Further, the free-will is not inclined to sin unless by some motive for sinning. Now charity excludes all motives for sinning, both self-love and cupidity, and all such things. Therefore charity cannot be lost.

_On the contrary,_ It is written (Apoc. 2:4): ”I have somewhat against thee, because thou hast left thy first charity.”

_I answer that,_ The Holy Ghost dwells in us by charity, as shown above (A. 2; QQ. 23, 24). We can, accordingly, consider charity in three ways: first on the part of the Holy Ghost, Who moves the soul to love G.o.d, and in this respect charity is incompatible with sin through the power of the Holy Ghost, Who does unfailingly whatever He wills to do. Hence it is impossible for these two things to be true at the same time--that the Holy Ghost should will to move a certain man to an act of charity, and that this man, by sinning, should lose charity. For the gift of perseverance is reckoned among the blessings of G.o.d whereby ”whoever is delivered, is most certainly delivered,”

as Augustine says in his book on the Predestination of the saints (De Dono Persev. xiv).

Secondly, charity may be considered as such, and thus it is incapable of anything that is against its nature. Wherefore charity cannot sin at all, even as neither can heat cool, nor unrighteousness do good, as Augustine says (De Serm. Dom. in Monte ii, 24).

Thirdly, charity can be considered on the part of its subject, which is changeable on account of the free-will. Moreover charity may be compared with this subject, both from the general point of view of form in comparison with matter, and from the specific point of view of habit as compared with power. Now it is natural for a form to be in its subject in such a way that it can be lost, when it does not entirely fill the potentiality of matter: this is evident in the forms of things generated and corrupted, because the matter of such things receives one form in such a way, that it retains the potentiality to another form, as though its potentiality were not completely satisfied with the one form. Hence the one form may be lost by the other being received. On the other hand the form of a celestial body which entirely fills the potentiality of its matter, so that the latter does not retain the potentiality to another form, is in its subject inseparably. Accordingly the charity of the blessed, because it entirely fills the potentiality of the rational mind, since every actual movement of that mind is directed to G.o.d, is possessed by its subject inseparably: whereas the charity of the wayfarer does not so fill the potentiality of its subject, because the latter is not always actually directed to G.o.d: so that when it is not actually directed to G.o.d, something may occur whereby charity is lost.

It is proper to a habit to incline a power to act, and this belongs to a habit, in so far as it makes whatever is suitable to it, to seem good, and whatever is unsuitable, to seem evil. For as the taste judges of savors according to its disposition, even so does the human mind judge of things to be done, according to its habitual disposition. Hence the Philosopher says (Ethic. iii, 5) that ”such as a man is, so does the end appear to him.” Accordingly charity is inseparable from its possessor, where that which pertains to charity cannot appear otherwise than good, and that is in heaven, where G.o.d is seen in His Essence, which is the very essence of goodness.

Therefore the charity of heaven cannot be lost, whereas the charity of the way can, because in this state G.o.d is not seen in His Essence, which is the essence of goodness.

Reply Obj. 1: The pa.s.sage quoted speaks from the point of view of the power of the Holy Ghost, by Whose safeguarding, those whom He wills to move are rendered immune from sin, as much as He wills.

Reply Obj. 2: The charity which can fail by reason of itself is no true charity; for this would be the case, were its love given only for a time, and afterwards were to cease, which would be inconsistent with true love. If, however, charity be lost through the changeableness of the subject, and against the purpose of charity included in its act, this is not contrary to true charity.

Reply Obj. 3: The love of G.o.d ever works great things in its purpose, which is essential to charity; but it does not always work great things in its act, on account of the condition of its subject.

Reply Obj. 4: Charity by reason of its act excludes every motive for sinning. But it happens sometimes that charity is not acting actually, and then it is possible for a motive to intervene for sinning, and if we consent to this motive, we lose charity.

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TWELFTH ARTICLE [II-II, Q. 24, Art. 12]

Whether Charity Is Lost Through One Mortal Sin?

Objection 1: It would seem that charity is not lost through one mortal sin. For Origen says (Peri Archon i): ”When a man who has mounted to the stage of perfection, is satiated, I do not think that he will become empty or fall away suddenly; but he must needs do so gradually and by little and little.” But man falls away by losing charity. Therefore charity is not lost through only one mortal sin.

Obj. 2: Further, Pope Leo in a sermon on the Pa.s.sion (lx) addresses Peter thus: ”Our Lord saw in thee not a conquered faith, not an averted love, but constancy shaken. Tears abounded where love never failed, and the words uttered in trepidation were washed away by the fount of charity.” From this Bernard [*William of St. Thierry, De Nat. et Dig. Amoris. vi.] drew his a.s.sertion that ”charity in Peter was not quenched, but cooled.” But Peter sinned mortally in denying Christ. Therefore charity is not lost through one mortal sin.

Obj. 3: Further, charity is stronger than an acquired virtue. Now a habit of acquired virtue is not destroyed by one contrary sinful act.

Much less, therefore, is charity destroyed by one contrary mortal sin.

Obj. 4: Further, charity denotes love of G.o.d and our neighbor. Now, seemingly, one may commit a mortal sin, and yet retain the love of G.o.d and one's neighbor; because an inordinate affection for things directed to the end, does not remove the love for the end, as stated above (A. 10). Therefore charity towards G.o.d can endure, though there be a mortal sin through an inordinate affection for some temporal good.

Obj. 5: Further, the object of a theological virtue is the last end.

Now the other theological virtues, namely faith and hope, are not done away by one mortal sin, in fact they remain though lifeless.