Part III (Secunda Secundae) Part 50 (2/2)
Reply Obj. 1: So long as we are in the body, we are said to be ”absent from the Lord,” in comparison with that presence whereby He is present to some by the vision of ”sight”; wherefore the Apostle goes on to say (2 Cor. 5:6): ”For we walk by faith and not by sight.”
Nevertheless, even in this life, He is present to those who love Him, by the indwelling of His grace.
Reply Obj. 2: The mourning that merits happiness, is about those things that are contrary to happiness. Wherefore it amounts to the same that charity causes this mourning, and this spiritual joy about G.o.d, since to rejoice in a certain good amounts to the same as to grieve for things that are contrary to it.
Reply Obj. 3: There can be spiritual joy about G.o.d in two ways.
First, when we rejoice in the Divine good considered in itself; secondly, when we rejoice in the Divine good as partic.i.p.ated by us.
The former joy is the better, and proceeds from charity chiefly: while the latter joy proceeds from hope also, whereby we look forward to enjoy the Divine good, although this enjoyment itself, whether perfect or imperfect, is obtained according to the measure of one's charity.
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SECOND ARTICLE [II-II, Q. 28, Art. 2]
Whether the Spiritual Joy, Which Results from Charity, Is Compatible with an Admixture of Sorrow?
Objection 1: It would seem that the spiritual joy that results from charity is compatible with an admixture of sorrow. For it belongs to charity to rejoice in our neighbor's good, according to 1 Cor. 13:4, 6: ”Charity ... rejoiceth not in iniquity, but rejoiceth with the truth.” But this joy is compatible with an admixture of sorrow, according to Rom. 12:15: ”Rejoice with them that rejoice, weep with them that weep.” Therefore the spiritual joy of charity is compatible with an admixture of sorrow.
Obj. 2: Further, according to Gregory (Hom. in Evang. x.x.xiv), ”penance consists in deploring past sins, and in not committing again those we have deplored.” But there is no true penance without charity. Therefore the joy of charity has an admixture of sorrow.
Obj. 3: Further, it is through charity that man desires to be with Christ according to Phil. 1:23: ”Having a desire to be dissolved and to be with Christ.” Now this desire gives rise, in man, to a certain sadness, according to Ps. 119:5: ”Woe is me that my sojourning is prolonged!” Therefore the joy of charity admits of a seasoning of sorrow.
_On the contrary,_ The joy of charity is joy about the Divine wisdom.
Now such like joy has no admixture of sorrow, according to Wis. 8:16: ”Her conversation hath no bitterness.” Therefore the joy of charity is incompatible with an admixture of sorrow.
_I answer that,_ As stated above (A. 1, ad 3), a twofold joy in G.o.d arises from charity. One, the more excellent, is proper to charity; and with this joy we rejoice in the Divine good considered in itself.
This joy of charity is incompatible with an admixture of sorrow, even as the good which is its object is incompatible with any admixture of evil: hence the Apostle says (Phil. 4:4): ”Rejoice in the Lord always.”
The other is the joy of charity whereby we rejoice in the Divine good as partic.i.p.ated by us. This partic.i.p.ation can be hindered by anything contrary to it, wherefore, in this respect, the joy of charity is compatible with an admixture of sorrow, in so far as a man grieves for that which hinders the partic.i.p.ation of the Divine good, either in us or in our neighbor, whom we love as ourselves.
Reply Obj. 1: Our neighbor does not weep save on account of some evil. Now every evil implies lack of partic.i.p.ation in the sovereign good: hence charity makes us weep with our neighbor in so far as he is hindered from partic.i.p.ating in the Divine good.
Reply Obj. 2: Our sins divide between us and G.o.d, according to Isa.
59:2; wherefore this is the reason why we grieve for our past sins, or for those of others, in so far as they hinder us from partic.i.p.ating in the Divine good.
Reply Obj. 3: Although in this unhappy abode we partic.i.p.ate, after a fas.h.i.+on, in the Divine good, by knowledge and love, yet the unhappiness of this life is an obstacle to a perfect partic.i.p.ation in the Divine good: hence this very sorrow, whereby a man grieves for the delay of glory, is connected with the hindrance to a partic.i.p.ation of the Divine good.
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THIRD ARTICLE [II-II, Q. 28, Art. 3]
Whether the Spiritual Joy Which Proceeds from Charity, Can Be Filled?
Objection 1: It would seem that the spiritual joy which proceeds from charity cannot be filled. For the more we rejoice in G.o.d, the more is our joy in Him filled. But we can never rejoice in Him as much as it is meet that we should rejoice in G.o.d, since His goodness which is infinite, surpa.s.ses the creature's joy which is finite. Therefore joy in G.o.d can never be filled.
Obj. 2: Further, that which is filled cannot be increased. But the joy, even of the blessed, can be increased, since one's joy is greater than another's. Therefore joy in G.o.d cannot be filled in a creature.
Obj. 3: Further, comprehension seems to be nothing else than the fulness of knowledge. Now, just as the cognitive power of a creature is finite, so is its appet.i.tive power. Since therefore G.o.d cannot be comprehended by any creature, it seems that no creature's joy in G.o.d can be filled.
_On the contrary,_ Our Lord said to His disciples (John 15:11): ”That My joy may be in you, and your joy may be filled.”
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