Summa Theologica by Saint Thomas Aquinas (best summer reads of all time .TXT) 📖

the fellowship of His Son." The love which is based on this communication, is charity: wherefore it is evident that charity is the friendship of man for God.

Reply Obj. 1: Man's life is twofold. There is his outward life in respect of his sensitive and corporeal nature: and with regard to this life there is no communication or fellowship between us and God or the angels. The other is man's spiritual life in respect of his mind, and with regard to this life there is fellowship between us and both God and the angels, imperfectly indeed in this present state of life, wherefore it is written (Phil. 3:20): "Our conversation is in heaven." But this "conversation" will be perfected in heaven, when "His servants shall serve Him, and they shall see His face" (Apoc. 22:3, 4). Therefore charity is imperfect here, but will be perfected in heaven.

Reply Obj. 2: Friendship extends to a person in two ways: first in respect of himself, and in this way friendship never extends but to one's friends: secondly, it extends to someone in respect of another, as, when a man has friendship for a certain person, for his sake he loves all belonging to him, be they children, servants, or connected with him in any way. Indeed so much do we love our friends, that for their sake we love all who belong to them, even if they hurt or hate us; so that, in this way, the friendship of charity extends even to our enemies, whom we love out of charity in relation to God, to Whom the friendship of charity is chiefly directed.

Reply Obj. 3: The friendship that is based on the virtuous is directed to none but a virtuous man as the principal person, but for his sake we love those who belong to him, even though they be not virtuous: in this way charity, which above all is friendship based on the virtuous, extends to sinners, whom, out of charity, we love for God's sake. _______________________

SECOND ARTICLE [II-II, Q. 23, Art. 2]

Whether Charity Is Something Created in the Soul?

Objection 1: It would seem that charity is not something created in the soul. For Augustine says (De Trin. viii, 7): "He that loveth his neighbor, consequently, loveth love itself." Now God is love. Therefore it follows that he loves God in the first place. Again he says (De Trin. xv, 17): "It was said: God is Charity, even as it was said: God is a Spirit." Therefore charity is not something created in the soul, but is God Himself.

Obj. 2: Further, God is the life of the soul spiritually just as the soul is the life of the body, according to Deut. 30:20: "He is thy life." Now the soul by itself quickens the body. Therefore God quickens the soul by Himself. But He quickens it by charity, according to 1 John 3:14: "We know that we have passed from death to life, because we love the brethren." Therefore God is charity itself.

Obj. 3: Further, no created thing is of infinite power; on the contrary every creature is vanity. But charity is not vanity, indeed it is opposed to vanity; and it is of infinite power, since it brings the human soul to the infinite good. Therefore charity is not something created in the soul.

On the charity, Augustine says (De Doctr. Christ. iii, 10): "By charity I mean the movement of the soul towards the enjoyment of God for His own sake." But a movement of the soul is something created in the soul. Therefore charity is something created in the soul.

I answer that, The Master looks thoroughly into this question in Q. 17 of the First Book, and concludes that charity is not something created in the soul, but is the Holy Ghost Himself dwelling in the mind. Nor does he mean to say that this movement of love whereby we love God is the Holy Ghost Himself, but that this movement is from the Holy Ghost without any intermediary habit, whereas other virtuous acts are from the Holy Ghost by means of the habits of other virtues, for instance the habit of faith or hope or of some other virtue: and this he said on account of the excellence of charity.

But if we consider the matter aright, this would be, on the contrary, detrimental to charity. For when the Holy Ghost moves the human mind the movement of charity does not proceed from this motion in such a way that the human mind be merely moved, without being the principle of this movement, as when a body is moved by some extrinsic motive power. For this is contrary to the nature of a voluntary act, whose principle needs to be in itself, as stated above (I-II, Q. 6, A. 1): so that it would follow that to love is not a voluntary act, which involves a contradiction, since love, of its very nature, implies an act of the will.

Likewise, neither can it be said that the Holy Ghost moves the will in such a way to the act of loving, as though the will were an instrument, for an instrument, though it be a principle of action, nevertheless has not the power to act or not to act, for then again the act would cease to be voluntary and meritorious, whereas it has been stated above (I-II, Q. 114, A. 4) that the love of charity is the root of merit: and, given that the will is moved by the Holy Ghost to the act of love, it is necessary that the will also should be the efficient cause of that act.

Now no act is perfectly produced by an active power, unless it be connatural to that power by reason of some form which is the principle of that action. Wherefore God, Who moves all things to their due ends, bestowed on each thing the form whereby it is inclined to the end appointed to it by Him; and in this way He "ordereth all things sweetly" (Wis. 8:1). But it is evident that the act of charity surpasses the nature of the power of the will, so that, therefore, unless some form be superadded to the natural power, inclining it to the act of love, this same act would be less perfect than the natural acts and the acts of the other powers; nor would it be easy and pleasurable to perform. And this is evidently untrue, since no virtue has such a strong inclination to its act as charity has, nor does any virtue perform its act with so great pleasure. Therefore it is most necessary that, for us to perform the act of charity, there should be in us some habitual form superadded to the natural power, inclining that power to the act of charity, and causing it to act with ease and pleasure.

Reply Obj. 1: The Divine Essence Itself is charity, even as It is wisdom and goodness. Wherefore just as we are said to be good with the goodness which is God, and wise with the wisdom which is God (since the goodness whereby we are formally good is a participation of Divine goodness, and the wisdom whereby we are formally wise, is a share of Divine wisdom), so too, the charity whereby formally we love our neighbor is a participation of Divine charity. For this manner of speaking is common among the Platonists, with whose doctrines Augustine was imbued; and the lack of adverting to this has been to some an occasion of error.

Reply Obj. 2: God is effectively the life both of the soul by charity, and of the body by the soul: but formally charity is the life of the soul, even as the soul is the life of the body. Consequently we may conclude from this that just as the soul is immediately united to the body, so is charity to the soul.

Reply Obj. 3: Charity works formally. Now the efficacy of a form depends on the power of the agent, who instills the form, wherefore it is evident that charity is not vanity. But because it produces an infinite effect, since, by justifying the soul, it unites it to God, this proves the infinity of the Divine power, which is the author of charity. _______________________

THIRD ARTICLE [II-II, Q. 23, Art. 3]

Whether Charity Is a Virtue?

Objection 1: It would seem that charity is not a virtue. For charity is a kind of friendship. Now philosophers do not reckon friendship a virtue, as may be gathered from Ethic. viii, 1; nor is it numbered among the virtues whether moral or intellectual. Neither, therefore, is charity a virtue.

Obj. 2: Further, "virtue is the ultimate limit of power" (De Coelo et Mundo i, 11). But charity is not something ultimate, this applies rather to joy and peace. Therefore it seems that charity is not a virtue, and that this should be said rather of joy and peace.

Obj. 3: Further, every virtue is an accidental habit. But charity is not an accidental habit, since it is a more excellent thing than the soul itself: whereas no accident is more excellent than its subject. Therefore charity is not a virtue.

On the contrary, Augustine says (De Moribus Eccl. xi): "Charity is a virtue which, when our affections are perfectly ordered, unites us to God, for by it we love Him."

I answer that, Human acts are good according as they are regulated by their due rule and measure. Wherefore human virtue which is the principle of all man's good acts consists in following the rule of human acts, which is twofold, as stated above (Q. 17, A. 1), viz. human reason and God.

Consequently just as moral virtue is defined as being "in accord with right reason," as stated in Ethic. ii, 6, so too, the nature of virtue consists in attaining God, as also stated above with regard to faith, (Q. 4, A. 5) and hope (Q. 17, A. 1). Wherefore, it follows that charity is a virtue, for, since charity attains God, it unites us to God, as evidenced by the authority of Augustine quoted above.

Reply Obj. 1: The Philosopher (Ethic. viii) does not deny that friendship is a virtue, but affirms that it is "either a virtue or with a virtue." For we might say that it is a moral virtue about works done in respect of another person, but under a different aspect from justice. For justice is about works done in respect of another person, under the aspect of the legal due, whereas friendship considers the aspect of a friendly and moral duty, or rather that of a gratuitous favor, as the Philosopher explains (Ethic. viii, 13). Nevertheless it may be admitted that it is not a virtue distinct of itself from the other virtues. For its praiseworthiness and virtuousness are derived merely from its object, in so far, to wit, as it is based on the moral goodness of the virtues. This is evident from the fact that not every friendship is praiseworthy and virtuous, as in the case of friendship based on pleasure or utility. Wherefore friendship for the virtuous is something consequent to virtue rather than a virtue. Moreover there is no comparison with charity since it is not founded principally on the virtue of a man, but on the goodness of God.

Reply Obj. 2: It belongs to the same virtue to love a man and to rejoice about him, since joy results from love, as stated above (I-II, Q. 25, A. 2) in the treatise on the passions: wherefore love is reckoned a virtue, rather than joy, which is an effect of love. And when virtue is described as being something ultimate, we mean that it is last, not in the order of effect, but in the order of excess, just as one hundred pounds exceed sixty.

Reply Obj. 3: Every accident is inferior to substance if we consider its being, since substance has being in itself, while an accident has its being in another: but considered as to its species, an accident which results from the principles of its subject is inferior to its subject, even as an effect is inferior to its cause; whereas an accident that results from a participation of some higher nature is superior to its subject, in so far as it is a likeness of that higher nature, even as light is superior to the diaphanous body. In this way charity is superior to the soul, in as much as it is a participation of the Holy Ghost. _______________________

FOURTH ARTICLE [II-II, Q. 23, Art. 4]

Whether Charity Is a Special Virtue?

Objection 1: It would seem that charity is not a special virtue. For Jerome says: "Let me briefly define all virtue as the charity whereby we