Moral Theology Part 50

(a) Without charity the other virtues are either false virtues, or true but imperfect virtues; for they are then directed, not to the universal and last End, but at most to some particular and proximate good end.

Nor are they meritorious without charity, for "if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing" (I Cor., xiii.

3).

(b) With charity the other virtues become true and perfect virtues.

Examples: t.i.tus gives alms to the poor in order to win them to infidelity (false charity). Caius avoids drunkenness, not because he dislikes it, but because he is a miser and dislikes to spend money (false temperance). Balbus has no religion, but is very faithful to his family duties (imperfect justice). Claudius discharges his duties to his family and neighbors out of love for G.o.d (perfect justice).

1118. The influence of charity on the other virtues is expressed by various t.i.tles.

(a) Charity is called the informing principle of the other virtues.

This does not mean that charity is the type on which the other virtues are modelled, or the internal character that makes them what they are; otherwise, all the virtues would be absorbed in the one virtue of charity. It means, then, that the other virtues derive the quality of perfect virtue from charity, through which they are directed to the Last End.

(b) Charity is called the foundation and root of virtues (Eph., iii.

17), not in the sense that it is a material part of them, but in the sense that it supports and nourishes them.

(c) It is also spoken of as the end and the mother of the other virtues, because it directs the other virtues to the Last End, and produces their acts by commanding their exercise: "The end of the commandment is charity" (I Tim., i. 5).

1119. Charity causes the other virtues, negatively by forbidding evil, affirmatively by commanding good (I Cor., xiii, 4-7).

(a) It forbids that evil be done the neighbor, either in desire or in deed: "Charity envieth not, dealeth not perversely."

(b) It forbids evil pa.s.sions by which one is injured in oneself, such as pride, ambition, greed, anger: "Charity is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger."

(c) It forbids that one harm one's own soul by thoughts or desires of wrong: "Charity thinketh no evil, rejoiceth not in iniquity."

(d) It commands that good be done the neighbor, bears with his defects, rejoices over his good and bestows benefits upon him: "Charity is patient, is kind; rejoiceth with the truth, beareth all things."

(e) It commands that good be done towards G.o.d by the practice of the theological virtues of faith and hope, and by continuance in them: "Charity believeth all things, hopeth all things, endureth all things."

1120. Direction is given by charity to the other virtues that makes them perfect and meritorious.

(a) Actual direction--that is, the intention here and now to believe, or hope, etc., out of love for G.o.d--though more perfect, is not required for merit in faith, hope and other virtues: otherwise, merit would become extremely difficult and rare.

(b) Habitual direction--that is, the mere fact that one has the habit of charity, though it in no way influences an act of faith, or of hope, etc, now made--does not suffice; otherwise, it would follow that an act of faith recited by a person in the state of charity, but here and now unconscious, is meritorious, which would make merit too easy.

(c) Virtual direction--that is, the influence of an intention, once made and never retracted, of acting out of love for G.o.d, which continues, though it is not adverted to, while one believes, hopes, etc.--at least is necessary; otherwise, one would make oneself deserving of the Last End, without ever having desired it, for the other virtues do not tend to the Last End in itself. In practice, however, there is no person in the state of grace who does not perform all his acts that are human and virtuous under the direction of charity, actual or virtual.

1121. Production of Charity.--The virtue of charity belongs to the appet.i.tive part of the soul, but supposes a judgment by which its exercise is regulated. (a) Thus, the power of the soul in which charity dwells is the will, for its object is good apprehended by the intellect; but (b) the judgment by which it is regulated is not human reason, as is the case with the moral virtues, but divine wisdom (Eph., iii. 19).

1122. The Origin of Charity.--(a) Charity is not caused by nature, nor acquired by the powers of nature. Natural love of G.o.d, indeed, is possible without grace; but charity is a supernatural friendship based on a fellowship in the beat.i.tude of G.o.d. (b) It is introduced or begotten by other virtues, in the sense that they prepare one to receive it from G.o.d (I Tim., i. 5).

1123. The cause of charity, then, is G.o.d, who infuses it into the soul: "The charity of G.o.d is poured forth in our hearts by the Holy Ghost, who is given to us" (Rom., v. 5). The measure according to which G.o.d infuses the gift of charity depends on His will and bounty.

(a) The Angels received charity at their creation, according to their natural rank, so that those who were higher excelled those who were lower, both in nature and in grace.

(b) Those who receive charity through infant baptism have it according "to the measure of the giving of Christ" (Eph., iv. 7; cfr. John, iii.

8; I Cor., xii. 2).

(c) Those who receive charity through repentance, have it, "everyone according to his proper ability" (Matt., xxv. 15), that is, according to the disposition with which he has prepared himself. But the preparation itself depends on the grace of G.o.d (Col., i. 12).

1124. Charity may be increased: "I pray that your charity may more and more abound" (Philip., i. 9). It must, however, be noted that: (a) the increase is not in the motive of charity, for the goodness of G.o.d is supreme and incapable of increase, nor is it in the objects of charity, for even the lowest degree of this virtue extends to all those things that must be loved on account of G.o.d; (b) the increase, then, is in the manner in which charity exists in the soul, in that it becomes more deeply rooted and takes stronger hold of the will, whose acts of love become correspondingly more intense and fervent. Just as knowledge grows as it becomes clearer and more certain, so does charity progress to higher degrees as it exists more firmly in its subject.

1125. With reference to the increase of charity, acts of love are of two kinds: (a) the less fervent are those that do not surpa.s.s the degree of charity one already possesses; (b) the more fervent are those that surpa.s.s the degree of charity one has. Example: If one has ten degrees of habitual charity, an act of five degrees is less fervent, an act of fifteen degrees is more fervent.

1126. Every act of charity, even the less fervent, contributes to an increase of the charity one already possesses. This is true whether the act be elicited by charity (i.e., an act of love of G.o.d), or commanded by charity (i.e., an act of some other virtue performed out of love for G.o.d). Every act of charity merits from G.o.d an increase of the habit of charity (see Council of Trent, Sess. VI, Can. 32). Even a cup of cold water given in the name of a disciple shall not go without its reward (Matt., X. 42).

1127. As to the manner and time in which the increase takes place, there are various opinions, but the following points sum up what seems more probable:

(a) The increase of the habit of charity merited by a more fervent act is conferred at once, for G.o.d confers His gifts when one is disposed for their reception. Example: t.i.tus, who has habitually ten degrees of charity, makes an act of charity whose degree is fifteen; he thereby merits the increase of the habit, and it is conferred at once.

(b) The increase of the habit of charity merited by less fervent acts is not conferred until the moment one enters into heaven or purgatory, for there is no time during life on earth when one has a disposition equal to the added quant.i.ty contained in less fervent acts, since, as just said, more fervent acts are rewarded at once by the increase that corresponds to them, while less fervent acts do not dispose one for an increase then and there. But the increase must be conferred when one enters into glory; otherwise, one would lose the degree of beat.i.tude one merited during life. Hence, those who make many--even though less fervent--acts of charity during life, will receive a very high degree of reward for them hereafter.

1128. The increase of charity will come to an end in the future life, when one has attained the degree of perfection to which one was predestined by G.o.d (Philip, iii. 12). But, as long as a person lives here below, he may continually grow in charity, for each increase makes him capable of receiving from the infinite power of G.o.d a further partic.i.p.ation in the infinite charity, which is the Holy Ghost (II Cor., vi. 11).

1129. Charity is absolutely perfect, when it loves G.o.d in the same degree in which He is lovable--that is, infinitely; but it is clear that so great charity is possible only to G.o.d. Charity is relatively perfect, when one loves G.o.d as much as one can. This relatively perfect charity is possible to man (Matt, v. 48; I John, ii. 5, iv. 12, 17); but it has three degrees:

(a) The perfect charity of heaven, which is not possible in this life, consists in this, that one is constantly occupied in thinking of G.o.d and loving Him.

(b) The perfect charity of earth, which is special to some of the just, consists in this, that one gives all one's time to divine things, as far as the necessities of mortal existence allow.

(c) The perfect charity of earth that is common to all the just, consists in this, that habitually one gives one's whole heart to G.o.d, permitting no thought or desire opposed to the divine love.

1130. Those who are growing in charity are divided into three cla.s.ses: (a) the beginners, or those whose chief care is freedom from sin and resistance to what is contrary to divine love; (b) the proficients, or those who must still fight against temptation, but whose chief attention is given to progress along the way of virtue; (c) the perfect, or those who are progressing in holiness, but whose chief desire is to reach the end of the journey and be with the object of their love (Philip., i. 13).

1131. The Decline of Charity.--(a) Actual charity can decline, in the sense that subsequent acts can be less fervent than those that preceded (Apoc., ii. 4). (b) Habitual charity cannot grow less in itself. The only causes that can be supposed for a decline in habitual charity are omission of the act of charity and commission of venial sin; the former, however, cannot lessen charity, since this habit, being infused, does not depend on human acts; the latter, which is a disorder about the means to the end, does not contradict charity, which is the right order of man with reference to his Last End itself. Thus, charity differs from human friendships, which grow cold through neglect or slights. (c) Habitual charity can be lessened, first, with reference to the disposition that makes for its preservation and increase (as when one commits numerous and dangerous venial sins), and secondly, with reference to itself (as when one rising from sin has less charity than he had before). But in neither of these cases does the same numerical habit decrease.

1132. The Loss of Charity.--(a) The charity of the blessed cannot be lost, because they see G.o.d as He is, and are constantly occupied in loving Him. But the charity of earth, since it proceeds from a less perfect knowledge and is not always in use, may be surrendered by man's free will (see Council of Trent, Sess. VI, Cap. 12, 13, 14, Can. 23).

(b) The habit of charity is lost, not only by any sin against the love of G.o.d, but by any other mortal sin opposed to other virtues (see Council of Trent, Sess. VI, Cap. 15). Every mortal sin is a turning away from the Last End, and so is incompatible with charity, which is a turning to G.o.d, the Last End: "He that hath My commandments and keepeth them, he it is that loveth Me" (John, xiv. 21). Venial sin diminishes the fervor of charity, but does not remove charity itself.

1133. The Object of Charity.--There is a threefold object of charity: (a) the formal object, that is, the reason for love, which is the infinite amiability of G.o.d in Himself, as known from the supernatural illumination of faith; (b) the primary material object, that is, the chief thing which charity loves, which is G.o.d (i.e., the divine Essence, the divine Persons, the divine attributes): "Thou shalt love the Lord, Thy G.o.d. This is the greatest and the first commandment"

(Matt, xxii. 37, 38); (c) the secondary material object, that is, the thing loved because of G.o.d, which is self and the neighbor: "And the second is like to this: Thou shalt love thy neighbor as thyself" (ibid, 39).

1134. The love of creatures is not always an act of the virtue of charity. (a) Sinful love of creatures, by which one loves them more than G.o.d or inordinately, destroys or deviates from charity. Hence, St.

John says: "Love not the world, nor the things that are in the world"

(I John, ii. 15). (b) Natural love of creatures, by which one loves them on account of reasons apart from love of G.o.d (such as the benefits one derives from them or the excellences they possess), is not charity, even though good. Thus, grat.i.tude which sees in another only a benefactor, friendship which sees in another only a congenial spirit, and philanthropy which sees in another only a fellow-man, differ from charity, although they are good in themselves. (c) Supernatural love of creatures, by which one loves them on account of the divine that is in them, inasmuch as they are friends of G.o.d or made for the glory of one's divine Friend, does not differ specifically from love of G.o.d, for in both loves there is the same motive (viz, the amiability of G.o.d Himself).

1135. Since charity is friendship, it does not include among its objects those things that are loved with the love of desire (see 1109), that is, those things whose good is desired, but for another.

(a) Hence, charity itself is not an object of charity, for it is loved not as a friend, but as a good that one wishes for one's friends. The same applies to other virtues and to beat.i.tudes.

(b) Irrational creatures are not objects of charity, for a fellowship with them in friendship, and especially in the beatific vision, is impossible. We can love them out of charity, however, inasmuch as we desire their preservation for the sake of those whom we love with charity (e.g., desiring that they be preserved for the glory of G.o.d or the use of man).

1136. Love of self is of various kinds.

(a) Sinful self-love is that by which a person loves himself according to his lower and corrupt nature, and not according to his higher or rational nature, or loves himself egotistically to the hurt of others.

Of those who indulge their pa.s.sions it is said: "In the last days shall come dangerous times. Men shall be lovers of themselves" (II Tim., iii.

1, 2); of those who love themselves selfishly it is said: "All seek the things that are their own, not the things that are Jesus Christ's"

(Philip., ii. 21); whereas charity seeketh not her own (I Cor., xiii.) to the exclusion of others, but desires what is for the advantage of the neighbor (I Cor., x. 33).