Whether Charity Is Caused in Us by Infusion?
Objection 1: It would seem that charity is not caused in us by
infusion. For that which is common to all creatures, is in man
naturally. Now, according to Dionysius (Div. Nom. iv), the "Divine
good," which is the object of charity, "is for all an object of
dilection and love." Therefore charity is in us naturally, and not by
infusion.
Obj. 2: Further, the more lovable a thing is the easier it is to love
it. Now God is supremely lovable, since He is supremely good.
Therefore it is easier to love Him than other things. But we need no
infused habit in order to love other things. Neither, therefore, do
we need one in order to love God.
Obj. 3: Further, the Apostle says (1 Tim. 1:5): "The end of the
commandment is charity from a pure heart, and a good conscience, and
an unfeigned faith." Now these three have reference to human acts.
Therefore charity is caused in us from preceding acts, and not from
infusion.
_On the contrary,_ The Apostle says (Rom. 5:5): "The charity of God
is poured forth in our hearts by the Holy Ghost, Who is given to us."
_I answer that,_ As stated above (Q. 23, A. 1), charity is a
friendship of man for God, founded upon the fellowship of everlasting
happiness. Now this fellowship is in respect, not of natural, but of
gratuitous gifts, for, according to Rom. 6:23, "the grace of God is
life everlasting": wherefore charity itself surpasses our natural
facilities. Now that which surpasses the faculty of nature, cannot be
natural or acquired by the natural powers, since a natural effect
does not transcend its cause.
Therefore charity can be in us neither naturally, nor through
acquisition by the natural powers, but by the infusion of the Holy
Ghost, Who is the love of the Father and the Son, and the
participation of Whom in us is created charity, as stated above (Q.
23, A. 2).
Reply Obj. 1: Dionysius is speaking of the love of God, which is
founded on the fellowship of natural goods, wherefore it is in all
naturally. On the other hand, charity is founded on a supernatural
fellowship, so the comparison fails.
Reply Obj. 2: Just as God is supremely knowable in Himself yet not to
us, on account of a defect in our knowledge which depends on sensible
things, so too, God is supremely lovable in Himself, in as much as He
is the object of happiness. But He is not supremely lovable to us in
this way, on account of the inclination of our appetite towards
visible goods. Hence it is evident that for us to love God above all
things in this way, it is necessary that charity be infused into our
hearts.
Reply Obj. 3: When it is said that in us charity proceeds from "a
pure heart, and a good conscience, and an unfeigned faith," this must
be referred to the act of charity which is aroused by these things.
Or again, this is said because the aforesaid acts dispose man to
receive the infusion of charity. The same remark applies to the
saying of Augustine (Tract. ix in prim. canon. Joan.): "Fear leads to
charity," and of a gloss on Matt. 1:2: "Faith begets hope, and hope
charity."
_______________________