Whether Charity Increases Indefinitely?
Objection 1: It would seem that charity does not increase
indefinitely. For every movement is towards some end and term, as
stated in _Metaph._ ii, text. 8, 9. But the increase of charity is a
movement. Therefore it tends to an end and term. Therefore charity
does not increase indefinitely.
Obj. 2: Further, no form surpasses the capacity of its subject. But
the capacity of the rational creature who is the subject of charity
is finite. Therefore charity cannot increase indefinitely.
Obj. 3: Further, every finite thing can, by continual increase,
attain to the quantity of another finite thing however much greater,
unless the amount of its increase be ever less and less. Thus the
Philosopher states (Phys. iii, 6) that if we divide a line into an
indefinite number of parts, and take these parts away and add them
indefinitely to another line, we shall never arrive at any definite
quantity resulting from those two lines, viz. the one from which we
subtracted and the one to which we added what was subtracted. But
this does not occur in the case in point: because there is no need
for the second increase of charity to be less than the first, since
rather is it probable that it would be equal or greater. As,
therefore, the charity of the blessed is something finite, if the
charity of the wayfarer can increase indefinitely, it would follow
that the charity of the way can equal the charity of heaven; which is
absurd. Therefore the wayfarer's charity cannot increase indefinitely.
_On the contrary,_ The Apostle says (Phil. 3:12): "Not as though I
had already attained, or were already perfect; but I follow after, if
I may, by any means apprehend," on which words a gloss says: "Even if
he has made great progress, let none of the faithful say: 'Enough.'
For whosoever says this, leaves the road before coming to his
destination." Therefore the wayfarer's charity can ever increase more
and more.
_I answer that,_ A term to the increase of a form may be fixed in
three ways: first by reason of the form itself having a fixed
measure, and when this has been reached it is no longer possible to
go any further in that form, but if any further advance is made,
another form is attained. An example of this is paleness, the bounds
of which may, by continual alteration, be passed, either so that
whiteness ensues, or so that blackness results. Secondly, on the part
of the agent, whose power does not extend to a further increase of
the form in its subject. Thirdly, on the part of the subject, which
is not capable of ulterior perfection.
Now, in none of these ways, is a limit imposed to the increase of
man's charity, while he is in the state of the wayfarer. For charity
itself considered as such has no limit to its increase, since it is a
participation of the infinite charity which is the Holy Ghost. In
like manner the cause of the increase of charity, viz. God, is
possessed of infinite power. Furthermore, on the part of its subject,
no limit to this increase can be determined, because whenever charity
increases, there is a corresponding increased ability to receive a
further increase. It is therefore evident that it is not possible to
fix any limits to the increase of charity in this life.
Reply Obj. 1: The increase of charity is directed to an end, which is
not in this, but in a future life.
Reply Obj. 2: The capacity of the rational creature is increased by
charity, because the heart is enlarged thereby, according to 2 Cor.
6:11: "Our heart is enlarged"; so that it still remains capable of
receiving a further increase.
Reply Obj. 3: This argument holds good in those things which have the
same kind of quantity, but not in those which have different kinds:
thus however much a line may increase it does not reach the quantity
of a superficies. Now the quantity of a wayfarer's charity which
follows the knowledge of faith is not of the same kind as the
quantity of the charity of the blessed, which follows open vision.
Hence the argument does not prove.
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