Whether Charity Can Decrease?
Objection 1: It would seem that charity can decrease. For contraries
by their nature affect the same subject. Now increase and decrease
are contraries. Since then charity increases, as stated above (A. 4),
it seems that it can also decrease.
Obj. 2: Further, Augustine, speaking to God, says (Confess. x) "He
loves Thee less, who loves aught besides Thee": and (Qq. lxxxiii, qu.
36) he says that "what kindles charity quenches cupidity." From this
it seems to follow that, on the contrary, what arouses cupidity
quenches charity. But cupidity, whereby a man loves something besides
God, can increase in man. Therefore charity can decrease.
Obj. 3: Further, as Augustine says (Gen. ad lit. viii, 12) "God makes
the just man, by justifying him, but in such a way, that if the man
turns away from God, he no longer retains the effect of the Divine
operation." From this we may gather that when God preserves charity
in man, He works in the same way as when He first infuses charity
into him. Now at the first infusion of charity God infuses less
charity into him that prepares himself less. Therefore also in
preserving charity, He preserves less charity in him that prepares
himself less. Therefore charity can decrease.
_On the contrary,_ In Scripture, charity is compared to fire,
according to Cant 8:6: "The lamps thereof," i.e. of charity, "are
fire and flames." Now fire ever mounts upward so long as it lasts.
Therefore as long as charity endures, it can ascend, but cannot
descend, i.e. decrease.
_I answer that,_ The quantity which charity has in comparison with
its proper object, cannot decrease, even as neither can it increase,
as stated above (A. 4, ad 2).
Since, however, it increases in that quantity which it has in
comparison with its subject, here is the place to consider whether it
can decrease in this way. Now, if it decrease, this must needs be
either through an act, or by the mere cessation from act. It is true
that virtues acquired through acts decrease and sometimes cease
altogether through cessation from act, as stated above (I-II, Q. 53,
A. 3). Wherefore the Philosopher says, in reference to friendship
(Ethic. viii, 5) "that want of intercourse," i.e. the neglect to call
upon or speak with one's friends, "has destroyed many a friendship."
Now this is because the safe-keeping of a thing depends on its cause,
and the cause of human virtue is a human act, so that when human acts
cease, the virtue acquired thereby decreases and at last ceases
altogether. Yet this does not occur to charity, because it is not the
result of human acts, but is caused by God alone, as stated above (A.
2). Hence it follows that even when its act ceases, it does not for
this reason decrease, or cease altogether, unless the cessation
involves a sin.
The consequence is that a decrease of charity cannot be caused except
either by God or by some sinful act. Now no defect is caused in us by
God, except by way of punishment, in so far as He withdraws His grace
in punishment of sin. Hence He does not diminish charity except by
way of punishment: and this punishment is due on account of sin.
It follows, therefore, that if charity decrease, the cause of this
decrease must be sin either effectively or by way of merit. But
mortal sin does not diminish charity, in either of these ways, but
destroys it entirely, both effectively, because every mortal sin is
contrary to charity, as we shall state further on (A. 12), and by way
of merit, since when, by sinning mortally, a man acts against
charity, he deserves that God should withdraw charity from him.
In like manner, neither can venial sin diminish charity either
effectively or by way of merit. Not effectively, because it does not
touch charity, since charity is about the last end, whereas venial
sin is a disorder about things directed to the end: and a man's love
for the end is none the less through his committing an inordinate act
as regards the things directed to the end. Thus sick people
sometimes, though they love health much, are irregular in keeping to
their diet: and thus again, in speculative sciences, the false
opinions that are derived from the principles, do not diminish the
certitude of the principles. So too, venial sin does not merit
diminution of charity; for when a man offends in a small matter he
does not deserve to be mulcted in a great matter. For God does not
turn away from man, more than man turns away from Him: wherefore he
that is out of order in respect of things directed to the end, does
not deserve to be mulcted in charity whereby he is ordered to the
last end.
The consequence is that charity can by no means be diminished, if we
speak of direct causality, yet whatever disposes to its corruption
may be said to conduce indirectly to its diminution, and such are
venial sins, or even the cessation from the practice of works of
charity.
Reply Obj. 1: Contraries affect the same subject when that subject
stands in equal relation to both. But charity does not stand in equal
relation to increase and decrease. For it can have a cause of
increase, but not of decrease, as stated above. Hence the argument
does not prove.
Reply Obj. 2: Cupidity is twofold, one whereby man places his end in
creatures, and this kills charity altogether, since it is its poison,
as Augustine states (Confess. x). This makes us love God less (i.e.
less than we ought to love Him by charity), not indeed by diminishing
charity but by destroying it altogether. It is thus that we must
understand the saying: "He loves Thee less, who loves aught beside
Thee," for he adds these words, "which he loveth not for Thee." This
does not apply to venial sin, but only to mortal sin: since that
which we love in venial sin, is loved for God's sake habitually
though not actually. There is another cupidity, that of venial sin,
which is always diminished by charity: and yet this cupidity cannot
diminish charity, for the reason given above.
Reply Obj. 3: A movement of the free-will is requisite in the
infusion of charity, as stated above (I-II, Q. 113, A. 3). Wherefore
that which diminishes the intensity of the free-will conduces
dispositively to a diminution in the charity to be infused. On the
other hand, no movement of the free-will is required for the
safe-keeping of charity, else it would not remain in us while we
sleep. Hence charity does not decrease on account of an obstacle on
the part of the intensity of the free-will's movement.
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