Whether We Can Lose Charity When Once We Have It?
Objection 1: It would seem that we cannot lose charity when once we
have it. For if we lose it, this can only be through sin. Now he who
has charity cannot sin, for it is written (1 John 3:9): "Whosoever is
born of God, committeth not sin; for His seed abideth in him, and he
cannot sin, because he is born of God." But none save the children of
God have charity, for it is this which distinguishes "the children of
God from the children of perdition," as Augustine says (De Trin. xv,
17). Therefore he that has charity cannot lose it.
Obj. 2: Further, Augustine says (De Trin. viii, 7) that "if love be
not true, it should not be called love." Now, as he says again in a
letter to Count Julian, "charity which can fail was never true."
[*The quotation is from _De Salutaribus Documentis ad quemdam
comitem,_ vii., among the works of Paul of Friuli, more commonly
known as Paul the Deacon, a monk of Monte Cassino.] Therefore it was
no charity at all. Therefore, when once we have charity, we cannot
lose it.
Obj. 3: Further, Gregory says in a homily for Pentecost (In Evang.
xxx) that "God's love works great things where it is; if it ceases to
work it is not charity." Now no man loses charity by doing great
things. Therefore if charity be there, it cannot be lost.
Obj. 4: Further, the free-will is not inclined to sin unless by some
motive for sinning. Now charity excludes all motives for sinning,
both self-love and cupidity, and all such things. Therefore charity
cannot be lost.
_On the contrary,_ It is written (Apoc. 2:4): "I have somewhat
against thee, because thou hast left thy first charity."
_I answer that,_ The Holy Ghost dwells in us by charity, as shown
above (A. 2; QQ. 23, 24). We can, accordingly, consider charity in
three ways: first on the part of the Holy Ghost, Who moves the soul
to love God, and in this respect charity is incompatible with sin
through the power of the Holy Ghost, Who does unfailingly whatever He
wills to do. Hence it is impossible for these two things to be true
at the same time--that the Holy Ghost should will to move a certain
man to an act of charity, and that this man, by sinning, should lose
charity. For the gift of perseverance is reckoned among the blessings
of God whereby "whoever is delivered, is most certainly delivered,"
as Augustine says in his book on the Predestination of the saints (De
Dono Persev. xiv).
Secondly, charity may be considered as such, and thus it is incapable
of anything that is against its nature. Wherefore charity cannot sin
at all, even as neither can heat cool, nor unrighteousness do good,
as Augustine says (De Serm. Dom. in Monte ii, 24).
Thirdly, charity can be considered on the part of its subject, which
is changeable on account of the free-will. Moreover charity may be
compared with this subject, both from the general point of view of
form in comparison with matter, and from the specific point of view
of habit as compared with power. Now it is natural for a form to be
in its subject in such a way that it can be lost, when it does not
entirely fill the potentiality of matter: this is evident in the
forms of things generated and corrupted, because the matter of such
things receives one form in such a way, that it retains the
potentiality to another form, as though its potentiality were not
completely satisfied with the one form. Hence the one form may be
lost by the other being received. On the other hand the form of a
celestial body which entirely fills the potentiality of its matter,
so that the latter does not retain the potentiality to another form,
is in its subject inseparably. Accordingly the charity of the
blessed, because it entirely fills the potentiality of the rational
mind, since every actual movement of that mind is directed to God, is
possessed by its subject inseparably: whereas the charity of the
wayfarer does not so fill the potentiality of its subject, because
the latter is not always actually directed to God: so that when it is
not actually directed to God, something may occur whereby charity is
lost.
It is proper to a habit to incline a power to act, and this belongs
to a habit, in so far as it makes whatever is suitable to it, to seem
good, and whatever is unsuitable, to seem evil. For as the taste
judges of savors according to its disposition, even so does the human
mind judge of things to be done, according to its habitual
disposition. Hence the Philosopher says (Ethic. iii, 5) that "such as
a man is, so does the end appear to him." Accordingly charity is
inseparable from its possessor, where that which pertains to charity
cannot appear otherwise than good, and that is in heaven, where God
is seen in His Essence, which is the very essence of goodness.
Therefore the charity of heaven cannot be lost, whereas the charity
of the way can, because in this state God is not seen in His Essence,
which is the essence of goodness.
Reply Obj. 1: The passage quoted speaks from the point of view of the
power of the Holy Ghost, by Whose safeguarding, those whom He wills
to move are rendered immune from sin, as much as He wills.
Reply Obj. 2: The charity which can fail by reason of itself is no
true charity; for this would be the case, were its love given only
for a time, and afterwards were to cease, which would be inconsistent
with true love. If, however, charity be lost through the
changeableness of the subject, and against the purpose of charity
included in its act, this is not contrary to true charity.
Reply Obj. 3: The love of God ever works great things in its purpose,
which is essential to charity; but it does not always work great
things in its act, on account of the condition of its subject.
Reply Obj. 4: Charity by reason of its act excludes every motive for
sinning. But it happens sometimes that charity is not acting
actually, and then it is possible for a motive to intervene for
sinning, and if we consent to this motive, we lose charity.
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