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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.
Objection 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.
Objection 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 (Rm. 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 (Question 23, Article 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 Rm. 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
(Question 23, Article 2).
Reply to Objection 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 to Objection 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 to Objection 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 Mt. 1:2: "Faith begets
hope, and hope charity."
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