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Objection 1: It would seem that charity cannot be perfect in this
life. For this would have been the case with the apostles before all
others. Yet it was not so, since the Apostle says (Phil.
3:12): "Not as though I had already attained, or were already
perfect." Therefore charity cannot be perfect in this life.
Objection 2: Further, Augustine says (Qq. lxxxiii, qu. 36)
that "whatever kindles charity quenches cupidity, but where charity is
perfect, cupidity is done away altogether." But this cannot be in
this world, wherein it is impossible to live without sin, according to
1 Jn. 1:8: "If we say that we have no sin, we deceive
ourselves." Now all sin arises from some inordinate cupidity.
Therefore charity cannot be perfect in this life.
Objection 3: Further, what is already perfect cannot be perfected
any more. But in this life charity can always increase, as stated
above (Article 7). Therefore charity cannot be perfect in this
life.
On the contrary, Augustine says (In prim. canon. Joan. Tract.
v) "Charity is perfected by being strengthened; and when it has been
brought to perfection, it exclaims, 'I desire to be dissolved and to
be with Christ.'" Now this is possible in this life, as in the
case of Paul. Therefore charity can be perfect in this life.
I answer that, The perfection of charity may be understood in two
ways: first with regard to the object loved, secondly with regard to
the person who loves. With regard to the object loved, charity is
perfect, if the object be loved as much as it is lovable. Now God is
as lovable as He is good, and His goodness is infinite, wherefore
He is infinitely lovable. But no creature can love Him infinitely
since all created power is finite. Consequently no creature's charity
can be perfect in this way; the charity of God alone can, whereby He
loves Himself.
On the part of the person who loves, charity is perfect, when he
loves as much as he can. This happens in three ways. First, so that
a man's whole heart is always actually borne towards God: this is the
perfection of the charity of heaven, and is not possible in this life,
wherein, by reason of the weakness of human life, it is impossible to
think always actually of God, and to be moved by love towards Him.
Secondly, so that man makes an earnest endeavor to give his time to
God and Divine things, while scorning other things except in so far
as the needs of the present life demand. This is the perfection of
charity that is possible to a wayfarer; but is not common to all who
have charity. Thirdly, so that a man gives his whole heart to God
habitually, viz. by neither thinking nor desiring anything contrary to
the love of God; and this perfection is common to all who have
charity.
Reply to Objection 1: The Apostle denies that he has the
perfection of heaven, wherefore a gloss on the same passage says that
"he was a perfect wayfarer, but had not yet achieved the perfection to
which the way leads."
Reply to Objection 2: This is said on account of venial sins,
which are contrary, not to the habit, but to the act of charity:
hence they are incompatible, not with the perfection of the way, but
with that of heaven.
Reply to Objection 3: The perfection of the way is not perfection
simply, wherefore it can always increase.
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