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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.
Objection 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.
Objection 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. And 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 to Objection 1: The increase of charity is directed to an
end, which is not in this, but in a future life.
Reply to Objection 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 to Objection 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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