|
Objection 1: It would seem that charity is infused according to the
capacity of our natural gifts. For it is written (Mt. 25:15)
that "He gave to every one according to his own virtue." Now, in
man, none but natural virtue precedes charity, since there is no
virtue without charity, as stated above (Question 23, Article
7). Therefore God infuses charity into man according to the measure
of his natural virtue.
Objection 2: Further, among things ordained towards one another,
the second is proportionate to the first: thus we find in natural
things that the form is proportionate to the matter, and in gratuitous
gifts, that glory is proportionate to grace. Now, since charity is a
perfection of nature, it is compared to the capacity of nature as
second to first. Therefore it seems that charity is infused according
to the capacity of nature.
Objection 3: Further, men and angels partake of happiness according
to the same measure, since happiness is alike in both, according to
Mt. 22:30 and Lk. 20:36. Now charity and other
gratuitous gifts are bestowed on the angels, according to their natural
capacity, as the Master teaches (Sent. ii, D, 3). Therefore
the same apparently applies to man.
On the contrary, It is written (Jn. 3:8): "The Spirit
breatheth where He will," and (1 Cor. 12:11): "All these
things one and the same Spirit worketh, dividing to every one
according as He will." Therefore charity is given, not according to
our natural capacity, but according as the Spirit wills to distribute
His gifts.
I answer that, The quantity of a thing depends on the proper cause of
that thing, since the more universal cause produces a greater effect.
Now, since charity surpasses the proportion of human nature, as
stated above (Article 2) it depends, not on any natural virtue,
but on the sole grace of the Holy Ghost Who infuses charity.
Wherefore the quantity of charity depends neither on the condition of
nature nor on the capacity of natural virtue, but only on the will of
the Holy Ghost Who "divides" His gifts "according as He will."
Hence the Apostle says (Eph. 4:7): "To every one of us is
given grace according to the measure of the giving of Christ."
Reply to Objection 1: The virtue in accordance with which God
gives His gifts to each one, is a disposition or previous preparation
or effort of the one who receives grace. But the Holy Ghost
forestalls even this disposition or effort, by moving man's mind
either more or less, according as He will. Wherefore the Apostle
says (Col. 1:12): "Who hath made us worthy to be partakers of
the lot of the saints in light."
Reply to Objection 2: The form does not surpass the proportion of
the matter. In like manner grace and glory are referred to the same
genus, for grace is nothing else than a beginning of glory in us. But
charity and nature do not belong to the same genus, so that the
comparison fails.
Reply to Objection 3: The angel's is an intellectual nature, and
it is consistent with his condition that he should be borne wholly
whithersoever he is borne, as stated in the FP, Question 61,
Article 6. Hence there was a greater effort in the higher
angels, both for good in those who persevered, and for evil in those
who fell, and consequently those of the higher angels who remained
steadfast became better than the others, and those who fell became
worse. But man's is a rational nature, with which it is consistent
to be sometimes in potentiality and sometimes in act: so that it is not
necessarily borne wholly whithersoever it is borne, and where there are
greater natural gifts there may be less effort, and vice versa. Thus
the comparison fails.
|
|