Distinctio 31 Distinction 31 Duration of charity Divisio textus Division of the text Postquam determinavit Magister de caritate, hic determinat de ejus duratione. Dividitur autem in partes duas: After the Master has discussed charity, here he considers its duration. This consideration is divided into two parts. in prima parte determinat de duratione caritatis quantum ad suam essentiam; In the first, he determines about the duration of charity in regard to its essence; in secunda de duratione ejus quantum ad ordinem ejus, ostendens qualis in Christo fuerit, et in beatis futurus sit, ibi: nunc autem superest investigare si Christus, secundum quod homo, ordinem diligendi praescriptum servaverit. in the second, about its duration in regard to its order, showing how it was in Christ and how it will be in the blessed, at now it remains to investigate whether Christ, according to his humanity, preserved the order of loving which was set out earlier. Prima in duas: The former is divided into two parts. in prima determinat de duratione caritatis; In the first, he considers the duration of charity; in secunda de duratione aliorum habituum, ibi: advertendum etiam est et cetera. in the second, the duration of other habits, at it is to be noted too how faith, hope, and knowledge are said to be made void. Circa primum tria facit: Concerning the former, he does three things. primo ponit opinionem falsam quorumdam, qui dixerunt caritatem non posse amitti, et rationes opinionis illius; First, he lays down a false opinion of some authors, who said that charity cannot be lost, and the reasons for that opinion; secundo objicit in contrarium, ibi: quos ratio vincit, et auctoritas; second, he brings in objections to the contrary, at both reason and authority defeat these people. tertio solvit rationes in contrarium inductas, ibi: quod vero Apostolus ait, caritas nunquam excidit, pro illis nullatenus facit. Third, he responds to the arguments advanced in favor of this opinion, at but the fact that the Apostle says: “Charity shall never fall away,” does not at all support their view. Hic est duplex quaestio. Here there are two questions for discussion: Prima de evacuatione caritatis per peccatum. the first, on the emptying out of charity through sin; Secunda de evacuatione ejus per gloriam. the second, on its emptying out through glory. Quaestio 1 Question 1 The loss of charity through sin Circa primum quaeruntur quatuor: Concerning the first, we will inquire into four things: primo, utrum caritas semel habita possit amitti; first, whether charity once had can be lost; secundo, utrum aliquis possit de libro vitae deleri; second, whether someone can be erased from the book of life; tertio, utrum minima caritas possit cuilibet tentationi resistere; third, whether the least charity can resist any temptation whatsoever; quarto, de quantitate caritatis in resurgente. fourth, of the quantity of charity in those who rise up from sin. Articulus 1 Article 1 Utrum qui habet caritatem, possit eam amittere Whether one who has charity can lose it Ad primum sic proceditur. Videtur quod habens caritatem non possit eam amittere. To the first we proceed thus. It seems that one who has charity cannot lose it. Omnis enim qui habet caritatem, est natus ex Deo, quia caritas facit filios Dei. Sed omnis qui natus est ex Deo, non peccat, ut dicitur 1 Joan. 3. Ergo omnis qui habet caritatem non peccat; et ita caritas semel habita non potest amitti. Obj. 1: For everyone who has charity is born of God, since charity makes men sons of God. But everyone who is born of God does not sin, as is said in 1 John 3:6. Therefore everyone who has charity does not sin; and so charity once had cannot be lost. Praeterea, in quolibet habente caritatem est meritum vitae aeternae: quia caritas est principium merendi, ut dictum est. Sed injuste agitur cum aliquo, si non reddatur ei quod meruit, quia hoc est ei debitum. Ergo cuilibet habenti aliquando caritatem dabitur vita aeterna. Sed nulli dabitur vita aeterna nisi finaliter habeat caritatem. Ergo quicumque habet caritatem, finaliter habebit eam; et ita non potest ad minus finaliter amitti, ut videtur. Obj. 2: Further, there is merit of eternal life in whomsoever has charity, since charity is the principle of meriting, as was said. But someone is unjustly treated if what he merited is not returned to him, since it is owed to him. Therefore eternal life will be given to whosoever has charity at some time. But eternal life will be given to no one unless he has charity in the end. Therefore whosoever has charity will have it in the end; and so it cannot be lost, at least as regards having it in the end, as it seems. Praeterea, illud quod est fortissimum, non potest vinci a debilissimo. Sed caritas est fortissima, quia est fortis ut mors, ut dicitur Cant. ult.: peccatum autem est debilissimum, quia malum est infirmum et pigrum, ut dicit Dionysius. Ergo caritas non potest per peccatum expelli. Sed nullo alio modo potest amitti. Ergo caritas semel habita amitti non potest. Obj. 3: Further, what is most powerful cannot be conquered by what is weakest. But charity is the most powerful, since it is strong as death, as is said in Song of Songs 8:6. Sin, however, is the weakest, since evil is weak and sluggish, as Dionysius says. Therefore charity cannot be expelled through sin. Yet there is in no other way in which it can be lost. Therefore charity, once had, cannot be lost. Praeterea, radix omnis mali est cupiditas: 1 Tim. 6. Sed caritas non compatitur secum cupiditatem, ad minus perfecta, ut dicit Augustinus in lib. 83 quaestionum. Ergo qui habet caritatem, non potest incidere in aliquod malum; et ita non potest [eam] amittere. Obj. 4: Further, cupidity is the root of all evil (1 Tim 6:10). But charity—at least perfect charity—is not compatible with cupidity, as Augustine says in Eighty-Three Questions. Therefore one who has charity cannot fall into something evil; and thus he cannot lose it. Praeterea, si peccatum expellit caritatem, aut peccatum quod est, aut peccatum quod non est. Sed non peccatum quod est, quia illud caritatem non superat; nec illud quod non est, quia illud quod non est, non potest agere. Ergo peccatum nullo modo expellit caritatem. Obj. 5: Further, if sin expels charity, the sin that does so must be either a sin that already is, or a sin that has not yet come to be. But it is not a sin which already is, since that does not conquer charity; nor a sin that has not yet come to be, since what does not exist cannot act. Therefore sin in no way expels charity. Praeterea, illud quod est in minori parte, magis distat ab eo quod est in pluribus, quam ab eo quod est ad utrumlibet. Sed ex eo quod est ad utrumlibet, non potest aliquid procedere, ut dicit Commentator in 2 Physic. Ergo multo minus ab eo quod est in minori parte. Sed caritas quamvis non faciat necessitatem ad bonum ut semper fiat, facit tamen inclinationem ut pluries fiat. Ergo non potest ille qui habet caritatem, facere malum, ad quod non se habet sicut in minori parte; et ita non potest peccare, vel caritatem amittere. Obj. 6: Further, what is or occurs for the lesser part stands further from what is or occurs for the most part than it does from what is indifferent to alternatives. But from that which is indifferent, nothing can proceed, as the Commentator says in the Physics 2; therefore much less can something proceed from what is or occurs for the lesser part. But charity, although it does not bring it about of necessity that good always be done, nevertheless brings about an inclination for good to be done in most cases. Therefore one who has charity cannot do evil, to which he has no relation, except for the lesser part ; and thus he cannot sin or lose charity. Praeterea, amor caritatis est fortior quam amor naturalis. Sed amor naturalis non amittitur per peccatum. Ergo nec amor caritatis. Obj. 7: Further, charity’s love is stronger than natural love. But natural love is not lost through sin; therefore neither is charity’s love. Praeterea caritas est major fide; et utrumque est donum Dei. Cum ergo fides non tollatur per peccatum mortale, videtur quod nec caritas. Obj. 8: Further, charity is greater than faith; and each is a gift of God. Since therefore faith is not taken away through mortal sin, it seems that neither is charity. Sed contra, Apoc. 2:4: habeo adversum te pauca, quia caritatem primam reliquisti. Ergo caritas potest amitti. On the contrary, it says in Revelation 2:4: I have this against you, that you have abandoned the love you had at first. Therefore charity can be lost. Praeterea, in eo qui cadere non potest, non est necessaria cautela. Sed stanti per caritatem necessaria est cautela; 1 Corinth. 10:12: qui stat, videat ne cadat. Ergo caritas potest amitti. Furthermore, there is no need for caution in him who cannot fall. But caution is [taught as] necessary for one who is standing through charity: if you think you are standing, watch out that you do not fall (1 Cor 10:12). Therefore charity can be lost.