viii, 2). Purpose of Course: A close examination of St. Thomas Aquinas's treatment of the three so-called 'theological virtues', viz., faith, hope, and charity.We will begin with a general overview of St. Thomas's moral theory and his general treatment of grace, the infused virtues, and the theological virtues in Summa Theologiae 1-2. Friendship extends to a person in two ways: first in respect of himself, and in this way friendship never extends but to one's friends: secondly, it extends to someone in respect of another, as, when a man has friendship for a certain person, for his sake he loves all belonging to him, be they children, servants, or connected with him in any way. Now faith is one virtue by reason of the unity of the Divine truth, according to Ephesians 4:5: "One faith." The next difficulty for Aquinas in harmonizing charity with the classical understanding of friendship is that, in the classical world, friendship was understood to be contingent on virtue. Reply to Objection 3. Art. All THOMAS AQUINAS Quotes about “Charity” “Whatever a man has in superabundance is owed, of natural right, to the poor for their sustenance. Reply to Objection 2. But faith and hope attain God indeed in so far as we derive from Him the knowledge of truth or the acquisition of good, whereas charity attains God Himself that it may rest in Him, but not that something may accrue to us from Him. 5: Whether a Man can Merit the First Grace for Himself. And since a mother is one who conceives within herself and by another, charity is called the mother of the other virtues, because, by commanding them, it conceives the acts of the other virtues, by the desire of the last end. Now no special virtue is included in the definition of virtue in general. Charity has two parts: love of God and love of man, which includes both love of one’s neighbor and one’s self. Now those who have not charity, do some good actions, as when they clothe the naked, or feed the hungry and so forth. And yet true virtue is very profitable, according to Wisdom 8:7: "She teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life." The Meaning of Virtue in St. Thomas Aquinas This article examines the relation of religion and morality in the teachings of St. Thomas Aquinas and contrasts it to those of Aristotle. Moreover there is no comparison with charity since it is not founded principally on the virtue of a man, but on the goodness of God. (Translated by The Fathers of the English Dominican Province.) Reply to Objection 1. Accordingly, just as the end is twofold, the last end, and the proximate end, so also, is good twofold, one, the ultimate and universal good, the other proximate and particular. iv, 3), "the prudence of the miser, whereby he devises various roads to gain, is no true virtue; nor the miser's justice, whereby he scorns the property of another through fear of severe punishment; nor the miser's temperance, whereby he curbs his desire for expensive pleasures; nor the miser's fortitude, whereby as Horace, says, 'he braves the sea, he crosses mountains, he goes through fire, in order to avoid poverty'" (Epis. His conclusion is that every human action and all human emotions are caused by love (Aquinas, 170-171). For we might say that it is a moral virtue about works done in respect of another person, but under a different aspect from justice. viii, 13). It would seem that charity is not a special virtue. Reply to Objection 3. More often than mentioning friendship, “scriptures draw upon familial and kinship metaphors” (Heffernan, 171). Christ. Faith directs the human intellect to God and hope and charity direct the human will to God. Man's life is twofold. On the contrary, Augustine says (De Doctr. . Theol.Imprimatur. Art. Therefore it seems that charity is not a virtue, and that this should be said rather of joy and peace. Aquinas said that knowledge must be universal, unchanging, and necessary. According to Thomasian friendship, individuals desire each others' good for the common good, not for their own sake (Finnis, 115). Now Augustine says (De Perfect. To illustrate the relationship of charity to friendship and to define the place of friendship within Christian theology, Aquinas (172) quotes John 15:15, “I do not call you servants any longer... but I have called you friends” (NRSV). Objection 3. Reply to Objection 1. Further, that which is by way of addition to another seems to be the more perfect of the two. Objection 3. It would seem that charity is not friendship. Wherefore just as we are said to be good with the goodness which is God, and wise with the wisdom which is God (since the goodness whereby we are formally good is a participation of Divine goodness, and the wisdom whereby we are formally wise, is a share of Divine wisdom), so too, the charity whereby formally we love our neighbor is a participation of Divine charity. For nothing is so appropriate to friendship as to dwell with one's friend, according to the Philosopher (Ethic. Reply to Objection 1. worketh by charity," according to Galatians 5:6. Because the form of a thing is either exemplar or essential. “A Companionship of Caritas: Friendship in St. Thomas Aquinas.” Friendship and Politics: Essays in Political Thought. The Order of Charity. clxvii]: and Augustine says (De Moribus Eccl. By knowledge & by love: charity and knowledge in the moral theology of St. Thomas Aquinas by Michael S. Sherwin Catholic University of America Press, 2005 Cloth : 978-0-8132-1393-4 eISBN : 978-0-8132-1657-7 Paper : 978-0-8132-1871-7 Wherefore God, Who moves all things to their due ends, bestowed on each thing the form whereby it is inclined to the end appointed to it by Him; and in this way He "ordereth all things sweetly" (Wisdom 8:1). Therefore charity is not a virtue. Now the good is chiefly an end, for things directed to the end are not said to be good except in relation to the end. Reply to Objection 2. If friendship is necessarily between two friends, it does not seem that charity directed towards an enemy can be friendship. Objection 2. Further, the thing by which another works seems the less excellent of the two, even as a servant, by whom his master works, is beneath his master. Religion as a virtue: Thomas Aquinas on worship through justice, law, and charity by Staudt, Robert Jared, Ph.D., AVE MARIA UNIVERSITY, 2009, 375 pages; 3685466 Abstract: This dissertation examines Thomas Aquinas' treatment of religion as a moral virtue. Man's response to God, love's initiator, is charity. Reply to Objection 1. Faith, for Aquinas, is one of three great virtues that do not fit comfortably into Aristotle’s two categories. Objects which are the focus of this love are not loved for themselves but for the good they bring (Aquinas, 154-155). Accordingly, since there is a communication between man and God, inasmuch as He communicates His happiness to us, some kind of friendship must needs be based on this same communication, of which it is written (1 Corinthians 1:9): "God is faithful: by Whom you are called unto the fellowship of His Son." Charity is called the form of the other virtues not as being their exemplar or their essential form, but rather by way of efficient cause, in so far as it sets the form on all, in the aforesaid manner. Even as these two types of union usually overlap, so do love of concupiscence and love of friendship overlap in our relationships. Therefore God is charity itself. Therefore hope is more excellent than charity. Objection 3. The same good is the object of charity and of hope: but charity implies union with that good, whereas hope implies distance therefrom. Therefore it seems that charity is not a virtue, and that this should be said rather of joy and peace. Other reasons that inspire us with love for Him, or which make it our duty to love Him, are secondary and result from the first. Objection 2. The author would like to thank John von Heyking for suggesting sources and providing insights on friendship and politics. I answer that, Charity, as stated above (Article 1) is a kind of friendship of man for God. It would seem that charity is not something created in the soul. Now it is evident, in accordance with what has been said (Article 7), that it is charity which directs the acts of all other virtues to the last end, and which, consequently, also gives the form to all other acts of virtue: and it is precisely in this sense that charity is called the form of the virtues, for these are called virtues in relation to "informed" acts. Reply to Objection 2. Article 5. Canonicus Surmont, Vicarius Generalis. Accordingly it is evident that simply true virtue is that which is directed to man's principal good; thus also the Philosopher says (Phys. viii, 1; nor is it numbered among the virtues whether moral or intellectual. It would seem that charity is not a virtue. Heffernan, Jeanne. But charity is enumerated together with special virtues, viz. For this manner of speaking is common among the Platonists, with whose doctrines Augustine was imbued; and the lack of adverting to this has been to some an occasion of error. However, the common good should be sought more than private goods (Aquinas, 183), and love for God should exceed self-love (Aumann). Indeed, so much do we love our friends, that for their sake we love all who belong to them, even if they hurt or hate us; so that, in this way, the friendship of charity extends even to our enemies, whom we love out of charity in relation to God, to Whom the friendship of charity is chiefly directed. Aquinas also treats the theological virtues in terms of the vices and sins which respectively conflict with them. Aquinas Christmas Appeal . Christ. Approximately one-half of the Summa Theologica then examines the nature and purpose of man. I answer that, In morals the form of an act is taken chiefly from the end. So the objects of love are such because of their relationship to this sharing. Faith, hope and charity, the fundamental principles of Catholicism, are known as the theological virtues. Therefore charity is not one virtue. It would seem that charity is not the most excellent of the virtues. Reply to Objection 1. Reply to Objection 2. Indianapolis: Hackett Publishing, 1991. Therefore hope is more excellent than charity. Therefore God is charity itself. Further, different aspects of the object diversify a habit, even though that object be one in reality, as shown above (II-II:17:6; I-II:54:2 ad 1). Consequently, understanding charity helps us to understand the limitations of natural friendships as well as the full potential for what natural friendships can be. F. Raphael Moss, O.P., S.T.L. hope and faith, according to 1 Corinthians 13:13: "And now there remain faith, hope, charity, these three." Reply to Objection 3. We have to work at wiggling out of His embrace. Now no act is perfectly produced by an active power, unless it be connatural to that power of reason of some form which is the principle of that action. Therefore charity is a special virtue. i). Likewise, neither can it be said that the Holy Ghost moves the will in such a way to the act of loving, as though the will were an instrument, for an instrument, though it be a principle of action, nevertheless has not the power to act or not to act, for then again the act would cease to be voluntary and meritorious, whereas it has been stated above (I-II:114:4) that the love of charity is the root of merit: and, given that the will is moved by the Holy Ghost to the act of love, it is necessary that the will also should be the efficient cause of that act. God is to be loved for himself and as the cause ofhappiness. On the contrary, Augustine says (De Moribus Eccl. Now, in unbelievers, there can be true chastity, if they curb their concupiscences, and true justice, if they judge rightly. But charity is enumerated together with special virtues, viz. Now the rule of human acts is twofold, as stated above (Article 3), namely, human reason and God: yet God is the first rule, whereby, even human reason must be regulated. The Divine Essence Itself is charity, even as It is wisdom and goodness. On the contrary, Nothing general is enumerated together with what is special. I answer that, In morals the form of an act is taken chiefly from the end. viii, 13). But because it produces an infinite effect, since, by justifying the soul, it unites it to God, this proves the infinity of the Divine power, which is the author of charity. The friendship that is based on the virtuous is directed to none but a virtuous man as the principal person, but for his sake we love those who belong to him, even though they be not virtuous: in this way charity, which above all is friendship based on the virtuous, extends to sinners, whom, out of charity, we love for God's sake. Reply to Objection 3. Accordingly no strictly true virtue is possible without charity. . It seems that charity is not friendship. The ultimate and principal good of man is the enjoyment of God, according to Psalm 72:28: "It is good for me to adhere to God," and to this good man is ordered by charity. Since the end is in practical matters, what the principle is in speculative matters, just as there can be no strictly true science, if a right estimate of the first indemonstrable principle be lacking, so, there can be no strictly true justice, or chastity, without that due ordering to the end, which is effected by charity, however rightly a man may be affected about other matters. Now no special virtue is included in the definition of virtue in general. For we might say that it is a moral virtue about works done in respect of another person, but under a different aspect from justice. For justice is about works done in respect of another person, under the aspect of the legal due, whereas friendship considers the aspect of a friendly and moral duty, or rather that of a gratuitous favor, as the Philosopher explains (Ethic. But it is evident that the act of charity surpasses the nature of the power of the will, so that, therefore, unless some form be superadded to the natural power, inclining it to the act of love, this same act would be less perfect than the natural acts and the acts of the other powers; nor would it be easy and pleasurable to perform. Charity. xi): " Charity is a virtue which, when our affections are perfectly ordered, unites us to God, for by it we love Him." Aquinas, Thomas. “Thomistic Evaluation of Love and Charity.” Angelicum 55 (1978): 534-556. Art. The friendship that is based on the virtuous is directed to none but a virtuous man as the principal person, but for his sake we love those who belong to him, even though they be not virtuous: in this way charity, which above all is friendship based on the virtuous, extends to sinners, whom, out of charity, we love for God's sake. vi. Consequently it is better to know than to love the things that are beneath us; for which reason the Philosopher gave the preference to the intellectual virtues over the moral virtues (Ethic. Again he says (De Trin. Therefore charity is not a special virtue. Charity meets this definition strictly, if analogously. Introduction to Questions on Love and Charity. Therefore it is in no way the form of the virtues. Reply to Objection 1. On the contrary, It is written (John 15:15): "I will not now call you servants . hope and faith, according to 1 Corinthians 13:13: "And now there remain faith, hope, charity, these three." The Philosopher (Ethic. 63 CE). Now the proper object of love is the good, as stated above (I-II:27:1), so that wherever there is a special aspect of good, there is a special kind of love. This is evident from the fact that not every friendship is praiseworthy and virtuous, as in the case of friendship based on pleasure or utility. Aquinas is further criticized that borrowing from the classical understanding of love has made him a proponent of selfishness rather than true charity. On the other hand, the operation of the will and of every appetitive power is completed in the tendency of the appetite towards a thing as its term, wherefore the excellence of the appetitive operation is gauged according to the thing which is the object of the operation. Charity works formally. viii, 2,3) not every love has the character of friendship, but that love which is together with benevolence, when, to wit, we love someone so as to wish good to him. But the Divine good, inasmuch as it is the object of happiness, has a special aspect of good, wherefore the love of charity, which is the love of that good, is a special kind of love. Et Théol., 69, 1985, pp. googletag.cmd.push(function(){googletag.display('div-gpt-ad-1513315455001-0');}); On the contrary, It is written (John 15:15): "I will not now call you servants . According to Aquinas, charity is an absolute requirement for happiness, which he holds as man’s last goal. Charity is included in the definition of every virtue, not as being essentially every virtue, but because every virtue depends on it in a way, as we shall state further on (Answers 7 and 8). viii, 3,11,12). But if we consider the matter aright, this would be, on the contrary, detrimental to charity. For even sinners love those who love them” (NRSV). Aquinas have entered two relay teams for this year’s Belfast City Marathon. Wherefore, it follows that charity is a virtue, for, since charity attains God, it unites us to God, as evidenced by the authority of Augustine quoted above. Edus. New York: Oxford University Press, 1998. summary The studies in this volume investigate themes of particular spiritual relevance in Aquinas's theology: friendship, charity, prayer, configuration to Christ, priesthood, preaching. The summa, or summary form, was quite common in Aquinas’s time; many theologians and philosophers wrote in this encyclopedic, systematic style, and Aquinas … The other important requirement of friendship that charity meets is that it is based on relationship and mutual love. Reply to Objection 3. Nevertheless, Aquinas maintains that charity is friendship that is based on virtue. Charity is included in the definition of every virtue, not as being essentially every virtue, but because every virtue depends on it in a way, as we shall state further on (Answers 7 and 8). Reply to Objection 3. ii, 6, so too, the nature of virtue consists in attaining God, as also stated above with regard to faith, (II-II:4:5) and hope (II-II:17:1. iv, 3), "the prudence of the miser, whereby he devises various roads to gain, is no true virtue; nor the miser's justice, whereby he scorns the property of another through fear of severe punishment; nor the miser's temperance, whereby he curbs his desire for expensive pleasures; nor the miser's fortitude, whereby as Horace, says, 'he braves the sea, he crosses mountains, he goes through fire, in order to avoid poverty'" (Epis. The other two are hope and charity. Even so, as Augustine says (Contra Julian. Charity is described in Questions 23-46 of section II-II as an explicitly Christian form of friendship pertaining to man's friendship with God and to man's friendship with his neighbours which is undertaken because of love for God. Aquinas partially maintains the classical requisite that friendship be based on virtue, only he specifies that charity is based entirely on God's virtue, not ours or our neighbour's. Objection 2. As virtues they conform to the definition that applies to all virtues, namely 'a good habit (or disposition) of the mind, by which we live righteously, of which no one can make bad use'.2 They differ from the natural virtues, Consequently, in morals, that which gives an act its order to the end, must needs give the act its form. Ney, Philip . Ney, Philip Article 2. Many of the saints were more abstemious than the apostles, but the apostles excel all the other saints in blessedness because of their higher degree of charity." iii, D, 23 says that charity is the form of the virtues. Last Thursday evening, the Aquinas Charity Fund-Raising Committee organised a Pub Quiz in The Errigle Inn. As a result, friendship has rarely been emphasized in Europe's Christian theological tradition. iv, 3) that the actions which an unbeliever performs as an unbeliever, are always sinful, even when he clothes the naked, or does any like thing, and directs it to his unbelief as end. Faith works by love, not instrumentally, as a master by his servant, but as by its proper form: hence the argument does not prove. Michael Pakaluk. It would seem that charity is not friendship. On the other hand, the operation of the will and of every appetitive power is completed in the tendency of the appetite towards a thing as its term, wherefore the excellence of the appetitive operation is gauged according to the thing which is the object of the operation. Now the intellect is higher than the will, since it directs the will. Aquinas acknowledges that the Greek understanding of friendship is inadequate, accounting only for human friendships apart from God and failing to satisfy the New Testament's moral imperatives. Objection 1. the Fathers of the English Dominican Province, 5 vols., rev. Article 6. 3. Thanks for exploring this SuperSummary Study Guide of “Summa Theologica” by Thomas Aquinas. Now "faith . Now the efficacy of a form depends on the power of the agent, who instills the form, wherefore it is evident that charity is not vanity. Wherefore human virtue which is the principle of all man's good acts consists in following the rule of human acts, which is twofold, as stated above (II-II:17:1), viz. Through his questions on love and charity in the Summa Theologiae, Aquinas is largely successful in harmonizing Aristotle's insights into friendship with Christian doctrine on love and charity. Charity which is in the soul is something consequent to virtue rather than a naturally acquirable virtue. 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