Question X: Whether charity can be formless

I assert that Charity is never formless.

It is proved by St. Bonaventure. A virtue which makes a man beloved of God, and just and perfect, is always formed: such is Charity: Therefore. The minor is proved from John 14: He that loveth me, shall be loved of my Father. Colossians 3: Above all these things have charity, which is the bond of perfection. First Corinthians 13, where the perfections of charity are described, and without it the remaining virtues are counted as nothing, as if without form. Therefore the form of the virtues cannot be formless: Charity is the form of the virtues, from what was said in question 8. Therefore.

It is proved secondly. That virtue by which a man is perfectly converted to God, loving Him above all things and keeping His law, cannot be formless: such is charity, which is the end of the Law, First to Timothy 1, the bond of perfection, Colossians 3. The same is said in Matthew 22 and Luke 10: Thou shalt love the Lord thy God, etc. And thy neighbor as thyself: on these two commandments dependeth the whole law; this do, and thou shalt live.

It is proved thirdly from the Saintly Doctor. That virtue which is opposed to every mortal sin is always formed; such is Charity: Therefore. The major is evident. The minor is proved first from St. Augustine, de libero arbitrio, cap. 3, where it is said that every sin arises from concupiscence. Then it is proved from the Saintly Doctor, from St. Augustine, 14 de civitate Dei, cap. 18, where he says: that every affection arises from love, and the city of the devil is built up from disordered love; but the city of God from right love.

That which he objects to himself, the Saintly Doctor easily resolves from the doctrine brought forward, drawn from the nature of charity, which either is sanctifying grace; or, if distinct, as is more certain, it always stands together with it, and accordingly, although there can be Fear, Faith, Hope, and the other virtues, it does not therefore follow that there can be Charity, which is the form and perfection of the virtues. Wherefore it implies a contradiction to have charity and to be impious.

From all these questions we have that Charity is supernaturally infused, and cannot be had by the powers of nature. For so it is said in Romans 5: The charity of God is poured forth in our hearts; or infused, as Cyprian signifies in libro de exhortatione ad Martyrium, cap. 9, and as the Council of Trent understands and defines, session 6, cap. 9, and in other places above.

The REASON of St. Bonaventure is formed from all the questions brought forward, especially from this one, thus: That virtue which infallibly raises to a supernatural end, and to supernatural friendship with God, is an infused supernatural virtue, or entity; such is Charity, from what has been said: Therefore. That it is from God as efficient cause, the Scriptures testify, Romans 5, 2 Timothy 1, First John 3 and 4.