Article III: On the Diminution and Loss of Charity

S. Th. II-II, q. 24, aa. 10, 11, 12; de Virt., q. 2, aa. 6, 11, 12, 13.

872. Charity cannot be diminished. - Charity is not diminished properly, directly, and in itself:

1. For this is not effected by the mere cessation from act (as with acquired virtues), because charity is not caused by our acts.

2. Nor by a sinful act:

a) it does not happen through mortal sin, because mortal sin takes charity away;

b) nor does venial sin effect a diminution of charity: for a habit is diminished through its contrary, but venial sin is not opposed to charity, because it is only a disorder concerning the means to the end, whereas charity is concerning the ultimate end itself.

3. Nor does God diminish charity in us, because he does not withdraw a good from us unless we merit it; but venial sin does not merit a diminution of charity: for when someone fails in a lesser thing, he does not merit suffering detriment in a greater thing, whence he who has himself inordinately concerning the means to the end does not merit suffering detriment in charity through which he is ordered to the ultimate end itself. Namely, God does not turn himself away from man more than man turns himself away from him.

Nevertheless the cooling of charity (Mt. XXIV, 12), which consists in the diminution or cessation of fervor, that is, of the frequency of acts or of the exercise of charity, disposes indirectly to its corruption; and venial sins also dispose directly to that cooling: this disposition to corruption can be called diminution indirectly and improperly so called.

873. Charity of the way on our part can be lost. - Charity according to itself cannot fail, neither 1. on the part of God moving, who through it can infallibly move to an act of charity (Rom. VIII, 38), nor 2. according to the proper nature and power of charity, which excludes every sin (I Jn. III, 9); but only 3. on the part of the subject, our will, which is mutable according to freedom of choice, and so can cast off charity.

Nevertheless charity of the fatherland cannot be lost because it is always borne actually toward God; but charity of the way can be lost because of the change of our will: for when charity is not actually borne toward God, something can occur through which it is lost, namely, a motive of sinning to which consent is given. Thus the Council of Vienne defines against the Beguards, and Trent against the Calvinists, sess. 6, cc. 12, 14, 15, can. 23 and 27 (cf. Ezech. XVIII, 26; XXXIII, 12-13; Rom. XI, 20-22; Gal. V, 4; I Cor. IX, 27; Apoc. II, 4, 5).

Charity is lost through any mortal sin whatever (Council of Trent, sess. 6, c. 15). For:

1. "He who has my commandments and keeps them, he is the one who loves me" (Jn. XIV, 21); but he who sins mortally does not keep the commandments of God; therefore he does not love God.

2. Mortal sin renders one worthy of eternal death (Rom. VI, 23); but he who has charity is worthy of eternal life (Rom. VIII, 15-17 together with II Tim. I, 7 and IV, 8). But it is impossible that someone be worthy of eternal death and eternal life at the same time. Therefore mortal sin takes away charity.

3. Charity demands that we love God appreciatively above all things and that we will to be subject to him in all things. But through mortal sin man in something refuses and does not will to be subject to God, but prefers sin to the friendship of God and a creature to God. Hence mortal sin is contrary to charity, and therefore takes it away not only meritoriously, but also physically and efficiently expels it.¹

¹ One sinning venially does not refuse to be subject to God nor overthrow his subjection to God, but is subject and tends to the end in an undue mode.