Dist. 17, Part 2, Art. 1, Q. 4
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/1/d/17/q/bon-sent-I-d17-p2-a1-q4
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### QUESTION IV.

#### *Whether charity has a term in its augmentation.*

Fourthly and lastly it is asked concerning the augmentation of charity with respect to its term, and it is asked whether it has a state or term, beyond which it cannot be augmented. And that it has [such a term] is shown in this way.

1. Everything which is in something does not exceed the capacity of that in which it is; but charity is in the soul: therefore it does not exceed the capacity of the soul. But the capacity of the soul is finite, since every finite power has a finite capacity: therefore so also is charity.

2. Likewise, the augmentation of charity is regarded according to the quantity of power; but the quantity of power is similar to the quantity of mass and more perfect; but in the quantity of mass, in being augmented, there is a state, whence the Philosopher: "Of all things constituted by nature, there is a term and a measure of magnitude and of augmentation": therefore likewise also in the quantity of power.

3. Likewise, the augmentation of charity is regarded by ascent to a perfect quantity; therefore what is always being augmented never comes to the perfect, "but the perfect is that to which no addition is possible"; but charity, since it is the work of God, comes to be perfected, for the works of God are perfect: therefore etc.

4. Likewise, the augmentation of charity is regarded according to approximation to its end, for the greater the charity, the closer to its end; therefore either it never arrives at its end, or if it does, it is necessary that it stop, since otherwise it would be in vain: therefore etc.

**On the contrary:**
1. That there is no state is shown from the side of the augmenting power. For the augmentation extends as far as the augmentative power; but the power augmenting charity is the divine power, which has neither term nor state: therefore etc.

2. Likewise, this same is shown from the side of the recipient. For as the transparent stands to corporeal light, so the capacity of the soul to the light of grace or of charity; but air never receives so much of light, but that it can still receive more: therefore etc.

3. Likewise, this seems to be demonstrable from the side of the augmentable, which is charity, since it is equally in act, or more, than material fire; but material fire, by reason of its actuality, is augmented infinitely, if there is fuel, as the Philosopher says: therefore likewise charity from itself.

4. Likewise, this same is shown from the side of the object of charity, which is the highest good not having any measure: therefore if the measure of charity ought to be regarded by the magnitude of the object, and that lacks mode and measure, therefore so also charity: and if so, therefore it has neither state nor term.

### CONCLUSION.

> Charity has a term in its augmentation, which is gathered from the side both of the agent power, and of the receiving potency, and of the perfecting form.

**I respond:** It must be said that there is a state in the augmentation of charity according to every mode by which a state and perfection in the motion of augmentation can occur.

For augmentation, as is evident in bodily things, has a state from three [things]: namely from the agent power, the receiving potency, and the perfecting form. So it is in a human being, whose augmentation stops, when the power of heat and of flesh according to species can no longer convert more than is lost; when the potency of the radical moisture cannot be extended further; when

the body is perfected, according as is congruent with the perfection of the soul.

So it must be said that charity stops from the side of the agent power; but a state of this kind can be in two ways. For that power either acts naturally, or by purpose; if *naturally*, then it stops, when it can [act] no further; if *by purpose*, then it stops, when it disposes [it] no further; and in this mode the augmentation of charity stops, when it has come to the measure which God has measured out to a human being according to the distribution of his wisdom. And therefore, although the augmenting power is infinite, nevertheless it operates according to the disposition of [his] wisdom, which limits the various effects, according as is pleasing to it. For it does not operate according to its every-modal possibility.

It stops also from the side of the recipient, since, as is said in the twenty-fifth of Matthew: *He gave to each according to his proper power.* And a state of this kind can be understood in three ways: either according to act, when it does not proceed further, and so it stops in perfect men, who do not rise up to greater [things]; or according to aptitude, and so it stops in the blessed, who can no longer dispose themselves and have as much as they have disposed themselves [to have], whence the state is in them; or according to the possibility of the recipient, and so it has a state in Christ, and I believe also that [it has a state] in the Blessed Virgin, and some say that [it has it] in the Angels; whether [it has it] in any others, I do not know. I know nevertheless concerning Christ, that he has as much of glory as the united creature can receive, and I believe the same of the most sweet Mother.

It stops also from the side of the augmentable, when it has arrived at the perfect quantity. But it must be noted, that the perfect quantity of power is in two ways: either *simply*, or *in a kind*. *Simply* perfect [it is] in the highest and most simple, as in God; *in a kind*, however, in all those who attain to the complete act for which they are, and this is to love God with one's whole heart and with one's whole soul and with one's whole power. In the first mode there is no state, but [there is] in the second only.

**To 1.** To that which is objected first concerning the infinity of the agent power, it must be said that that argument would hold, if the power augmenting charity were to act naturally and according to impulse or according to its whole power; now however it acts wisely and so sets a limit for each one, [while] itself in itself not limited.

**To 2.** To that which is objected by a likeness in air, that the potency of the recipient is to the infinite; it must be said that for light to be augmented in air is in two ways: either through its *clarification*, or through the *aggregation of lights*. In the first mode I believe that it has a state; for so much could the air be illuminated, that even if another light were to supervene, it would not become more clear. In the other mode, light can be augmented in air through the *aggregation of lights*; and so, since the lights of diverse luminaries are in the same point of air, they do not crowd each other nor expel each other, as do many species in one medium; and so there are never so many species, but that more can be; likewise concerning lights. But then [the case] is not similar concerning charity, since, as was touched on before, in one soul there is only one charity; not so is it concerning light, which proceeds from diverse luminaries.

**To 3.** To that which is objected from the side of the augmentable, that fire is augmentable infinitely; it must be said that heat can be augmented in two ways: either *intensively*, and thus it has a state and a maximum; or *extensively*, that it be in many [things], and thus it does not have a state from its own side, but from the side of the fuel, which is finite. Likewise I say that charity can be augmented *intensively*, that it love more, and thus it has a state, like fire; in another mode *extensively*, that is, from the side of those loved, and thus it does not have a state from its own side, since it never loves so many but that it is naturally apt to love more.

**To 4.** To that which is objected from the side of the object, it must be said that the object does nothing toward this, since the object is always the same not changed and is infinite; and therefore charity is never commensurated to it nor receives augmentation or decrement to its measure.