Front Page Titles (by Subject) QUESTION XXIV.: OF THE SUBJECT OF CHARITY. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1)
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QUESTION XXIV.: OF THE SUBJECT OF CHARITY. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1) 
Aquinas Ethicus: or, the Moral Teaching of St. Thomas. A Translation of the Principal Portions of the Second part of the Summa Theologica, with Notes by Joseph Rickaby, S.J. (London: Burns and Oates, 1892).
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OF THE SUBJECT OF CHARITY.
Article I.—Is the will the subject of charity?
R. Appetite being twofold, sensitive and intellectual—the latter called the will—the object of both the one and the other is good, but in different ways. The object of the sensitive appetite is good apprehended by sense. The object of the intellectual appetite is good according to the universal idea of good, apprehended by the intellect. But the object of charity is not any sensible good, but the divine good, which is known by the intellect alone. And therefore the subject of charity is not the sensible appetite, but the intellectual appetite, that is, the will.
Article XII.—Is charity lost by one act of mortal sin?
R. One contrary is taken away by another contrary supervening. Now every act of mortal sin is contrary to charity in its essence, which consists in the love of God above all things, and man’s total subjection of himself to God, referring all that he has unto Him. It is therefore of the essence of charity that man should so love God, as to be willing to submit to Him in all things, and in all things follow the rule of His commandments. Now if charity were an acquired habit depending on the natural goodness of its possessor, there would be nothing to necessitate its instant abolition by one contrary act; for an act is not directly contrary to a habit, but to an act. The continuance of a habit in its possessor does not require the continuance of the corresponding act: hence an acquired habit is not at once banished by the supervening of a contrary act. But charity, being an infused habit, depends on the action of God infusing it, which is like that of the sun illuminating the air. And therefore as light would cease at once in the air by any obstacle put to the illuminating action of the sun, so also charity ceases to be in the soul, the moment any obstacle is put to the influx of it from God. But clearly, by every mortal sin contrary to the commandments of God, an obstacle is placed to the infusion aforesaid, because man chooses sin in preference to the divine friendship, a requisite of which friendship is that we follow the will of God; and consequently by one act of mortal sin the habit of charity is immediately lost.1
[1 ]Cf. I-II. q. 71. art. 4. (Trl.)