Chapter 2 (113): 1. Why Faith, Hope, And Knowledge Are Said To Be Made Void, And
Distinction XXXI | 131 so, although perfect charity is so rooted that it cannot be lost, yet beginning or progressing charity can be, and often is, lost.
10. But while it is had, it does not allow the one who has it to sin criminally. , Augustine shows this, saying: "Because cupidity is the root of all evils," and charity is the root of all goods, both cannot exist at the same time: unless the one is entirely uprooted, the other cannot be planted. It is pointless for one to attempt to cut away the branches, if he does not make a strenuous effort to dig up the root.""!
Chapter 2 (113)
1. WHY FAITH, HOPE, AND KNOWLEDGE ARE SAID TO BE MADE VOID, AND
NOT CHARITY, EVEN THOUGH IT TOO IS ONLY IN PART. It is to be noted too how faith, hope, and knowledge are said to be made void, because they are in part,' and not charity, even though it too is in part. For it is in part, that is, imperfectly, that we love, just as in part that we know, as says
Hesychius, in On Leviticus.' But since all that is in part is made void, why is charity excepted, which is said never to fail?*
2. Charity too is in part, as the saints frequently teach, because we now love in part; and so it too will be made void insofar as it is in part, because imperfection will be taken away and perfection will be added, but charity itself will remain, but increased, both its acts, and the manner of loving, so that you may love God for his own sake and with your whole heart and your neighbour as yourself, but the mode of imperfection shall be eliminated. But faith and hope shall be made entirely void. As for knowledge, it shall be taken away in regard to its present act and mode, but not in regard to its essence: for the virtue itself of knowledge will remain, but it will have another use and mode.
Chapter 3 (114)
1. WHETHER CHRIST HAD THE ORDER OF CHARITY SET OUT EARLIER. Now
it remains to investigate whether Christ, according to his humanity, preserved the order of loving which was set out earlier.' If this is the case, then he loved every man like himself; and so he desired life for all, and 204 Tims6, 10.
*1Rather, Caesarius of Arles, Sermo 182, nl.
'Esl Cot 13, 8-10:
Ordinary gloss, on Lev. 2, 2.
1) Com 378 ICf. dist. 27 c5 and dist. 29 ccl-2.