The virtue of charity as involving a response to God's love

The infused virtue of charity is a secondary immanent formal effect of sanctifying grace.
Distinct from it are the acts that habitual grace gives rise to: here are the acts of consent, movements of free will.
The former is operative grace.
As principle of the latter, grace becomes cooperative.
So it would seem that it is not possible to call the infused virtue of charity a "response to God's love", or to identify it with the "state of being in love with God."

On the other hand, it is precisely the same habitual grace that is operative as well as cooperative. It is one and the same grace, but different in its effects. In its formal effects, it is operative. As leading to effects in the field of effective causality, it is cooperative.
So perhaps we can say that the virtue of charity, precisely as principle of acts of choice, is cooperative.

So in this way we might be able to make sense of the fact that the virtue of charity is described in terms of friendship with God, mutual love, in which not only God loves us, but we also love God. 

Grace and sinfulness

Sometimes I wonder how, despite the sacramental bestowal of grace, our human nature remains weak as ever. Does not Thomas say that grace is the bestowal of a habit, and should not that habit take the place of earlier, sinful habits?

Here is an amazing psychological observations from Lonergan and Aquinas. In Grace and Freedom, Lonergan notes that according to Aquinas, the supernatural virtues not merely give the possibility of a type of action, but also make it spontaneous and connatural. However, there remains the objection from experience that the infused virtues do not always seem to make right action prompt, easy and agreeable. Thomas' answer: neither acquired nor infused virtues totally eliminate the evil inclinations of passion. Still, both operate against such inclinations, though in different ways. Acquired virtues make evil tendencies less sensible. The more rarefied infused virtues may not have this effect at all, but they do break the dominion of sin over us. Nor is the persisting sensible difficulty contrary to the nature of a virtue, for as even Aristotle acknowledged, the pleasure proper to virtuous action may be, at time, no more than the absence of regret. Perhaps the more radical answer to the objection may be that readiness, ease and pleasure are the signs, the external consequences, of the virtues, such secondary effects may be covered over by other factors. (Grace and Freedom, CWL 1:49)

Identity of knower and known

In the area of human cognition, confrontationism, or transferred empiricism, was flourishing. Its principal axiom was that an object is prior to an act concerning that object. (Aristotle and Aquinas distinguished between the sensible, the intelligible, sense, intellect, in potency, in act; they asserted the identity of the knower in act and the known in act; but Scotus and his predecessors and followers taught the identity of the known in potency and the known in act.)
From this there can be no 'intelligible in sensible data,' no 'quiddity in corporeal matter'; and if there is understanding [of the intelligible in the sensible], it is an illusion." (Supplementary Notes on Sanctifying Grace CWL 19:567)

The new relationship between philosophy and theology

As early as 1957, we find Lonergan saying:

“We have the meaning of ‘philosophy’ as concerned with truths that can be known by the natural light of reason, but when the Catholic philosopher moves to the consideration of things existentially, he finds that things as they exist in all their concreteness cannot be completely illuminated without a consideration of the supernatural.” … [Mathematical Logic and Existentialism 1957 CWL 18:297.]

Then again in 1959:

“Again, the natural and the supernatural are really distinct, as distinct as matter and form, soul and body, but in the concrete order of divine providence in this world they are united dynamically….” [Topics in Education 1959 CWL 10:70.]

Sanctifying grace and the habit of charity

Doran insists on the distinction between sanctifying grace and the habit of charity, even going to the extent of saying that Lonergan in Method in Theology does not always distinguish them.

In Method, Lonergan says: the gift of God's love "really is sanctifying grace but notionally differs from it." [MT 107.] In filling out what he means by that statement, says Doran, Lonergan conflates the gift of God's love with the dynamic state of being in love with God, and so amalgamates what in his earlier work he had distinguished as sanctifying grace (the gift of God's love) and charity (the dynamic state of being in love with God as a response to that gift). [Doran 15.]

In a question-answer session (the fifth) at the 1974 Lonergan Workshop at Boston College, Doran points out, Lonergan admitted this amalgamation. (Transcripton at www.bernardlonergan.com at 81500DTE070.)

"I have for nearly twenty years regarded this amalgamation as a slight step backward on Lonergan's part, away from explanatory terms and relations to commonsense description. Obviously, if the hypothesis about active spiration and passive spiration being participated in and imitated by, respectively, sanctifying grace and charity is to be preserved, then just as active spiration and passive spiration are really distinct relations in God, so sanctifying grace and charity must be really distinct bases of really distinct relations in us.... I am suggesting that there are distinct special basic relations in human consciousness that correspond to the realities named in metaphysical terms 'sanctifying grace' and the 'habit of charity,' and I'm suggesting that those are the gift of God's love and loving God in return." [Doran 15.] 

In De ente supernaturali Lonergan does distinguish sanctifying grace and the habit of charity as remote and proximate principles, when he says: the theologian affirms “not only charity in the justified and the beatific vision in the blessed, but also a habit of charity, the light of glory, and the remote principle of both of these, sanctifying grace.” [CWL 19:77.]

In other words: the remote principle: sanctifying grace
Proximate principles: habit of charity; light of glory
Acts: of charity in the justified, and charity and beatific vision in the blessed.

In the following also the distinction between sanctifying grace and the (act of) charity is implied: "Charity is received only in one who has been justified. For charity is the love that is friendship, which can only exist between friends; but it is through the reception of sanctifying grace, from which flow the other infused virtues, that we become friends of God." [CWL 19:163. The paragraph clearly speaks of supernatural acts, not habits.]

Patrick H. Byrne on Lonergan

Some useful articles of Pat Byrne:

Byrne, Patrick H. 1982. "The Thomist Sources of Lonergan's Dynamic World-View" The Thomist 46.1 (January 1982), 108-145.

Byrne, Patrick H. 1986. "The Fabric of Lonergan's Thought" Lonergan Workshop v., ed. by Frederick Lawrence. Atlanta: Scholars Press, 1-84.

Gelassenheit

Gelassenheit is borrowed from Eckhart: see Carlo Angelino, “Il religioso nel pensiero di Martin Heidegger,” in Martin Heidegger, L’abbandono, tr. Adriano Fabris (Genova: Il Melangolo, 1986) 19.