Summa Theologica


Question: 21  OF PRESUMPTION (FOUR ARTICLES)

   We must now consider presumption, under which head there are four points of inquiry:

    (1) What is the object in which presumption trusts?

    (2) Whether presumption is a sin?

    (3) To what is it opposed?

    (4) From what vice does it arise?
 
Article: 1 

Whether presumption trusts in God or in our own power?

  Objection 1: It would seem that presumption, which is a sin against the Holy Ghost, trusts, not in God, but in our own power. For the lesser the power, the more grievously does he sin who trusts in it too much. But man's power is less than God's. Therefore it is a more grievous sin to presume on human power than to presume on the power of God. Now the sin against the Holy Ghost is most grievous. Therefore presumption, which is reckoned a species of sin against the Holy Ghost, trusts to human rather than to Divine power.

  Objection 2: Further, other sins arise from the sin against the Holy Ghost, for this sin is called malice which is a source from which sins arise. Now other sins seem to arise from the presumption whereby man presumes on himself rather than from the presumption whereby he presumes on God, since self-love is the origin of sin, according to Augustine (De Civ. Dei xiv, 28). Therefore it seems that presumption which is a sin against the Holy Ghost, relies chiefly on human power.

  Objection 3: Further, sin arises from the inordinate conversion to a mutable good. Now presumption is a sin. Therefore it arises from turning to human power, which is a mutable good, rather than from turning to the power of God, which is an immutable good.

  On the contrary, Just as, through despair, a man despises the Divine mercy, on which hope relies, so, through presumption, he despises the Divine justice, which punishes the sinner. Now justice is in God even as mercy is. Therefore, just as despair consists in aversion from God, so presumption consists in inordinate conversion to Him.

  I answer that, Presumption seems to imply immoderate hope. Now the object of hope is an arduous possible good: and a thing is possible to a man in two ways: first by his own power; secondly, by the power of God alone. With regard to either hope there may be presumption owing to lack of moderation. As to the hope whereby a man relies on his own power, there is presumption if he tends to a good as though it were possible to him, whereas it surpasses his powers, according to Judith 6:15: "Thou humblest them that presume of themselves." This presumption is contrary to the virtue of magnanimity which holds to the mean in this kind of hope.

   But as to the hope whereby a man relies on the power of God, there may be presumption through immoderation, in the fact that a man tends to some good as though it were possible by the power and mercy of God, whereas it is not possible, for instance, if a man hope to obtain pardon without repenting, or glory without merits. This presumption is, properly, the sin against the Holy Ghost, because, to wit, by presuming thus a man removes or despises the assistance of the Holy Spirit, whereby he is withdrawn from sin.

  Reply to Objection 1: As stated above (Question [20], Article [3]; FS, Question [73], Article [3]) a sin which is against God is, in its genus, graver than other sins. Hence presumption whereby a man relies on God inordinately, is a more grievous sin than the presumption of trusting in one's own power, since to rely on the Divine power for obtaining what is unbecoming to God, is to depreciate the Divine power, and it is evident that it is a graver sin to detract from the Divine power than to exaggerate one's own.

  Reply to Objection 2: The presumption whereby a man presumes inordinately on God, includes self-love, whereby he loves his own good inordinately. For when we desire a thing very much, we think we can easily procure it through others, even though we cannot.

  Reply to Objection 3: Presumption on God's mercy implies both conversion to a mutable good, in so far as it arises from an inordinate desire of one's own good, and aversion from the immutable good, in as much as it ascribes to the Divine power that which is unbecoming to it, for thus man turns away from God's power.

Article: 2  

Whether presumption is a sin?

  Objection 1: It would seem that presumption is not a sin. For no sin is a reason why man should be heard by God. Yet, through presumption some are heard by God, for it is written (Judith 9:17): "Hear me a poor wretch making supplication to Thee, and presuming of Thy mercy." Therefore presumption on God's mercy is not a sin.

  Objection 2: Further, presumption denotes excessive hope. But there cannot be excess of that hope which is in God, since His power and mercy are infinite. Therefore it seems that presumption is not a sin.

  Objection 3: Further, that which is a sin does not excuse from sin: for the Master says (Sent. ii, D, 22) that "Adam sinned less, because he sinned in the hope of pardon," which seems to indicate presumption. Therefore presumption is not a sin.

  On the contrary, It is reckoned a species of sin against the Holy Ghost.

  I answer that, As stated above (Question [20], Article [1]) with regard to despair, every appetitive movement that is conformed to a false intellect, is evil in itself and sinful. Now presumption is an appetitive movement, since it denotes an inordinate hope. Moreover it is conformed to a false intellect, just as despair is: for just as it is false that God does not pardon the repentant, or that He does not turn sinners to repentance, so is it false that He grants forgiveness to those who persevere in their sins, and that He gives glory to those who cease from good works: and it is to this estimate that the movement of presumption is conformed.

   Consequently presumption is a sin, but less grave than despair, since, on account of His infinite goodness, it is more proper to God to have mercy and to spare, than to punish: for the former becomes God in Himself, the latter becomes Him by reason of our sins.

  Reply to Objection 1: Presumption sometimes stands for hope, because even the right hope which we have in God seems to be presumption, if it be measured according to man's estate: yet it is not, if we look at the immensity of the goodness of God.

  Reply to Objection 2: Presumption does not denote excessive hope, as though man hoped too much in God; but through man hoping to obtain from God something unbecoming to Him; which is the same as to hope too little in Him, since it implies a depreciation of His power; as stated above (Article [1], ad 1).

  Reply to Objection 3: To sin with the intention of persevering in sin and through the hope of being pardoned, is presumptuous, and this does not diminish, but increases sin. To sin, however, with the hope of obtaining pardon some time, and with the intention of refraining from sin and of repenting of it, is not presumptuous, but diminishes sin, because this seems to indicate a will less hardened in sin.

Article: 3 

Whether presumption is more opposed to fear than to hope?

  Objection 1: It would seem that presumption is more opposed to fear than to hope. Because inordinate fear is opposed to right fear. Now presumption seems to pertain to inordinate fear, for it is written (Wis. 17:10): "A troubled conscience always presumes [Douay: 'forecasteth'] grievous things," and (Wis. 17:11) that "fear is a help to presumption [*Vulg.: 'Fear is nothing else but a yielding up of the succours from thought.']." Therefore presumption is opposed to fear rather than to hope.

  Objection 2: Further, contraries are most distant from one another. Now presumption is more distant from fear than from hope, because presumption implies movement to something, just as hope does, whereas fear denotes movement from a thing. Therefore presumption is contrary to fear rather than to hope.

  Objection 3: Further, presumption excludes fear altogether, whereas it does not exclude hope altogether, but only the rectitude of hope. Since therefore contraries destroy one another, it seems that presumption is contrary to fear rather than to hope.

  On the contrary, When two vices are opposed to one another they are contrary to the same virtue, as timidity and audacity are opposed to fortitude. Now the sin of presumption is contrary to the sin of despair, which is directly opposed to hope. Therefore it seems that presumption also is more directly opposed to hope.

  I answer that, As Augustine states (Contra Julian. iv, 3), "every virtue not only has a contrary vice manifestly distinct from it, as temerity is opposed to prudence, but also a sort of kindred vice, alike, not in truth but only in its deceitful appearance, as cunning is opposed to prudence." This agrees with the Philosopher who says (Ethic. ii, 8) that a virtue seems to have more in common with one of the contrary vices than with the other, as temperance with insensibility, and fortitude with audacity.

   Accordingly presumption appears to be manifestly opposed to fear, especially servile fear, which looks at the punishment arising from God's justice, the remission of which presumption hopes for; yet by a kind of false likeness it is more opposed to hope, since it denotes an inordinate hope in God. And since things are more directly opposed when they belong to the same genus, than when they belong to different genera, it follows that presumption is more directly opposed to hope than to fear. For they both regard and rely on the same object, hope inordinately, presumption inordinately.

  Reply to Objection 1: Just as hope is misused in speaking of evils, and properly applied in speaking of good, so is presumption: it is in this way that inordinate fear is called presumption.

  Reply to Objection 2: Contraries are things that are most distant from one another within the same genus. Now presumption and hope denote a movement of the same genus, which can be either ordinate or inordinate. Hence presumption is more directly opposed to hope than to fear, since it is opposed to hope in respect of its specific difference, as an inordinate thing to an ordinate one, whereas it is opposed to fear, in respect of its generic difference, which is the movement of hope.

  Reply to Objection 3: Presumption is opposed to fear by a generic contrariety, and to the virtue of hope by a specific contrariety. Hence presumption excludes fear altogether even generically, whereas it does not exclude hope except by reason of its difference, by excluding its ordinateness.
 
Article: 4

Whether presumption arises from vainglory?

  Objection 1: It would seem that presumption does not arise from vainglory. For presumption seems to rely most of all on the Divine mercy. Now mercy [misericordia] regards unhappiness [miseriam] which is contrary to glory. Therefore presumption does not arise from vainglory.

  Objection 2: Further, presumption is opposed to despair. Now despair arises from sorrow, as stated above (Question [20], Article [4], ad 2). Since therefore opposites have opposite causes, presumption would seem to arise from pleasure, and consequently from sins of the flesh, which give the most absorbing pleasure.

  Objection 3: Further, the vice of presumption consists in tending to some impossible good, as though it were possible. Now it is owing to ignorance that one deems an impossible thing to be possible. Therefore presumption arises from ignorance rather than from vainglory.

  On the contrary, Gregory says (Moral. xxxi, 45) that "presumption of novelties is a daughter of vainglory."

  I answer that, As stated above (Article [1]), presumption is twofold; one whereby a man relies on his own power, when he attempts something beyond his power, as though it were possible to him. Such like presumption clearly arises from vainglory; for it is owing to a great desire for glory, that a man attempts things beyond his power, and especially novelties which call for greater admiration. Hence Gregory states explicitly that presumption of novelties is a daughter of vainglory.

   The other presumption is an inordinate trust in the Divine mercy or power, consisting in the hope of obtaining glory without merits, or pardon without repentance. Such like presumption seems to arise directly from pride, as though man thought so much of himself as to esteem that God would not punish him or exclude him from glory, however much he might be a sinner.

   This suffices for the Replies to the Objections.

Question: 22  OF THE PRECEPTS RELATING TO HOPE AND FEAR (TWO ARTICLES)

   We must now consider the precepts relating to hope and fear: under which head there are two points of inquiry:

    (1) The precepts relating to hope;

    (2) The precepts relating to fear.

Article: 1

Whether there should be a precept of hope?

  Objection 1: It would seem that no precept should be given relating to the virtue of hope. For when an effect is sufficiently procured by one cause, there is no need to induce it by another. Now man is sufficiently induced by his natural inclination to hope for good. Therefore there is no need of a precept of the Law to induce him to do this.

  Objection 2: Further, since precepts are given about acts of virtue, the chief precepts are about the acts of the chief virtues. Now the chief of all the virtues are the three theological virtues, viz. hope, faith and charity. Consequently, as the chief precepts of the Law are those of the decalogue, to which all others may be reduced, as stated above (FS, Question [100], Article [3]), it seems that if any precept of hope were given, it should be found among the precepts of the decalogue. But it is not to be found there. Therefore it seems that the Law should contain no precept of hope.

  Objection 3: Further, to prescribe an act of virtue is equivalent to a prohibition of the act of the opposite vice. Now no precept is to be found forbidding despair which is contrary to hope. Therefore it seems that the Law should contain no precept of hope.

  On the contrary, Augustine says on Jn. 15:12, "This is My commandment, that you love one another" (Tract. lxxxiii in Joan.): "How many things are commanded us about faith! How many relating to hope!" Therefore it is fitting that some precepts should be given about hope.

  I answer that, Among the precepts contained in Holy Writ, some belong to the substance of the Law, others are preambles to the Law. The preambles to the Law are those without which no law is possible: such are the precepts relating to the act of faith and the act of hope, because the act of faith inclines man's mind so that he believes the Author of the Law to be One to Whom he owes submission, while, by the hope of a reward, he is induced to observe the precepts. The precepts that belong to the substance of the Law are those which relate to right conduct and are imposed on man already subject and ready to obey: wherefore when the Law was given these precepts were set forth from the very outset under form of a command.

   Yet the precepts of hope and faith were not to be given under the form of a command, since, unless man already believed and hoped, it would be useless to give him the Law: but, just as the precept of faith had to be given under the form of an announcement or reminder, as stated above (Question [16], Article [1]), so too, the precept of hope, in the first promulgation of the Law, had to be given under the form of a promise. For he who promises rewards to them that obey him, by that very fact, urges them to hope: hence all the promises contained in the Law are incitements to hope.

   Since, however, when once the Law has been given, it is for a wise man to induce men not only to observe the precepts, but also, and much more, to safeguard the foundation of the Law, therefore, after the first promulgation of the Law, Holy Writ holds out to man many inducements to hope, even by way of warning or command, and not merely by way of promise, as in the Law; for instance, in the Ps. 61:9: "Hope [Douay: 'Trust'] in Him all ye congregation of the people," and in many other passages of the Scriptures.

  Reply to Objection 1: Nature inclines us to hope for the good which is proportionate to human nature; but for man to hope for a supernatural good he had to be induced by the authority of the Divine law, partly by promises, partly by admonitions and commands. Nevertheless there was need for precepts of the Divine law to be given even for those things to which natural reason inclines us, such as the acts of the moral virtues, for sake of insuring a greater stability, especially since the natural reason of man was clouded by the lusts of sin.

  Reply to Objection 2: The precepts of the law of the decalogue belong to the first promulgation of the Law: hence there was no need for a precept of hope among the precepts of the decalogue, and it was enough to induce men to hope by the inclusion of certain promises, as in the case of the first and fourth commandments.

  Reply to Objection 3: In those observances to which man is bound as under a duty, it is enough that he receive an affirmative precept as to what he has to do, wherein is implied the prohibition of what he must avoid doing: thus he is given a precept concerning the honor due to parents, but not a prohibition against dishonoring them, except by the law inflicting punishment on those who dishonor their parents. And since in order to be saved it is man's duty to hope in God, he had to be induced to do so by one of the above ways, affirmatively, so to speak, wherein is implied the prohibition of the opposite.
 
Article: 2  

Whether there should have been given a precept of fear?

  Objection 1: It would seem that, in the Law, there should not have been given a precept of fear. For the fear of God is about things which are a preamble to the Law, since it is the "beginning of wisdom." Now things which are a preamble to the Law do not come under a precept of the Law. Therefore no precept of fear should be given in the Law.

  Objection 2: Further, given the cause, the effect is also given. Now love is the cause of fear, since "every fear proceeds from some kind of love," as Augustine states (Qq. lxxxiii, qu. 33). Therefore given the precept of love, it would have been superfluous to command fear.

  Objection 3: Further, presumption, in a way, is opposed to fear. But the Law contains no prohibition against presumption. Therefore it seems that neither should any precept of fear have been given.

  On the contrary, It is written (Dt. 10:12): "And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God?" But He requires of us that which He commands us to do. Therefore it is a matter of precept that man should fear God.

  I answer that, Fear is twofold, servile and filial. Now just as man is induced, by the hope of rewards, to observe precepts of law, so too is he induced thereto by the fear of punishment, which fear is servile.

   And just as according to what has been said (Article [1]), in the promulgation of the Law there was no need for a precept of the act of hope, and men were to be induced thereto by promises, so neither was there need for a precept, under form of command, of fear which regards punishment, and men were to be induced thereto by the threat of punishment: and this was realized both in the precepts of the decalogue, and afterwards, in due sequence, in the secondary precepts of the Law.

   Yet, just as wise men and the prophets who, consequently, strove to strengthen man in the observance of the Law, delivered their teaching about hope under the form of admonition or command, so too did they in the matter of fear.

   On the other hand filial fear which shows reverence to God, is a sort of genus in respect of the love of God, and a kind of principle of all observances connected with reverence for God. Hence precepts of filial fear are given in the Law, even as precepts of love, because each is a preamble to the external acts prescribed by the Law and to which the precepts of the decalogue refer. Hence in the passage quoted in the argument, "On the contrary," man is required "to have fear, to walk in God's ways," by worshipping Him, and "to love Him."

  Reply to Objection 1: Filial fear is a preamble to the Law, not as though it were extrinsic thereto, but as being the beginning of the Law, just as love is. Hence precepts are given of both, since they are like general principles of the whole Law.

  Reply to Objection 2: From love proceeds filial fear as also other good works that are done from charity. Hence, just as after the precept of charity, precepts are given of the other acts of virtue, so at the same time precepts are given of fear and of the love of charity, just as, in demonstrative sciences, it is not enough to lay down the first principles, unless the conclusions also are given which follow from them proximately or remotely.

  Reply to Objection 3: Inducement to fear suffices to exclude presumption, even as inducement to hope suffices to exclude despair, as stated above (Article [1], ad 3).

ON CHARITY (Questions [23]-46)

Question: 23  OF CHARITY, CONSIDERED IN ITSELF (EIGHT ARTICLES)

   In proper sequence, we must consider charity; and (1) charity itself; (2) the corresponding gift of wisdom. The first consideration will be fivefold: (1) Charity itself; (2) The object of charity; (3) Its acts; (4) The opposite vices; (5) The precepts relating thereto.

   The first of these considerations will be twofold: (1) Charity, considered as regards itself; (2) Charity, considered in its relation to its subject. Under the first head there are eight points of inquiry:

    (1) Whether charity is friendship?

    (2) Whether it is something created in the soul?

    (3) Whether it is a virtue?

    (4) Whether it is a special virtue?

    (5) Whether it is one virtue?

    (6) Whether it is the greatest of the virtues?

    (7) Whether any true virtue is possible without it?

    (8) Whether it is the form of the virtues?

Article: 1 

Whether charity is friendship?

  Objection 1: It would seem that charity is not friendship. For nothing is so appropriate to friendship as to dwell with one's friend, according to the Philosopher (Ethic. viii, 5). Now charity is of man towards God and the angels, "whose dwelling [Douay: 'conversation'] is not with men" (Dan. 2:11). Therefore charity is not friendship.

  Objection 2: Further, there is no friendship without return of love (Ethic. viii, 2). But charity extends even to one's enemies, according to Mt. 5:44: "Love your enemies." Therefore charity is not friendship.

  Objection 3: Further, according to the Philosopher (Ethic. viii, 3) there are three kinds of friendship, directed respectively towards the delightful, the useful, or the virtuous. Now charity is not the friendship for the useful or delightful; for Jerome says in his letter to Paulinus which is to be found at the beginning of the Bible: "True friendship cemented by Christ, is where men are drawn together, not by household interests, not by mere bodily presence, not by crafty and cajoling flattery, but by the fear of God, and the study of the Divine Scriptures." No more is it friendship for the virtuous, since by charity we love even sinners, whereas friendship based on the virtuous is only for virtuous men (Ethic. viii). Therefore charity is not friendship.

  On the contrary, It is written (Jn. 15:15): "I will not now call you servants . . . but My friends." Now this was said to them by reason of nothing else than charity. Therefore charity is friendship.

  I answer that, According to the Philosopher (Ethic. viii, 2,3) not every love has the character of friendship, but that love which is together with benevolence, when, to wit, we love someone so as to wish good to him. If, however, we do not wish good to what we love, but wish its good for ourselves, (thus we are said to love wine, or a horse, or the like), it is love not of friendship, but of a kind of concupiscence. For it would be absurd to speak of having friendship for wine or for a horse.

   Yet neither does well-wishing suffice for friendship, for a certain mutual love is requisite, since friendship is between friend and friend: and this well-wishing is founded on some kind of communication.

   Accordingly, since there is a communication between man and God, inasmuch as He communicates His happiness to us, some kind of friendship must needs be based on this same communication, of which it is written (1 Cor. 1:9): "God is faithful: by Whom you are called unto the fellowship of His Son." The love which is based on this communication, is charity: wherefore it is evident that charity is the friendship of man for God.

  Reply to Objection 1: Man's life is twofold. There is his outward life in respect of his sensitive and corporeal nature: and with regard to this life there is no communication or fellowship between us and God or the angels. The other is man's spiritual life in respect of his mind, and with regard to this life there is fellowship between us and both God and the angels, imperfectly indeed in this present state of life, wherefore it is written (Phil. 3:20): "Our conversation is in heaven." But this "conversation" will be perfected in heaven, when "His servants shall serve Him, and they shall see His face" (Apoc. 22:3,4). Therefore charity is imperfect here, but will be perfected in heaven.

  Reply to Objection 2: Friendship extends to a person in two ways: first in respect of himself, and in this way friendship never extends but to one's friends: secondly, it extends to someone in respect of another, as, when a man has friendship for a certain person, for his sake he loves all belonging to him, be they children, servants, or connected with him in any way. Indeed so much do we love our friends, that for their sake we love all who belong to them, even if they hurt or hate us; so that, in this way, the friendship of charity extends even to our enemies, whom we love out of charity in relation to God, to Whom the friendship of charity is chiefly directed.

  Reply to Objection 3: The friendship that is based on the virtuous is directed to none but a virtuous man as the principal person, but for his sake we love those who belong to him, even though they be not virtuous: in this way charity, which above all is friendship based on the virtuous, extends to sinners, whom, out of charity, we love for God's sake.

Article: 2  

Whether charity is something created in the soul?

  Objection 1: It would seem that charity is not something created in the soul. For Augustine says (De Trin. viii, 7): "He that loveth his neighbor, consequently, loveth love itself." Now God is love. Therefore it follows that he loves God in the first place. Again he says (De Trin. xv, 17): "It was said: God is Charity, even as it was said: God is a Spirit." Therefore charity is not something created in the soul, but is God Himself.

  Objection 2: Further, God is the life of the soul spiritually just as the soul is the life of the body, according to Dt. 30:20: "He is thy life." Now the soul by itself quickens the body. Therefore God quickens the soul by Himself. But He quickens it by charity, according to 1 Jn. 3:14: "We know that we have passed from death to life, because we love the brethren." Therefore God is charity itself.

  Objection 3: Further, no created thing is of infinite power; on the contrary every creature is vanity. But charity is not vanity, indeed it is opposed to vanity; and it is of infinite power, since it brings the human soul to the infinite good. Therefore charity is not something created in the soul.

   On the charity, Augustine says (De Doctr. Christ. iii, 10): "By charity I mean the movement of the soul towards the enjoyment of God for His own sake." But a movement of the soul is something created in the soul. Therefore charity is something created in the soul.

  I answer that, The Master looks thoroughly into this question in Question [17]

   of the First Book, and concludes that charity is not something created in the soul, but is the Holy Ghost Himself dwelling in the mind. Nor does he mean to say that this movement of love whereby we love God is the Holy Ghost Himself, but that this movement is from the Holy Ghost without any intermediary habit, whereas other virtuous acts are from the Holy Ghost by means of the habits of other virtues, for instance the habit of faith or hope or of some other virtue: and this he said on account of the excellence of charity.

   But if we consider the matter aright, this would be, on the contrary, detrimental to charity. For when the Holy Ghost moves the human mind the movement of charity does not proceed from this motion in such a way that the human mind be merely moved, without being the principle of this movement, as when a body is moved by some extrinsic motive power. For this is contrary to the nature of a voluntary act, whose principle needs to be in itself, as stated above (FS, Question [6], Article [1]): so that it would follow that to love is not a voluntary act, which involves a contradiction, since love, of its very nature, implies an act of the will.

   Likewise, neither can it be said that the Holy Ghost moves the will in such a way to the act of loving, as though the will were an instrument, for an instrument, though it be a principle of action, nevertheless has not the power to act or not to act, for then again the act would cease to be voluntary and meritorious, whereas it has been stated above (FS, Question [114], Article [4]) that the love of charity is the root of merit: and, given that the will is moved by the Holy Ghost to the act of love, it is necessary that the will also should be the efficient cause of that act.

   Now no act is perfectly produced by an active power, unless it be connatural to that power of reason of some form which is the principle of that action. Wherefore God, Who moves all things to their due ends, bestowed on each thing the form whereby it is inclined to the end appointed to it by Him; and in this way He "ordereth all things sweetly" (Wis. 8:1). But it is evident that the act of charity surpasses the nature of the power of the will, so that, therefore, unless some form be superadded to the natural power, inclining it to the act of love, this same act would be less perfect than the natural acts and the acts of the other powers; nor would it be easy and pleasurable to perform. And this is evidently untrue, since no virtue has such a strong inclination to its act as charity has, nor does any virtue perform its act with so great pleasure. Therefore it is most necessary that, for us to perform the act of charity, there should be in us some habitual form superadded to the natural power, inclining that power to the act of charity, and causing it to act with ease and pleasure.

  Reply to Objection 1: The Divine Essence Itself is charity, even as It is wisdom and goodness. Wherefore just as we are said to be good with the goodness which is God, and wise with the wisdom which is God (since the goodness whereby we are formally good is a participation of Divine goodness, and the wisdom whereby we are formally wise, is a share of Divine wisdom), so too, the charity whereby formally we love our neighbor is a participation of Divine charity. For this manner of speaking is common among the Platonists, with whose doctrines Augustine was imbued; and the lack of adverting to this has been to some an occasion of error.

  Reply to Objection 2: God is effectively the life both of the soul by charity, and of the body by the soul: but formally charity is the life of the soul, even as the soul is the life of the body. Consequently we may conclude from this that just as the soul is immediately united to the body, so is charity to the soul.

  Reply to Objection 3: Charity works formally. Now the efficacy of a form depends on the power of the agent, who instills the form, wherefore it is evident that charity is not vanity. But because it produces an infinite effect, since, by justifying the soul, it unites it to God, this proves the infinity of the Divine power, which is the author of charity.

Article: 3  

Whether charity is a virtue?

  Objection 1: It would seem that charity is not a virtue. For charity is a kind of friendship. Now philosophers do not reckon friendship a virtue, as may be gathered from Ethic. viii, 1; nor is it numbered among the virtues whether moral or intellectual. Neither, therefore, is charity a virtue.

  Objection 2: Further, "virtue is the ultimate limit of power" (De Coelo et Mundo i, 11). But charity is not something ultimate, this applies rather to joy and peace. Therefore it seems that charity is not a virtue, and that this should be said rather of joy and peace.

  Objection 3: Further, every virtue is an accidental habit. But charity is not an accidental habit, since it is a more excellent thing than the soul itself: whereas no accident is more excellent than its subject. Therefore charity is not a virtue.

  On the contrary, Augustine says (De Moribus Eccl. xi): "Charity is a virtue which, when our affections are perfectly ordered, unites us to God, for by it we love Him."

  I answer that, Human acts are good according as they are regulated by their due rule and measure. Wherefore human virtue which is the principle of all man's good acts consists in following the rule of human acts, which is twofold, as stated above (Question [17], Article [1]), viz. human reason and God.

   Consequently just as moral virtue is defined as being "in accord with right reason," as stated in Ethic. ii, 6, so too, the nature of virtue consists in attaining God, as also stated above with regard to faith, (Question [4], Article [5]) and hope (Question [17], Article [1]). Wherefore, it follows that charity is a virtue, for, since charity attains God, it unites us to God, as evidenced by the authority of Augustine quoted above.

  Reply to Objection 1: The Philosopher (Ethic. viii) does not deny that friendship is a virtue, but affirms that it is "either a virtue or with a virtue." For we might say that it is a moral virtue about works done in respect of another person, but under a different aspect from justice. For justice is about works done in respect of another person, under the aspect of the legal due, whereas friendship considers the aspect of a friendly and moral duty, or rather that of a gratuitous favor, as the Philosopher explains (Ethic. viii, 13). Nevertheless it may be admitted that it is not a virtue distinct of itself from the other virtues. For its praiseworthiness and virtuousness are derived merely from its object, in so far, to wit, as it is based on the moral goodness of the virtues. This is evident from the fact that not every friendship is praiseworthy and virtuous, as in the case of friendship based on pleasure or utility. Wherefore friendship for the virtuous is something consequent to virtue rather than a virtue. Moreover there is no comparison with charity since it is not founded principally on the virtue of a man, but on the goodness of God.

  Reply to Objection 2: It belongs to the same virtue to love a man and to rejoice about him, since joy results from love, as stated above (FS, Question [25], Article [2]) in the treatise on the passions: wherefore love is reckoned a virtue, rather than joy, which is an effect of love. And when virtue is described as being something ultimate, we mean that it is last, not in the order of effect, but in the order of excess, just as one hundred pounds exceed sixty.

  Reply to Objection 3: Every accident is inferior to substance if we consider its being, since substance has being in itself, while an accident has its being in another: but considered as to its species, an accident which results from the principles of its subject is inferior to its subject, even as an effect is inferior to its cause; whereas an accident that results from a participation of some higher nature is superior to its subject, in so far as it is a likeness of that higher nature, even as light is superior to the diaphanous body. In this way charity is superior to the soul, in as much as it is a participation of the Holy Ghost.

Article: 4 

Whether charity is a special virtue?

  Objection 1: It would seem that charity is not a special virtue. For Jerome says: "Let me briefly define all virtue as the charity whereby we love God" [*The reference should be to Augustine, Ep. clxvii]: and Augustine says (De Moribus Eccl. xv) [*De Civ. Dei xv, 22] that "virtue is the order of love." Now no special virtue is included in the definition of virtue in general. Therefore charity is not a special virtue.

  Objection 2: Further, that which extends to all works of virtue, cannot be a special virtue. But charity extends to all works of virtue, according to 1 Cor. 13:4: "Charity is patient, is kind," etc.; indeed it extends to all human actions, according to 1 Cor. 16:14: "Let all your things be done in charity." Therefore charity is not a special virtue.

  Objection 3: Further, the precepts of the Law refer to acts of virtue. Now Augustine says (De Perfect. Human. Justit. v) that, "Thou shalt love" is "a general commandment," and "Thou shalt not covet," "a general prohibition." Therefore charity is a general virtue.

  On the contrary, Nothing general is enumerated together with what is special. But charity is enumerated together with special virtues, viz. hope and faith, according to 1 Cor. 13:13: "And now there remain faith, hope, charity, these three." Therefore charity is a special virtue.

  I answer that, Acts and habits are specified by their objects, as shown above (FS, Question [18], Article [2]; FS, Question [54], Article [2]). Now the proper object of love is the good, as stated above (FS, Question [27], Article [1]), so that wherever there is a special aspect of good, there is a special kind of love. But the Divine good, inasmuch as it is the object of happiness, has a special aspect of good, wherefore the love of charity, which is the love of that good, is a special kind of love. Therefore charity is a special virtue.

  Reply to Objection 1: Charity is included in the definition of every virtue, not as being essentially every virtue, but because every virtue depends on it in a way, as we shall state further on (Articles [7],8). In this way prudence is included in the definition of the moral virtues, as explained in Ethic. ii, vi, from the fact that they depend on prudence.

  Reply to Objection 2: The virtue or art which is concerned about the last end, commands the virtues or arts which are concerned about other ends which are secondary, thus the military art commands the art of horse-riding (Ethic. i). Accordingly since charity has for its object the last end of human life, viz. everlasting happiness, it follows that it extends to the acts of a man's whole life, by commanding them, not by eliciting immediately all acts of virtue.

  Reply to Objection 3: The precept of love is said to be a general command, because all other precepts are reduced thereto as to their end, according to 1 Tim. 1:5: "The end of the commandment is charity."

Article: 5  

Whether charity is one virtue?

  Objection 1: It would seem that charity is not one virtue. For habits are distinct according to their objects. Now there are two objects of charity---God and our neighbor---which are infinitely distant from one another. Therefore charity is not one virtue.

  Objection 2: Further, different aspects of the object diversify a habit, even though that object be one in reality, as shown above (Question [17], Article [6]; FS, Question [54], Article [2], ad 1). Now there are many aspects under which God is an object of love, because we are debtors to His love by reason of each one of His favors. Therefore charity is not one virtue.

  Objection 3: Further, charity comprises friendship for our neighbor. But the Philosopher reckons several species of friendship (Ethic. viii, 3,11,12). Therefore charity is not one virtue, but is divided into a number of various species.

  On the contrary, Just as God is the object of faith, so is He the object of charity. Now faith is one virtue by reason of the unity of the Divine truth, according to Eph. 4:5: "One faith." Therefore charity also is one virtue by reason of the unity of the Divine goodness.

  I answer that, Charity, as stated above (Article [1]) is a kind of friendship of man for God. Now the different species of friendship are differentiated, first of all, in respect of a diversity of end, and in this way there are three species of friendship, namely friendship for the useful, for the delightful, and for the virtuous; secondly, in respect of the different kinds of communion on which friendships are based; thus there is one species of friendship between kinsmen, and another between fellow citizens or fellow travellers, the former being based on natural communion, the latter on civil communion or on the comradeship of the road, as the Philosopher explains (Ethic. viii, 12).

   Now charity cannot be differentiated in either of these ways: for its end is one, namely, the goodness of God; and the fellowship of everlasting happiness, on which this friendship is based, is also one. Hence it follows that charity is simply one virtue, and not divided into several species.

  Reply to Objection 1: This argument would hold, if God and our neighbor were equally objects of charity. But this is not true: for God is the principal object of charity, while our neighbor is loved out of charity for God's sake.

  Reply to Objection 2: God is loved by charity for His own sake: wherefore charity regards principally but one aspect of lovableness, namely God's goodness, which is His substance, according to Ps. 105:1: "Give glory to the Lord for He is good." Other reasons that inspire us with love for Him, or which make it our duty to love Him, are secondary and result from the first.

  Reply to Objection 3: Human friendship of which the Philosopher treats has various ends and various forms of fellowship. This does not apply to charity, as stated above: wherefore the comparison fails.

Article: 6 

Whether charity is the most excellent of the virtues?

  Objection 1: It would seem that charity is not the most excellent of the virtues. Because the higher power has the higher virtue even as it has a higher operation. Now the intellect is higher than the will, since it directs the will. Therefore, faith, which is in the intellect, is more excellent than charity which is in the will.

  Objection 2: Further, the thing by which another works seems the less excellent of the two, even as a servant, by whom his master works, is beneath his master. Now "faith . . . worketh by charity," according to Gal. 5:6. Therefore faith is more excellent than charity.

  Objection 3: Further, that which is by way of addition to another seems to be the more perfect of the two. Now hope seems to be something additional to charity: for the object of charity is good, whereas the object of hope is an arduous good. Therefore hope is more excellent than charity.

  On the contrary, It is written (1 Cor. 13:13): "The greater of these is charity."

  I answer that, Since good, in human acts, depends on their being regulated by the due rule, it must needs be that human virtue, which is a principle of good acts, consists in attaining the rule of human acts. Now the rule of human acts is twofold, as stated above (Article [3]), namely, human reason and God: yet God is the first rule, whereby, even human reason must be regulated. Consequently the theological virtues, which consist in attaining this first rule, since their object is God, are more excellent than the moral, or the intellectual virtues, which consist in attaining human reason: and it follows that among the theological virtues themselves, the first place belongs to that which attains God most.

   Now that which is of itself always ranks before that which is by another. But faith and hope attain God indeed in so far as we derive from Him the knowledge of truth or the acquisition of good, whereas charity attains God Himself that it may rest in Him, but not that something may accrue to us from Him. Hence charity is more excellent than faith or hope, and, consequently, than all the other virtues, just as prudence, which by itself attains reason, is more excellent than the other moral virtues, which attain reason in so far as it appoints the mean in human operations or passions.

  Reply to Objection 1: The operation of the intellect is completed by the thing understood being in the intellectual subject, so that the excellence of the intellectual operation is assessed according to the measure of the intellect. On the other hand, the operation of the will and of every appetitive power is completed in the tendency of the appetite towards a thing as its term, wherefore the excellence of the appetitive operation is gauged according to the thing which is the object of the operation. Now those things which are beneath the soul are more excellent in the soul than they are in themselves, because a thing is contained according to the mode of the container (De Causis xii). On the other hand, things that are above the soul, are more excellent in themselves than they are in the soul. Consequently it is better to know than to love the things that are beneath us; for which reason the Philosopher gave the preference to the intellectual virtues over the moral virtues (Ethic. x, 7,8): whereas the love of the things that are above us, especially of God, ranks before the knowledge of such things. Therefore charity is more excellent than faith.

  Reply to Objection 2: Faith works by love, not instrumentally, as a master by his servant, but as by its proper form: hence the argument does not prove.

  Reply to Objection 3: The same good is the object of charity and of hope: but charity implies union with that good, whereas hope implies distance therefrom. Hence charity does not regard that good as being arduous, as hope does, since what is already united has not the character of arduous: and this shows that charity is more perfect than hope.

Article: 7 

Whether any true virtue is possible without charity?

  Objection 1: It would seem that there can be true virtue without charity. For it is proper to virtue to produce a good act. Now those who have not charity, do some good actions, as when they clothe the naked, or feed the hungry and so forth. Therefore true virtue is possible without charity.

  Objection 2: Further, charity is not possible without faith, since it comes of "an unfeigned faith," as the Apostle says (1 Tim. 1:5). Now, in unbelievers, there can be true chastity, if they curb their concupiscences, and true justice, if they judge rightly. Therefore true virtue is possible without charity.

  Objection 3: Further, science and art are virtues, according to Ethic. vi. But they are to be found in sinners who lack charity. Therefore true virtue can be without charity.

  On the contrary, The Apostle says (1 Cor. 13:3): "If I should distribute all my goods to the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing." And yet true virtue is very profitable, according to Wis. 8:7: "She teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life." Therefore no true virtue is possible without charity.

  I answer that, Virtue is ordered to the good, as stated above (FS, Question [55], Article [4]). Now the good is chiefly an end, for things directed to the end are not said to be good except in relation to the end. Accordingly, just as the end is twofold, the last end, and the proximate end, so also, is good twofold, one, the ultimate and universal good, the other proximate and particular. The ultimate and principal good of man is the enjoyment of God, according to Ps. 72:28: "It is good for me to adhere to God," and to this good man is ordered by charity. Man's secondary and, as it were, particular good may be twofold: one is truly good, because, considered in itself, it can be directed to the principal good, which is the last end; while the other is good apparently and not truly, because it leads us away from the final good. Accordingly it is evident that simply true virtue is that which is directed to man's principal good; thus also the Philosopher says (Phys. vii, text. 17) that "virtue is the disposition of a perfect thing to that which is best": and in this way no true virtue is possible without charity.

   If, however, we take virtue as being ordered to some particular end, then we speak of virtue being where there is no charity, in so far as it is directed to some particular good. But if this particular good is not a true, but an apparent good, it is not a true virtue that is ordered to such a good, but a counterfeit virtue. Even so, as Augustine says (Contra Julian. iv, 3), "the prudence of the miser, whereby he devises various roads to gain, is no true virtue; nor the miser's justice, whereby he scorns the property of another through fear of severe punishment; nor the miser's temperance, whereby he curbs his desire for expensive pleasures; nor the miser's fortitude, whereby as Horace, says, 'he braves the sea, he crosses mountains, he goes through fire, in order to avoid poverty'" (Epis. lib, 1; Ep. i, 45). If, on the other hand, this particular good be a true good, for instance the welfare of the state, or the like, it will indeed be a true virtue, imperfect, however, unless it be referred to the final and perfect good. Accordingly no strictly true virtue is possible without charity.

  Reply to Objection 1: The act of one lacking charity may be of two kinds; one is in accordance with his lack of charity, as when he does something that is referred to that whereby he lacks charity. Such an act is always evil: thus Augustine says (Contra Julian. iv, 3) that the actions which an unbeliever performs as an unbeliever, are always sinful, even when he clothes the naked, or does any like thing, and directs it to his unbelief as end.

   There is, however, another act of one lacking charity, not in accordance with his lack of charity, but in accordance with his possession of some other gift of God, whether faith, or hope, or even his natural good, which is not completely taken away by sin, as stated above (Question [10], Article [4]; FS, Question [85], Article [2]). In this way it is possible for an act, without charity, to be generically good, but not perfectly good, because it lacks its due order to the last end.

  Reply to Objection 2: Since the end is in practical matters, what the principle is in speculative matters, just as there can be no strictly true science, if a right estimate of the first indemonstrable principle be lacking, so, there can be no strictly true justice, or chastity, without that due ordering to the end, which is effected by charity, however rightly a man may be affected about other matters.

  Reply to Objection 3: Science and art of their very nature imply a relation to some particular good, and not to the ultimate good of human life, as do the moral virtues, which make man good simply, as stated above (FS, Question [56], Article [3]). Hence the comparison fails.

Article: 8 

Whether charity is the form of the virtues?

  Objection 1: It would seem that charity is not the true form of the virtues. Because the form of a thing is either exemplar or essential. Now charity is not the exemplar form of the other virtues, since it would follow that the other virtues are of the same species as charity: nor is it the essential form of the other virtues, since then it would not be distinct from them. Therefore it is in no way the form of the virtues.

  Objection 2: Further, charity is compared to the other virtues as their root and foundation, according to Eph. 3:17: "Rooted and founded in charity." Now a root or foundation is not the form, but rather the matter of a thing, since it is the first part in the making. Therefore charity is not the form of the virtues.

  Objection 3: Further, formal, final, and efficient causes do not coincide with one another (Phys. ii, 7). Now charity is called the end and the mother of the virtues. Therefore it should not be called their form.

  On the contrary, Ambrose [*Lombard, Sent. iii, D, 23] says that charity is the form of the virtues.

  I answer that, In morals the form of an act is taken chiefly from the end. The reason of this is that the principal of moral acts is the will, whose object and form, so to speak, are the end. Now the form of an act always follows from a form of the agent. Consequently, in morals, that which gives an act its order to the end, must needs give the act its form. Now it is evident, in accordance with what has been said (Article [7]), that it is charity which directs the acts of all other virtues to the last end, and which, consequently, also gives the form to all other acts of virtue: and it is precisely in this sense that charity is called the form of the virtues, for these are called virtues in relation to "informed" acts.

  Reply to Objection 1: Charity is called the form of the other virtues not as being their exemplar or their essential form, but rather by way of efficient cause, in so far as it sets the form on all, in the aforesaid manner.

  Reply to Objection 2: Charity is compared to the foundation or root in so far as all other virtues draw their sustenance and nourishment therefrom, and not in the sense that the foundation and root have the character of a material cause.

  Reply to Objection 3: Charity is said to be the end of other virtues, because it directs all other virtues to its own end. And since a mother is one who conceives within herself and by another, charity is called the mother of the other virtues, because, by commanding them, it conceives the acts of the other virtues, by the desire of the last end.

Question: 24  OF THE SUBJECT OF CHARITY (TWELVE ARTICLES)

   We must now consider charity in relation to its subject, under which head there are twelve points of inquiry:

    (1) Whether charity is in the will as its subject?

    (2) Whether charity is caused in man by preceding acts or by a Divine infusion?

    (3) Whether it is infused according to the capacity of our natural gifts?

    (4) Whether it increases in the person who has it?

    (5) Whether it increases by addition?

    (6) Whether it increases by every act?

    (7) Whether it increases indefinitely?

    (8) Whether the charity of a wayfarer can be perfect?

    (9) Of the various degrees of charity;

    (10) Whether charity can diminish?

    (11) Whether charity can be lost after it has been possessed?

    (12) Whether it is lost through one mortal sin?
 
Article: 1  

Whether the will is the subject of charity?

  Objection 1: It would seem that the will is not the subject of charity. For charity is a kind of love. Now, according to the Philosopher (Topic. ii, 3) love is in the concupiscible part. Therefore charity is also in the concupiscible and not in the will.

  Objection 2: Further, charity is the foremost of the virtues, as stated above (Question [23], Article [6]). But the reason is the subject of virtue. Therefore it seems that charity is in the reason and not in the will.

  Objection 3: Further, charity extends to all human acts, according to 1 Cor. 16:14: "Let all your things be done in charity." Now the principle of human acts is the free-will. Therefore it seems that charity is chiefly in the free-will as its subject and not in the will.

  On the contrary, The object of charity is the good, which is also the object of the will. Therefore charity is in the will as its subject.

  I answer that, Since, as stated in the FP, Question [80], Article [2], the appetite is twofold, namely the sensitive, and the intellective which is called the will, the object of each is the good, but in different ways: for the object of the sensitive appetite is a good apprehended by sense, whereas the object of the intellective appetite or will is good under the universal aspect of good, according as it can be apprehended by the intellect. Now the object of charity is not a sensible good, but the Divine good which is known by the intellect alone. Therefore the subject of charity is not the sensitive, but the intellective appetite, i.e. the will.

  Reply to Objection 1: The concupiscible is a part of the sensitive, not of the intellective appetite, as proved in the FP, Question [81], Article [2]: wherefore the love which is in the concupiscible, is the love of sensible good: nor can the concupiscible reach to the Divine good which is an intelligible good; the will alone can. Consequently the concupiscible cannot be the subject of charity.

  Reply to Objection 2: According to the Philosopher (De Anima iii, 9), the will also is in the reason: wherefore charity is not excluded from the reason through being in the will. Yet charity is regulated, not by the reason, as human virtues are, but by God's wisdom, and transcends the rule of human reason, according to Eph. 3:19: "The charity of Christ, which surpasseth all knowledge." Hence it is not in the reason, either as its subject, like prudence is, or as its rule, like justice and temperance are, but only by a certain kinship of the will to the reason.

  Reply to Objection 3: As stated in the FP, Question [83], Article [4], the free-will is not a distinct power from the will. Yet charity is not in the will considered as free-will, the act of which is to choose. For choice is of things directed to the end, whereas the will is of the end itself (Ethic. iii, 2). Hence charity, whose object is the last end, should be described as residing in the will rather than in the free-will.

Article: 2 

Whether charity is caused in us by infusion?

  Objection 1: It would seem that charity is not caused in us by infusion. For that which is common to all creatures, is in man naturally. Now, according to Dionysius (Div. Nom. iv), the "Divine good", which is the object of charity, "is for all an object of dilection and love." Therefore charity is in us naturally, and not by infusion.

  Objection 2: Further, the more lovable a thing is the easier it is to love it. Now God is supremely lovable, since He is supremely good. Therefore it is easier to love Him than other things. But we need no infused habit in order to love other things. Neither, therefore, do we need one in order to love God.

  Objection 3: Further, the Apostle says (1 Tim. 1:5): "The end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith." Now these three have reference to human acts. Therefore charity is caused in us from preceding acts, and not from infusion.

  On the contrary, The Apostle says (Rm. 5:5): "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us."

  I answer that, As stated above (Question [23], Article [1]), charity is a friendship of man for God, founded upon the fellowship of everlasting happiness. Now this fellowship is in respect, not of natural, but of gratuitous gifts, for, according to Rm. 6:23, "the grace of God is life everlasting": wherefore charity itself surpasses our natural facilities. Now that which surpasses the faculty of nature, cannot be natural or acquired by the natural powers, since a natural effect does not transcend its cause.

   Therefore charity can be in us neither naturally, nor through acquisition by the natural powers, but by the infusion of the Holy Ghost, Who is the love of the Father and the Son, and the participation of Whom in us is created charity, as stated above (Question [23], Article [2]).

  Reply to Objection 1: Dionysius is speaking of the love of God, which is founded on the fellowship of natural goods, wherefore it is in all naturally. On the other hand, charity is founded on a supernatural fellowship, so the comparison fails.

  Reply to Objection 2: Just as God is supremely knowable in Himself yet not to us, on account of a defect in our knowledge which depends on sensible things, so too, God is supremely lovable in Himself, in as much as He is the object of happiness. But He is not supremely lovable to us in this way, on account of the inclination of our appetite towards visible goods. Hence it is evident that for us to love God above all things in this way, it is necessary that charity be infused into our hearts.

  Reply to Objection 3: When it is said that in us charity proceeds from "a pure heart, and a good conscience, and an unfeigned faith," this must be referred to the act of charity which is aroused by these things. Or again, this is said because the aforesaid acts dispose man to receive the infusion of charity. The same remark applies to the saying of Augustine (Tract. ix in prim. canon. Joan.): "Fear leads to charity," and of a gloss on Mt. 1:2: "Faith begets hope, and hope charity."
 
Article: 3  

Whether charity is infused according to the capacity of our natural gifts?

  Objection 1: It would seem that charity is infused according to the capacity of our natural gifts. For it is written (Mt. 25:15) that "He gave to every one according to his own virtue [Douay: 'proper ability']." Now, in man, none but natural virtue precedes charity, since there is no virtue without charity, as stated above (Question [23], Article [7]). Therefore God infuses charity into man according to the measure of his natural virtue.

  Objection 2: Further, among things ordained towards one another, the second is proportionate to the first: thus we find in natural things that the form is proportionate to the matter, and in gratuitous gifts, that glory is proportionate to grace. Now, since charity is a perfection of nature, it is compared to the capacity of nature as second to first. Therefore it seems that charity is infused according to the capacity of nature.

  Objection 3: Further, men and angels partake of happiness according to the same measure, since happiness is alike in both, according to Mt. 22:30 and Lk. 20:36. Now charity and other gratuitous gifts are bestowed on the angels, according to their natural capacity, as the Master teaches (Sent. ii, D, 3). Therefore the same apparently applies to man.

  On the contrary, It is written (Jn. 3:8): "The Spirit breatheth where He will," and (1 Cor. 12:11): "All these things one and the same Spirit worketh, dividing to every one according as He will." Therefore charity is given, not according to our natural capacity, but according as the Spirit wills to distribute His gifts.

  I answer that, The quantity of a thing depends on the proper cause of that thing, since the more universal cause produces a greater effect. Now, since charity surpasses the proportion of human nature, as stated above (Article [2]) it depends, not on any natural virtue, but on the sole grace of the Holy Ghost Who infuses charity. Wherefore the quantity of charity depends neither on the condition of nature nor on the capacity of natural virtue, but only on the will of the Holy Ghost Who "divides" His gifts "according as He will." Hence the Apostle says (Eph. 4:7): "To every one of us is given grace according to the measure of the giving of Christ."

  Reply to Objection 1: The virtue in accordance with which God gives His gifts to each one, is a disposition or previous preparation or effort of the one who receives grace. But the Holy Ghost forestalls even this disposition or effort, by moving man's mind either more or less, according as He will. Wherefore the Apostle says (Col. 1:12): "Who hath made us worthy to be partakers of the lot of the saints in light."

  Reply to Objection 2: The form does not surpass the proportion of the matter. In like manner grace and glory are referred to the same genus, for grace is nothing else than a beginning of glory in us. But charity and nature do not belong to the same genus, so that the comparison fails.

  Reply to Objection 3: The angel's is an intellectual nature, and it is consistent with his condition that he should be borne wholly whithersoever he is borne, as stated in the FP, Question [61], Article [6]. Hence there was a greater effort in the higher angels, both for good in those who persevered, and for evil in those who fell, and consequently those of the higher angels who remained steadfast became better than the others, and those who fell became worse. But man's is a rational nature, with which it is consistent to be sometimes in potentiality and sometimes in act: so that it is not necessarily borne wholly whithersoever it is borne, and where there are greater natural gifts there may be less effort, and vice versa. Thus the comparison fails.
 
Article: 4  

Whether charity can increase?

  Objection 1: It would seem that charity cannot increase. For nothing increases save what has quantity. Now quantity is twofold, namely dimensive and virtual. The former does not befit charity which is a spiritual perfection, while virtual quantity regards the objects in respect of which charity does not increase, since the slightest charity loves all that is to be loved out of charity. Therefore charity does not increase.

  Objection 2: Further, that which consists in something extreme receives no increase. But charity consists in something extreme, being the greatest of the virtues, and the supreme love of the greatest good. Therefore charity cannot increase.

  Objection 3: Further, increase is a kind of movement. Therefore wherever there is increase there is movement, and if there be increase of essence there is movement of essence. Now there is no movement of essence save either by corruption or generation. Therefore charity cannot increase essentially, unless it happen to be generated anew or corrupted, which is unreasonable.

  On the contrary, Augustine says (Tract. lxxiv in Joan.) [*Cf. Ep. clxxxv.] that "charity merits increase that by increase it may merit perfection."

  I answer that, The charity of a wayfarer can increase. For we are called wayfarers by reason of our being on the way to God, Who is the last end of our happiness. In this way we advance as we get nigh to God, Who is approached, "not by steps of the body but by the affections of the soul" [*St. Augustine, Tract. in Joan. xxxii]: and this approach is the result of charity, since it unites man's mind to God. Consequently it is essential to the charity of a wayfarer that it can increase, for if it could not, all further advance along the way would cease. Hence the Apostle calls charity the way, when he says (1 Cor. 12:31): "I show unto you yet a more excellent way."

  Reply to Objection 1: Charity is not subject to dimensive, but only to virtual quantity: and the latter depends not only on the number of objects, namely whether they be in greater number or of greater excellence, but also on the intensity of the act, namely whether a thing is loved more, or less; it is in this way that the virtual quantity of charity increases.

  Reply to Objection 2: Charity consists in an extreme with regard to its object, in so far as its object is the Supreme Good, and from this it follows that charity is the most excellent of the virtues. Yet not every charity consists in an extreme, as regards the intensity of the act.

  Reply to Objection 3: Some have said that charity does not increase in its essence, but only as to its radication in its subject, or according to its fervor.

   But these people did not know what they were talking about. For since charity is an accident, its being is to be in something. So that an essential increase of charity means nothing else but that it is yet more in its subject, which implies a greater radication in its subject. Furthermore, charity is essentially a virtue ordained to act, so that an essential increase of charity implies ability to produce an act of more fervent love. Hence charity increases essentially, not by beginning anew, or ceasing to be in its subject, as the objection imagines, but by beginning to be more and more in its subject.

Article: 5 

Whether charity increases by addition?

  Objection 1: It would seem that charity increases by addition. For just as increase may be in respect of bodily quantity, so may it be according to virtual quantity. Now increase in bodily quantity results from addition; for the Philosopher says (De Gener. i, 5) that "increase is addition to pre-existing magnitude." Therefore the increase of charity which is according to virtual quantity is by addition.

  Objection 2: Further, charity is a kind of spiritual light in the soul, according to 1 Jn. 2:10: "He that loveth his brother abideth in the light." Now light increases in the air by addition; thus the light in a house increases when another candle is lit. Therefore charity also increases in the soul by addition.

  Objection 3: Further, the increase of charity is God's work, even as the causing of it, according to 2 Cor. 9:10: "He will increase the growth of the fruits of your justice." Now when God first infuses charity, He puts something in the soul that was not there before. Therefore also, when He increases charity, He puts something there which was not there before. Therefore charity increases by addition.

  On the contrary, Charity is a simple form. Now nothing greater results from the addition of one simple thing to another, as proved in Phys. iii, text. 59, and Metaph. ii, 4. Therefore charity does not increase by addition.

  I answer that, Every addition is of something to something else: so that in every addition we must at least presuppose that the things added together are distinct before the addition. Consequently if charity be added to charity, the added charity must be presupposed as distinct from charity to which it is added, not necessarily by a distinction of reality, but at least by a distinction of thought. For God is able to increase a bodily quantity by adding a magnitude which did not exist before, but was created at that very moment; which magnitude, though not pre-existent in reality, is nevertheless capable of being distinguished from the quantity to which it is added. Wherefore if charity be added to charity we must presuppose the distinction, at least logical, of the one charity from the other.

   Now distinction among forms is twofold: specific and numeric. Specific distinction of habits follows diversity of objects, while numeric distinction follows distinction of subjects. Consequently a habit may receive increase through extending to objects to which it did not extend before: thus the science of geometry increases in one who acquires knowledge of geometrical matters which he ignored hitherto. But this cannot be said of charity, for even the slightest charity extends to all that we have to love by charity. Hence the addition which causes an increase of charity cannot be understood, as though the added charity were presupposed to be distinct specifically from that to which it is added.

   It follows therefore that if charity be added to charity, we must presuppose a numerical distinction between them, which follows a distinction of subjects: thus whiteness receives an increase when one white thing is added to another, although such an increase does not make a thing whiter. This, however, does not apply to the case in point, since the subject of charity is none other than the rational mind, so that such like an increase of charity could only take place by one rational mind being added to another; which is impossible. Moreover, even if it were possible, the result would be a greater lover, but not a more loving one. It follows, therefore, that charity can by no means increase by addition of charity to charity, as some have held to be the case.

   Accordingly charity increases only by its subject partaking of charity more and more subject thereto. For this is the proper mode of increase in a form that is intensified, since the being of such a form consists wholly in its adhering to its subject. Consequently, since the magnitude of a thing follows on its being, to say that a form is greater is the same as to say that it is more in its subject, and not that another form is added to it: for this would be the case if the form, of itself, had any quantity, and not in comparison with its subject. Therefore charity increases by being intensified in its subject, and this is for charity to increase in its essence; and not by charity being added to charity.

  Reply to Objection 1: Bodily quantity has something as quantity, and something else, in so far as it is an accidental form. As quantity, it is distinguishable in respect of position or number, and in this way we have the increase of magnitude by addition, as may be seen in animals. But in so far as it is an accidental form, it is distinguishable only in respect of its subject, and in this way it has its proper increase, like other accidental forms, by way of intensity in its subject, for instance in things subject to rarefaction, as is proved in Phys. iv, 9. In like manner science, as a habit, has its quantity from its objects, and accordingly it increases by addition, when a man knows more things; and again, as an accidental form, it has a certain quantity through being in its subject, and in this way it increase in a man who knows the same scientific truths with greater certainty now than before. In the same way charity has a twofold quantity; but with regard to that which it has from its object, it does not increase, as stated above: hence it follows that it increases solely by being intensified.

  Reply to Objection 2: The addition of light to light can be understood through the light being intensified in the air on account of there being several luminaries giving light: but this distinction does not apply to the case in point, since there is but one luminary shedding forth the light of charity.

  Reply to Objection 3: The infusion of charity denotes a change to the state of "having" charity from the state of "not having it," so that something must needs come which was not there before. On the other hand, the increase of charity denotes a change to "more having" from "less having," so that there is need, not for anything to be there that was not there before, but for something to be more there that previously was less there. This is what God does when He increases charity, that is He makes it to have a greater hold on the soul, and the likeness of the Holy Ghost to be more perfectly participated by the soul.

Article: 6

Whether charity increases through every act of charity?

  Objection 1: It would seem that charity increases through every act of charity. For that which can do what is more, can do what is less. But every act of charity can merit everlasting life; and this is more than a simple addition of charity, since it includes the perfection of charity. Much more, therefore, does every act of charity increase charity.

  Objection 2: Further, just as the habits of acquired virtue are engendered by acts, so too an increase of charity is caused by an act of charity. Now each virtuous act conduces to the engendering of virtue. Therefore also each virtuous act of charity conduces to the increase of charity.

  Objection 3: Further, Gregory [*St. Bernard, Serm. ii in Festo Purif.] says that "to stand still in the way to God is to go back." Now no man goes back when he is moved by an act of charity. Therefore whoever is moved by an act of charity goes forward in the way to God. Therefore charity increases through every act of charity.

  On the contrary, The effect does not surpass the power of its cause. But an act of charity is sometimes done with tepidity or slackness. Therefore it does not conduce to a more excellent charity, rather does it dispose one to a lower degree.

  I answer that, The spiritual increase of charity is somewhat like the increase of a body. Now bodily increase in animals and plants is not a continuous movement, so that, to wit, if a thing increase so much in so much time, it need to increase proportionally in each part of that time, as happens in local movement; but for a certain space of time nature works by disposing for the increase, without causing any actual increase, and afterwards brings into effect that to which it had disposed, by giving the animal or plant an actual increase. In like manner charity does not actually increase through every act of charity, but each act of charity disposes to an increase of charity, in so far as one act of charity makes man more ready to act again according to charity, and this readiness increasing, man breaks out into an act of more fervent love, and strives to advance in charity, and then his charity increases actually.

  Reply to Objection 1: Every act of charity merits everlasting life, which, however, is not to be bestowed then and there, but at its proper time. In like manner every act of charity merits an increase of charity; yet this increase does not take place at once, but when we strive for that increase.

  Reply to Objection 2: Even when an acquired virtue is being engendered, each act does not complete the formation of the virtue, but conduces towards that effect by disposing to it, while the last act, which is the most perfect, and acts in virtue of all those that preceded it, reduces the virtue into act, just as when many drops hollow out a stone.

  Reply to Objection 3: Man advances in the way to God, not merely by actual increase of charity, but also by being disposed to that increase.

Article: 7  

Whether charity increases indefinitely?

  Objection 1: It would seem that charity does not increase indefinitely. For every movement is towards some end and term, as stated in Metaph. ii, text. 8,9. But the increase of charity is a movement. Therefore it tends to an end and term. Therefore charity does not increase indefinitely.

  Objection 2: Further, no form surpasses the capacity of its subject. But the capacity of the rational creature who is the subject of charity is finite. Therefore charity cannot increase indefinitely.

  Objection 3: Further, every finite thing can, by continual increase, attain to the quantity of another finite thing however much greater, unless the amount of its increase be ever less and less. Thus the Philosopher states (Phys. iii, 6) that if we divide a line into an indefinite number of parts, and take these parts away and add them indefinitely to another line, we shall never arrive at any definite quantity resulting from those two lines, viz. the one from which we subtracted and the one to which we added what was subtracted. But this does not occur in the case in point: because there is no need for the second increase of charity to be less than the first, since rather is it probable that it would be equal or greater. As, therefore, the charity of the blessed is something finite, if the charity of the wayfarer can increase indefinitely, it would follow that the charity of the way can equal the charity of heaven; which is absurd. Therefore the wayfarer's charity cannot increase indefinitely.

  On the contrary, The Apostle says (Phil. 3:12): "Not as though I had already attained, or were already perfect; but I follow after, if I may, by any means apprehend," on which words a gloss says: "Even if he has made great progress, let none of the faithful say: 'Enough.' For whosoever says this, leaves the road before coming to his destination." Therefore the wayfarer's charity can ever increase more and more.

  I answer that, A term to the increase of a form may be fixed in three ways: first by reason of the form itself having a fixed measure, and when this has been reached it is no longer possible to go any further in that form, but if any further advance is made, another form is attained. And example of this is paleness, the bounds of which may, by continual alteration, be passed, either so that whiteness ensues, or so that blackness results. Secondly, on the part of the agent, whose power does not extend to a further increase of the form in its subject. Thirdly, on the part of the subject, which is not capable of ulterior perfection.

   Now, in none of these ways, is a limit imposed to the increase of man's charity, while he is in the state of the wayfarer. For charity itself considered as such has no limit to its increase, since it is a participation of the infinite charity which is the Holy Ghost. In like manner the cause of the increase of charity, viz. God, is possessed of infinite power. Furthermore, on the part of its subject, no limit to this increase can be determined, because whenever charity increases, there is a corresponding increased ability to receive a further increase. It is therefore evident that it is not possible to fix any limits to the increase of charity in this life.

  Reply to Objection 1: The increase of charity is directed to an end, which is not in this, but in a future life.

  Reply to Objection 2: The capacity of the rational creature is increased by charity, because the heart is enlarged thereby, according to 2 Cor. 6:11: "Our heart is enlarged"; so that it still remains capable of receiving a further increase.

  Reply to Objection 3: This argument holds good in those things which have the same kind of quantity, but not in those which have different kinds: thus however much a line may increase it does not reach the quantity of a superficies. Now the quantity of a wayfarer's charity which follows the knowledge of faith is not of the same kind as the quantity of the charity of the blessed, which follows open vision. Hence the argument does not prove.

Article: 8

Whether charity can be perfect in this life?

  Objection 1: It would seem that charity cannot be perfect in this life. For this would have been the case with the apostles before all others. Yet it was not so, since the Apostle says (Phil. 3:12): "Not as though I had already attained, or were already perfect." Therefore charity cannot be perfect in this life.

  Objection 2: Further, Augustine says (Qq. lxxxiii, qu. 36) that "whatever kindles charity quenches cupidity, but where charity is perfect, cupidity is done away altogether." But this cannot be in this world, wherein it is impossible to live without sin, according to 1 Jn. 1:8: "If we say that we have no sin, we deceive ourselves." Now all sin arises from some inordinate cupidity. Therefore charity cannot be perfect in this life.

  Objection 3: Further, what is already perfect cannot be perfected any more. But in this life charity can always increase, as stated above (Article [7]). Therefore charity cannot be perfect in this life.

  On the contrary, Augustine says (In prim. canon. Joan. Tract. v) "Charity is perfected by being strengthened; and when it has been brought to perfection, it exclaims, 'I desire to be dissolved and to be with Christ.'" Now this is possible in this life, as in the case of Paul. Therefore charity can be perfect in this life.

  I answer that, The perfection of charity may be understood in two ways: first with regard to the object loved, secondly with regard to the person who loves. With regard to the object loved, charity is perfect, if the object be loved as much as it is lovable. Now God is as lovable as He is good, and His goodness is infinite, wherefore He is infinitely lovable. But no creature can love Him infinitely since all created power is finite. Consequently no creature's charity can be perfect in this way; the charity of God alone can, whereby He loves Himself.

   On the part of the person who loves, charity is perfect, when he loves as much as he can. This happens in three ways. First, so that a man's whole heart is always actually borne towards God: this is the perfection of the charity of heaven, and is not possible in this life, wherein, by reason of the weakness of human life, it is impossible to think always actually of God, and to be moved by love towards Him. Secondly, so that man makes an earnest endeavor to give his time to God and Divine things, while scorning other things except in so far as the needs of the present life demand. This is the perfection of charity that is possible to a wayfarer; but is not common to all who have charity. Thirdly, so that a man gives his whole heart to God habitually, viz. by neither thinking nor desiring anything contrary to the love of God; and this perfection is common to all who have charity.

  Reply to Objection 1: The Apostle denies that he has the perfection of heaven, wherefore a gloss on the same passage says that "he was a perfect wayfarer, but had not yet achieved the perfection to which the way leads."

  Reply to Objection 2: This is said on account of venial sins, which are contrary, not to the habit, but to the act of charity: hence they are incompatible, not with the perfection of the way, but with that of heaven.

  Reply to Objection 3: The perfection of the way is not perfection simply, wherefore it can always increase.
 
Article: 9 

Whether charity is rightly distinguished into three degrees, beginning, progress, and perfection?

  Objection 1: It would seem unfitting to distinguish three degrees of charity, beginning, progress, and perfection. For there are many degrees between the beginning of charity and its ultimate perfection. Therefore it is not right to put only one.

  Objection 2: Further, charity begins to progress as soon as it begins to be. Therefore we ought not to distinguish between charity as progressing and as beginning.

  Objection 3: Further, in this world, however perfect a man's charity may be, it can increase, as stated above (Article [7]). Now for charity to increase is to progress. Therefore perfect charity ought not to be distinguished from progressing charity: and so the aforesaid degrees are unsuitably assigned to charity.

  On the contrary, Augustine says (In prim. canon. Joan. Tract. v) "As soon as charity is born it takes food," which refers to beginners, "after taking food, it waxes strong," which refers to those who are progressing, "and when it has become strong it is perfected," which refers to the perfect. Therefore there are three degrees of charity.

  I answer that, The spiritual increase of charity may be considered in respect of a certain likeness to the growth of the human body. For although this latter growth may be divided into many parts, yet it has certain fixed divisions according to those particular actions or pursuits to which man is brought by this same growth. Thus we speak of a man being an infant until he has the use of reason, after which we distinguish another state of man wherein he begins to speak and to use his reason, while there is again a third state, that of puberty when he begins to acquire the power of generation, and so on until he arrives at perfection.

   In like manner the divers degrees of charity are distinguished according to the different pursuits to which man is brought by the increase of charity. For at first it is incumbent on man to occupy himself chiefly with avoiding sin and resisting his concupiscences, which move him in opposition to charity: this concerns beginners, in whom charity has to be fed or fostered lest it be destroyed: in the second place man's chief pursuit is to aim at progress in good, and this is the pursuit of the proficient, whose chief aim is to strengthen their charity by adding to it: while man's third pursuit is to aim chiefly at union with and enjoyment of God: this belongs to the perfect who "desire to be dissolved and to be with Christ."

   In like manner we observe in local motion that at first there is withdrawal from one term, then approach to the other term, and thirdly, rest in this term.

  Reply to Objection 1: All these distinct degrees which can be discerned in the increase of charity, are comprised in the aforesaid three, even as every division of continuous things is included in these three---the beginning, the middle, and the end, as the Philosopher states (De Coelo i, 1).

  Reply to Objection 2: Although those who are beginners in charity may progress, yet the chief care that besets them is to resist the sins which disturb them by their onslaught. Afterwards, however, when they come to feel this onslaught less, they begin to tend to perfection with greater security; yet with one hand doing the work, and with the other holding the sword as related in 2 Esdr 4:17 about those who built up Jerusalem.

  Reply to Objection 3: Even the perfect make progress in charity: yet this is not their chief care, but their aim is principally directed towards union with God. And though both the beginner and the proficient seek this, yet their solicitude is chiefly about other things, with the beginner, about avoiding sin, with the proficient, about progressing in virtue.

Article: 10 

Whether charity can decrease?

  Objection 1: It would seem that charity can decrease. For contraries by their nature affect the same subject. Now increase and decrease are contraries. Since then charity increases, as stated above (Article [4]), it seems that it can also decrease.

  Objection 2: Further, Augustine, speaking to God, says (Confess. x) "He loves Thee less, who loves aught besides Thee": and (Qq. lxxxiii, qu. 36) he says that "what kindles charity quenches cupidity." For this it seems to follow that, on the contrary, what arouses cupidity quenches charity. But cupidity, whereby a man loves something besides God, can increase in man. Therefore charity can decrease.

  Objection 3: Further, as Augustine says (Gen. ad lit. viii, 12) "God makes the just man, by justifying him, but in such a way, that if the man turns away from God, he no longer retains the effect of the Divine operation." From this we may gather that when God preserves charity in man, He works in the same way as when He first infuses charity into him. Now at the first infusion of charity God infuses less charity into him that prepares himself less. Therefore also in preserving charity, He preserves less charity in him that prepares himself less. Therefore charity can decrease.

  On the contrary, In Scripture, charity is compared to fire, according to Cant 8:6: "The lamps thereof," i.e. of charity, "are fire and flames." Now fire ever mounts upward so long as it lasts. Therefore as long as charity endures, it can ascend, but cannot descend, i.e. decrease.

  I answer that, The quantity which charity has in comparison with its proper object, cannot decrease, even as neither can it increase, as stated above (Article [4], ad 2).

   Since, however, it increases in that quantity which it has in comparison with its subject, here is the place to consider whether it can decrease in this way. Now, if it decrease, this must needs be either through an act, or by the mere cessation from act. It is true that virtues acquired through acts decrease and sometimes cease altogether through cessation from act, as stated above (FS, Question [53], Article [3]). Wherefore the Philosopher says, in reference to friendship (Ethic. viii, 5) "that want of intercourse," i.e. the neglect to call upon or speak with one's friends, "has destroyed many a friendship." Now this is because the safe-keeping of a thing depends on its cause, and the cause of human virtue is a human act, so that when human acts cease, the virtue acquired thereby decreases and at last ceases altogether. Yet this does not occur to charity, because it is not the result of human acts, but is caused by God alone, as stated above (Article [2]). Hence it follows that even when its act ceases, it does not for this reason decrease, or cease altogether, unless the cessation involves a sin.

   The consequence is that a decrease of charity cannot be caused except either by God or by some sinful act. Now no defect is caused in us by God, except by way of punishment, in so far as He withdraws His grace in punishment of sin. Hence He does not diminish charity except by way of punishment: and this punishment is due on account of sin.

   It follows, therefore, that if charity decrease, the cause of this decrease must be sin either effectively or by way of merit. But mortal sin does not diminish charity, in either of these ways, but destroys it entirely, both effectively, because every mortal sin is contrary to charity, as we shall state further on (Article [12]), and by way of merit, since when, by sinning mortally, a man acts against charity, he deserves that God should withdraw charity from him.

   In like manner, neither can venial sin diminish charity either effectively or by way of merit. Not effectively, because it does not touch charity, since charity is about the last end, whereas venial sin is a disorder about things directed to the end: and a man's love for the end is none the less through his committing an inordinate act as regards the things directed to the end. Thus sick people sometimes, though they love health much, are irregular in keeping to their diet: and thus again, in speculative sciences, the false opinions that are derived from the principles, do not diminish the certitude of the principles. So too, venial sin does not merit diminution of charity; for when a man offends in a small matter he does not deserve to be mulcted in a great matter. For God does not turn away from man, more than man turns away from Him: wherefore he that is out of order in respect of things directed to the end, does not deserve to be mulcted in charity whereby he is ordered to the last end.

   The consequence is that charity can by no means be diminished, if we speak of direct causality, yet whatever disposes to its corruption may be said to conduce indirectly to its diminution, and such are venial sins, or even the cessation from the practice of works of charity.

  Reply to Objection 1: Contraries affect the same subject when that subject stands in equal relation to both. But charity does not stand in equal relation to increase and decrease. For it can have a cause of increase, but not of decrease, as stated above. Hence the argument does not prove.

  Reply to Objection 2: Cupidity is twofold, one whereby man places his end in creatures, and this kills charity altogether, since it is its poison, as Augustine states (Confess. x). This makes us love God less (i.e. less than we ought to love Him by charity), not indeed by diminishing charity but by destroying it altogether. It is thus that we must understand the saying: "He loves Thee less, who loves aught beside Thee," for he adds these words, "which he loveth not for Thee." This does not apply to venial sin, but only to mortal sin: since that which we love in venial sin, is loved for God's sake habitually though not actually. There is another cupidity, that of venial sin, which is always diminished by charity: and yet this cupidity cannot diminish charity, for the reason given above.

  Reply to Objection 3: A movement of the free-will is requisite in the infusion of charity, as stated above (FS, Question [113], Article [3]). Wherefore that which diminishes the intensity of the free-will conduces dispositively to a diminution in the charity to be infused. On the other hand, no movement of the free-will is required for the safe-keeping of charity, else it would not remain inn us while we sleep. Hence charity does not decrease on account of an obstacle on the part of the intensity of the free-will's movement.
 
Article: 11 

Whether we can lose charity when once we have it?

  Objection 1: It would seem that we cannot lose charity when once we have it. For if we lose it, this can only be through sin. Now he who has charity cannot sin, for it is written (1 Jn. 3:9): "Whosoever is born of God, committeth not sin; for His seed abideth in him, and he cannot sin, because he is born of God." But none save the children of God have charity, for it is this which distinguishes "the children of God from the children of perdition," as Augustine says (De Trin. xv, 17). Therefore he that has charity cannot lose it.

  Objection 2: Further, Augustine says (De Trin. viii, 7) that "if love be not true, it should not be called love." Now, as he says again in a letter to Count Julian, "charity which can fail was never true." [*The quotation is from De Salutaribus Documentis ad quemdam comitem, vii., among the works of Paul of Friuli, more commonly known as Paul the Deacon, a monk of Monte Cassino.] Therefore it was no charity at all. Therefore, when once we have charity, we cannot lose it.

  Objection 3: Further, Gregory says in a homily for Pentecost (In Evang. xxx) that "God's love works great things where it is; if it ceases to work it is not charity." Now no man loses charity by doing great things. Therefore if charity be there, it cannot be lost.

  Objection 4: Further, the free-will is not inclined to sin unless by some motive for sinning. Now charity excludes all motives for sinning, both self-love and cupidity, and all such things. Therefore charity cannot be lost.

  On the contrary, It is written (Apoc. 2:4): "I have somewhat against thee, because thou hast left thy first charity."

  I answer that, The Holy Ghost dwells in us by charity, as shown above (Article [2]; Questions [23],24). We can, accordingly, consider charity in three ways: first on the part of the Holy Ghost, Who moves the soul to love God, and in this respect charity is incompatible with sin through the power of the Holy Ghost, Who does unfailingly whatever He wills to do. Hence it is impossible for these two things to be true at the same time---that the Holy Ghost should will to move a certain man to an act of charity, and that this man, by sinning, should lose charity. For the gift of perseverance is reckoned among the blessings of God whereby "whoever is delivered, is most certainly delivered," as Augustine says in his book on the Predestination of the saints (De Dono Persev. xiv).

   Secondly, charity may be considered as such, and thus it is incapable of anything that is against its nature. Wherefore charity cannot sin at all, even as neither can heat cool, nor unrighteousness do good, as Augustine says (De Serm. Dom. in Monte ii, 24).

   Thirdly, charity can be considered on the part of its subject, which is changeable on account of the free-will. Moreover charity may be compared with this subject, both from the general point of view of form in comparison with matter, and from the specific point of view of habit as compared with power. Now it is natural for a form to be in its subject in such a way that it can be lost, when it does not entirely fill the potentiality of matter: this is evident in the forms of things generated and corrupted, because the matter of such things receives one form in such a way, that it retains the potentiality to another form, as though its potentiality were not completely satisfied with the one form. Hence the one form may be lost by the other being received. On the other hand the form of a celestial body which entirely fills the potentiality of its matter, so that the latter does not retain the potentiality to another form, is in its subject inseparably. Accordingly the charity of the blessed, because it entirely fills the potentiality of the rational mind, since every actual movement of that mind is directed to God, is possessed by its subject inseparably: whereas the charity of the wayfarer does not so fill the potentiality of its subject, because the latter is not always actually directed to God: so that when it is not actually directed to God, something may occur whereby charity is lost.

   It is proper to a habit to incline a power to act, and this belongs to a habit, in so far as it makes whatever is suitable to it, to seem good, and whatever is unsuitable, to seem evil. For as the taste judges of savors according to its disposition, even so does the human mind judge of things to be done, according to its habitual disposition. Hence the Philosopher says (Ethic. iii, 5) that "such as a man is, so does the end appear to him." Accordingly charity is inseparable from its possessor, where that which pertains to charity cannot appear otherwise than good, and that is in heaven, where God is seen in His Essence, which is the very essence of goodness. Therefore the charity of heaven cannot be lost, whereas the charity of the way can, because in this state God is not seen in His Essence, which is the essence of goodness.

  Reply to Objection 1: The passage quoted speaks from the point of view of the power of the Holy Ghost, by Whose safeguarding, those whom He wills to move are rendered immune from sin, as much as He wills.

  Reply to Objection 2: The charity which can fail by reason of itself is no true charity; for this would be the case, were its love given only for a time, and afterwards were to cease, which would be inconsistent with true love. If, however, charity be lost through the changeableness of the subject, and against the purpose of charity included in its act, this is not contrary to true charity.

  Reply to Objection 3: The love of God ever works great things in its purpose, which is essential to charity; but it does not always work great things in its act, on account of the condition of its subject.

  Reply to Objection 4: Charity by reason of its act excludes every motive for sinning. But it happens sometimes that charity is not acting actually, and then it is possible for a motive to intervene for sinning, and if we consent to this motive, we lose charity.

Article: 12 

Whether charity is lost through one mortal sin?

  Objection 1: It would seem that charity is not lost through one mortal sin. For Origen says (Peri Archon i): "When a man who has mounted to the stage of perfection, is satiated, I do not think that he will become empty or fall away suddenly; but he must needs do so gradually and by little and little." But man falls away by losing charity. Therefore charity is not lost through only one mortal sin.

  Objection 2: Further, Pope Leo in a sermon on the Passion (60) addresses Peter thus: "Our Lord saw in thee not a conquered faith, not an averted love, but constancy shaken. Tears abounded where love never failed, and the words uttered in trepidation were washed away by the fount of charity." From this Bernard [*William of St. Thierry, De Nat. et Dig. Amoris. vi.] drew his assertion that "charity in Peter was not quenched, but cooled." But Peter sinned mortally in denying Christ. Therefore charity is not lost through one mortal sin.

  Objection 3: Further, charity is stronger than an acquired virtue. Now a habit of acquired virtue is not destroyed by one contrary sinful act. Much less, therefore, is charity destroyed by one contrary mortal sin.

  Objection 4: Further, charity denotes love of God and our neighbor. Now, seemingly, one may commit a mortal sin, and yet retain the love of God and one's neighbor; because an inordinate affection for things directed to the end, does not remove the love for the end, as stated above (Article [10]). Therefore charity towards God can endure, though there be a mortal sin through an inordinate affection for some temporal good.

  Objection 5: Further, the object of a theological virtue is the last end. Now the other theological virtues, namely faith and hope, are not done away by one mortal sin, in fact they remain though lifeless. Therefore charity can remain without a form, even when a mortal sin has been committed.

  On the contrary, By mortal sin man becomes deserving of eternal death, according to Rm. 6:23: "The wages of sin is death." On the other hand whoever has charity is deserving of eternal life, for it is written (Jn. 14:21): "He that loveth Me, shall be loved by My Father: and I will love Him, and will manifest Myself to him," in which manifestation everlasting life consists, according to Jn. 17:3: "This is eternal life; that they may know Thee the . . . true God, and Jesus Christ Whom Thou hast sent." Now no man can be worthy, at the same time, of eternal life and of eternal death. Therefore it is impossible for a man to have charity with a mortal sin. Therefore charity is destroyed by one mortal sin.

  I answer that, That one contrary is removed by the other contrary supervening. Now every mortal sin is contrary to charity by its very nature, which consists in man's loving God above all things, and subjecting himself to Him entirely, by referring all that is his to God. It is therefore essential to charity that man should so love God as to wish to submit to Him in all things, and always to follow the rule of His commandments; since whatever is contrary to His commandments is manifestly contrary to charity, and therefore by its very nature is capable of destroying charity.

   If indeed charity were an acquired habit dependent on the power of its subject, it would not necessarily be removed by one mortal sin, for act is directly contrary, not to habit but to act. Now the endurance of a habit in its subject does not require the endurance of its act, so that when a contrary act supervenes the acquired habit is not at once done away. But charity, being an infused habit, depends on the action of God Who infuses it, Who stands in relation to the infusion and safekeeping of charity, as the sun does to the diffusion of light in the air, as stated above (Article [10], OBJ 3). Consequently, just as the light would cease at once in the air, were an obstacle placed to its being lit up by the sun, even so charity ceases at once to be in the soul through the placing of an obstacle to the outpouring of charity by God into the soul.

   Now it is evident that through every mortal sin which is contrary to God's commandments, an obstacle is placed to the outpouring of charity, since from the very fact that a man chooses to prefer sin to God's friendship, which requires that we should obey His will, it follows that the habit of charity is lost at once through one mortal sin. Hence Augustine says (Gen. ad lit. viii, 12) that "man is enlightened by God's presence, but he is darkened at once by God's absence, because distance from Him is effected not by change of place but by aversion of the will."

  Reply to Objection 1: This saying of Origen may be understood, in one way, that a man who is in the state of perfection, does not suddenly go so far as to commit a mortal sin, but is disposed thereto by some previous negligence, for which reason venial sins are said to be dispositions to mortal sin, as stated above (FS, Question [88], Article [3]). Nevertheless he falls, and loses charity through the one mortal sin if he commits it.

   Since, however, he adds: "If some slight slip should occur, and he recover himself quickly he does not appear to fall altogether," we may reply in another way, that when he speaks of a man being emptied and falling away altogether, he means one who falls so as to sin through malice; and this does not occur in a perfect man all at once.

  Reply to Objection 2: Charity may be lost in two ways; first, directly, by actual contempt, and, in this way, Peter did not lose charity. Secondly, indirectly, when a sin is committed against charity, through some passion of desire or fear; it was by sinning against charity in this way, that Peter lost charity; yet he soon recovered it.

   The Reply to the Third Objection is evident from what has been said.

  Reply to Objection 4: Not every inordinate affection for things directed to the end, i.e., for created goods, constitutes a mortal sin, but only such as is directly contrary to the Divine will; and then the inordinate affection is contrary to charity, as stated.

  Reply to Objection 5: Charity denotes union with God, whereas faith and hope do not. Now every mortal sin consists in aversion from God, as stated above (Gen. ad lit. viii, 12). Consequently every moral sin is contrary to charity, but not to faith and hope, but only certain determinate sins, which destroy the habit of faith or of hope, even as charity is destroyed by every moral sin. Hence it is evident that charity cannot remain lifeless, since it is itself the ultimate form regarding God under the aspect of last end as stated above (Question [23], Article [8]).

Question: 25  OF THE OBJECT OF CHARITY (TWELVE ARTICLES)

   We must now consider the object of charity; which consideration will be twofold: (1) The things we ought to love out of charity: (2) The order in which they ought to be loved. Under the first head there are twelve points of inquiry:

    (1) Whether we should love God alone, out of charity, or should we love our neighbor also?

    (2) Whether charity should be loved out of charity?

    (3) Whether irrational creatures ought to be loved out of charity?

    (4) Whether one may love oneself out of charity?

    (5) Whether one's own body?

    (6) Whether sinners should be loved out of charity?

    (7) Whether sinners love themselves?

    (8) Whether we should love our enemies out of charity?

    (9) Whether we are bound to show them tokens of friendship?

    (10) Whether we ought to love the angels out of charity?

    (11) Whether we ought to love the demons?

    (12) How to enumerate the things we are bound to love out of charity.
 
Article: 1 

Whether the love of charity stops at God, or extends to our neighbor?

  Objection 1: It would seem that the love of charity stops at God and does not extend to our neighbor. For as we owe God love, so do we owe Him fear, according Dt. 10:12: "And now Israel, what doth the Lord thy God require of thee, but that thou fear . . . and love Him?" Now the fear with which we fear man, and which is called human fear, is distinct from the fear with which we fear God, and which is either servile or filial, as is evident from what has been stated above (Question [10], Article [2]). Therefore also the love with which we love God, is distinct from the love with which we love our neighbor.

  Objection 2: Further, the Philosopher says (Ethic. viii, 8) that "to be loved is to be honored." Now the honor due to God, which is known as "latria," is distinct from the honor due to a creature, and known as "dulia." Therefore again the love wherewith we love God, is distinct from that with which we love our neighbor.

  Objection 3: Further, hope begets charity, as a gloss states on Mt. 1:2. Now hope is so due to God that it is reprehensible to hope in man, according to Jer. 17:5: "Cursed be the man that trusteth in man." Therefore charity is so due to God, as not to extend to our neighbor.

  On the contrary, It is written (1 Jn. 4:21): "This commandment we have from God, that he, who loveth God, love also his brother."

  I answer that, As stated above (Question [17], Article [6]; Question [19], Article [3]; FS, Question [54], Article [3]) habits are not differentiated except their acts be of different species. For every act of the one species belongs to the same habit. Now since the species of an act is derived from its object, considered under its formal aspect, it follows of necessity that it is specifically the same act that tends to an aspect of the object, and that tends to the object under that aspect: thus it is specifically the same visual act whereby we see the light, and whereby we see the color under the aspect of light.

   Now the aspect under which our neighbor is to be loved, is God, since what we ought to love in our neighbor is that he may be in God. Hence it is clear that it is specifically the same act whereby we love God, and whereby we love our neighbor. Consequently the habit of charity extends not only to the love of God, but also to the love of our neighbor.

  Reply to Objection 1: We may fear our neighbor, even as we may love him, in two ways: first, on account of something that is proper to him, as when a man fears a tyrant on account of his cruelty, or loves him by reason of his own desire to get something from him. Such like human fear is distinct from the fear of God, and the same applies to love. Secondly, we fear a man, or love him on account of what he has of God; as when we fear the secular power by reason of its exercising the ministry of God for the punishment of evildoers, and love it for its justice: such like fear of man is not distinct from fear of God, as neither is such like love.

  Reply to Objection 2: Love regards good in general, whereas honor regards the honored person's own good, for it is given to a person in recognition of his own virtue. Hence love is not differentiated specifically on account of the various degrees of goodness in various persons, so long as it is referred to one good common to all, whereas honor is distinguished according to the good belonging to individuals. Consequently we love all our neighbors with the same love of charity, in so far as they are referred to one good common to them all, which is God; whereas we give various honors to various people, according to each one's own virtue, and likewise to God we give the singular honor of latria on account of His singular virtue.

  Reply to Objection 3: It is wrong to hope in man as though he were the principal author of salvation, but not, to hope in man as helping us ministerially under God. In like manner it would be wrong if a man loved his neighbor as though he were his last end, but not, if he loved him for God's sake; and this is what charity does.

Article: 2  

Whether we should love charity out of charity?

  Objection 1: It would seem that charity need not be loved out of charity. For the things to be loved out of charity are contained in the two precepts of charity (Mt. 22:37-39): and neither of them includes charity, since charity is neither God nor our neighbor. Therefore charity need not be loved out of charity.

  Objection 2: Further, charity is founded on the fellowship of happiness, as stated above (Question [23], Article [1]). But charity cannot participate in happiness. Therefore charity need not be loved out of charity.

  Objection 3: Further, charity is a kind of friendship, as stated above (Question [23], Article [1]). But no man can have friendship for charity or for an accident, since such things cannot return love for love, which is essential to friendship, as stated in Ethic. viii. Therefore charity need not be loved out of charity.

  On the contrary, Augustine says (De Trin. viii, 8): "He that loves his neighbor, must, in consequence, love love itself." But we love our neighbor out of charity. Therefore it follows that charity also is loved out of charity.

  I answer that, Charity is love. Now love, by reason of the nature of the power whose act it is, is capable of reflecting on itself; for since the object of the will is the universal good, whatever has the aspect of good, can be the object of an act of the will: and since to will is itself a good, man can will himself to will. Even so the intellect, whose object is the true, understands that it understands, because this again is something true. Love, however, even by reason of its own species, is capable of reflecting on itself, because it is a spontaneous movement of the lover towards the beloved, wherefore from the moment a man loves, he loves himself to love.

   Yet charity is not love simply, but has the nature of friendship, as stated above (Question [23], Article [1]). Now by friendship a thing is loved in two ways: first, as the friend for whom we have friendship, and to whom we wish good things: secondly, as the good which we wish to a friend. It is in the latter and not in the former way that charity is loved out of charity, because charity is the good which we desire for all those whom we love out of charity. The same applies to happiness, and to the other virtues.

  Reply to Objection 1: God and our neighbor are those with whom we are friends, but love of them includes the loving of charity, since we love both God and our neighbor, in so far as we love ourselves and our neighbor to love God, and this is to love charity.

  Reply to Objection 2: Charity is itself the fellowship of the spiritual life, whereby we arrive at happiness: hence it is loved as the good which we desire for all whom we love out of charity.

  Reply to Objection 3: This argument considers friendship as referred to those with whom we are friends.

Article: 3  

Whether irrational creatures also ought to be loved out of charity?

  Objection 1: It would seem that irrational creatures also ought to be loved out of charity. For it is chiefly by charity that we are conformed to God. Now God loves irrational creatures out of charity, for He loves "all things that are" (Wis. 11:25), and whatever He loves, He loves by Himself Who is charity. Therefore we also should love irrational creatures out of charity.

  Objection 2: Further, charity is referred to God principally, and extends to other things as referable to God. Now just as the rational creature is referable to God, in as much as it bears the resemblance of image, so too, are the irrational creatures, in as much as they bear the resemblance of a trace [*Cf. FP, Question [45], Article [7]]. Therefore charity extends also to irrational creatures.

  Objection 3: Further, just as the object of charity is God. so is the object of faith. Now faith extends to irrational creatures, since we believe that heaven and earth were created by God, that the fishes and birds were brought forth out of the waters, and animals that walk, and plants, out of the earth. Therefore charity extends also to irrational creatures.

  On the contrary, The love of charity extends to none but God and our neighbor. But the word neighbor cannot be extended to irrational creatures, since they have no fellowship with man in the rational life. Therefore charity does not extend to irrational creatures.

  I answer that, According to what has been stated above (Question [13], Article [1]) charity is a kind of friendship. Now the love of friendship is twofold: first, there is the love for the friend to whom our friendship is given, secondly, the love for those good things which we desire for our friend. With regard to the first, no irrational creature can be loved out of charity; and for three reasons. Two of these reasons refer in a general way to friendship, which cannot have an irrational creature for its object: first because friendship is towards one to whom we wish good things, while, properly speaking, we cannot wish good things to an irrational creature, because it is not competent, properly speaking, to possess good, this being proper to the rational creature which, through its free-will, is the master of its disposal of the good it possesses. Hence the Philosopher says (Phys. ii, 6) that we do not speak of good or evil befalling such like things, except metaphorically. Secondly, because all friendship is based on some fellowship in life; since "nothing is so proper to friendship as to live together," as the Philosopher proves (Ethic. viii, 5). Now irrational creatures can have no fellowship in human life which is regulated by reason. Hence friendship with irrational creatures is impossible, except metaphorically speaking. The third reason is proper to charity, for charity is based on the fellowship of everlasting happiness, to which the irrational creature cannot attain. Therefore we cannot have the friendship of charity towards an irrational creature.

   Nevertheless we can love irrational creatures out of charity, if we regard them as the good things that we desire for others, in so far, to wit, as we wish for their preservation, to God's honor and man's use; thus too does God love them out of charity.

   Wherefore the Reply to the First Objection is evident.

  Reply to Objection 2: The likeness by way of trace does not confer the capacity for everlasting life, whereas the likeness of image does: and so the comparison fails.

  Reply to Objection 3: Faith can extend to all that is in any way true, whereas the friendship of charity extends only to such things as have a natural capacity for everlasting life; wherefore the comparison fails.

Article: 4 

Whether a man ought to love himself out of charity?

  Objection 1: It would seem that a man is bound to love himself out of charity. For Gregory says in a homily (In Evang. xvii) that there "can be no charity between less than two." Therefore no man has charity towards himself.

  Objection 2: Further, friendship, by its very nature, implies mutual love and equality (Ethic. viii, 2,7), which cannot be of one man towards himself. But charity is a kind of friendship, as stated above (Question [23], Article [1]). Therefore a man cannot have charity towards himself.

  Objection 3: Further, anything relating to charity cannot be blameworthy, since charity "dealeth not perversely" (1 Cor. 23:4). Now a man deserves to be blamed for loving himself, since it is written (2 Tim. 3:1,2): "In the last days shall come dangerous times, men shall be lovers of themselves." Therefore a man cannot love himself out of charity.

  On the contrary, It is written (Lev. 19:18): "Thou shalt love thy friend as thyself." Now we love our friends out of charity. Therefore we should love ourselves too out of charity.

  I answer that, Since charity is a kind of friendship, as stated above (Question [23], Article [1]), we may consider charity from two standpoints: first, under the general notion of friendship, and in this way we must hold that, properly speaking, a man is not a friend to himself, but something more than a friend, since friendship implies union, for Dionysius says (Div. Nom. iv) that "love is a unitive force," whereas a man is one with himself which is more than being united to another. Hence, just as unity is the principle of union, so the love with which a man loves himself is the form and root of friendship. For if we have friendship with others it is because we do unto them as we do unto ourselves, hence we read in Ethic. ix, 4,8, that "the origin of friendly relations with others lies in our relations to ourselves." Thus too with regard to principles we have something greater than science, namely understanding.

   Secondly, we may speak of charity in respect of its specific nature, namely as denoting man's friendship with God in the first place, and, consequently, with the things of God, among which things is man himself who has charity. Hence, among these other things which he loves out of charity because they pertain to God, he loves also himself out of charity.

  Reply to Objection 1: Gregory speaks there of charity under the general notion of friendship: and the Second Objection is to be taken in the same sense.

  Reply to Objection 3: Those who love themselves are to be blamed, in so far as they love themselves as regards their sensitive nature, which they humor. This is not to love oneself truly according to one's rational nature, so as to desire for oneself the good things which pertain to the perfection of reason: and in this way chiefly it is through charity that a man loves himself.
 
Article: 5  

Whether a man ought to love his body out of charity?

  Objection 1: It would seem that a man ought not to love his body out of charity. For we do not love one with whom we are unwilling to associate. But those who have charity shun the society of the body, according to Rm. 7:24: "Who shall deliver me from the body of this death?" and Phil. 1:23: "Having a desire to be dissolved and to be with Christ." Therefore our bodies are not to be loved out of charity.

  Objection 2: Further, the friendship of charity is based on fellowship in the enjoyment of God. But the body can have no share in that enjoyment. Therefore the body is not to be loved out of charity.

  Objection 3: Further, since charity is a kind of friendship it is towards those who are capable of loving in return. But our body cannot love us out of charity. Therefore it should not be loved out of charity.

  On the contrary, Augustine says (De Doctr. Christ. i, 23,26) that there are four things that we should love out of charity, and among them he reckons our own body.

  I answer that, Our bodies can be considered in two ways: first, in respect of their nature, secondly, in respect of the corruption of sin and its punishment.

   Now the nature of our body was created, not by an evil principle, as the Manicheans pretend, but by God. Hence we can use it for God's service, according to Rm. 6:13: "Present . . . your members as instruments of justice unto God." Consequently, out of the love of charity with which we love God, we ought to love our bodies also, but we ought not to love the evil effects of sin and the corruption of punishment; we ought rather, by the desire of charity, to long for the removal of such things.

  Reply to Objection 1: The Apostle did not shrink from the society of his body, as regards the nature of the body, in fact in this respect he was loth to be deprived thereof, according to 2 Cor. 5:4: "We would not be unclothed, but clothed over." He did, however, wish to escape from the taint of concupiscence, which remains in the body, and from the corruption of the body which weighs down the soul, so as to hinder it from seeing God. Hence he says expressly: "From the body of this death."

  Reply to Objection 2: Although our bodies are unable to enjoy God by knowing and loving Him, yet by the works which we do through the body, we are able to attain to the perfect knowledge of God. Hence from the enjoyment in the soul there overflows a certain happiness into the body, viz., "the flush of health and incorruption," as Augustine states (Ep. ad Dioscor. cxviii). Hence, since the body has, in a fashion, a share of happiness, it can be loved with the love of charity.

  Reply to Objection 3: Mutual love is found in the friendship which is for another, but not in that which a man has for himself, either in respect of his soul, or in respect of his body.
 
Article: 6  

Whether we ought to love sinners out of charity?

  Objection 1: It would seem that we ought not to love sinners out of charity. For it is written (Ps. 118:113): "I have hated the unjust." But David had perfect charity. Therefore sinners should be hated rather than loved, out of charity.

  Objection 2: Further, "love is proved by deeds" as Gregory says in a homily for Pentecost (In Evang. xxx). But good men do no works of the unjust: on the contrary, they do such as would appear to be works of hate, according to Ps. 100:8: "In the morning I put to death all the wicked of the land": and God commanded (Ex. 22:18): "Wizards thou shalt not suffer to live." Therefore sinners should not be loved out of charity.

  Objection 3: Further, it is part of friendship that one should desire and wish good things for one's friends. Now the saints, out of charity, desire evil things for the wicked, according to Ps. 9:18: "May the wicked be turned into hell [*Douay and A. V.: 'The wicked shall be,' etc. See Reply to this Objection.]." Therefore sinners should not be loved out of charity.

  Objection 4: Further, it is proper to friends to rejoice in, and will the same things. Now charity does not make us will what sinners will, nor to rejoice in what gives them joy, but rather the contrary. Therefore sinners should not be loved out of charity.

  Objection 5: Further, it is proper to friends to associate together, according to Ethic. viii. But we ought not to associate with sinners, according to 2 Cor. 6:17: "Go ye out from among them." Therefore we should not love sinners out of charity.

  On the contrary, Augustine says (De Doctr. Christ. i, 30) that "when it is said: 'Thou shalt love thy neighbor,' it is evident that we ought to look upon every man as our neighbor." Now sinners do not cease to be men, for sin does not destroy nature. Therefore we ought to love sinners out of charity.

  I answer that, Two things may be considered in the sinner: his nature and his guilt. According to his nature, which he has from God, he has a capacity for happiness, on the fellowship of which charity is based, as stated above (Article [3]; Question [23], Articles [1],5), wherefore we ought to love sinners, out of charity, in respect of their nature.

   On the other hand their guilt is opposed to God, and is an obstacle to happiness. Wherefore, in respect of their guilt whereby they are opposed to God, all sinners are to be hated, even one's father or mother or kindred, according to Lk. 12:26. For it is our duty to hate, in the sinner, his being a sinner, and to love in him, his being a man capable of bliss; and this is to love him truly, out of charity, for God's sake.

  Reply to Objection 1: The prophet hated the unjust, as such, and the object of his hate was their injustice, which was their evil. Such hatred is perfect, of which he himself says (Ps. 138:22): "I have hated them with a perfect hatred." Now hatred of a person's evil is equivalent to love of his good. Hence also this perfect hatred belongs to charity.

  Reply to Objection 2: As the Philosopher observes (Ethic. ix, 3), when our friends fall into sin, we ought not to deny them the amenities of friendship, so long as there is hope of their mending their ways, and we ought to help them more readily to regain virtue than to recover money, had they lost it, for as much as virtue is more akin than money to friendship. When, however, they fall into very great wickedness, and become incurable, we ought no longer to show them friendliness. It is for this reason that both Divine and human laws command such like sinners to be put to death, because there is greater likelihood of their harming others than of their mending their ways. Nevertheless the judge puts this into effect, not out of hatred for the sinners, but out of the love of charity, by reason of which he prefers the public good to the life of the individual. Moreover the death inflicted by the judge profits the sinner, if he be converted, unto the expiation of his crime; and, if he be not converted, it profits so as to put an end to the sin, because the sinner is thus deprived of the power to sin any more.

  Reply to Objection 3: Such like imprecations which we come across in Holy Writ, may be understood in three ways: first, by way of prediction, not by way of wish, so that the sense is: "May the wicked be," that is, "The wicked shall be, turned into hell." Secondly, by way of wish, yet so that the desire of the wisher is not referred to the man's punishment, but to the justice of the punisher, according to Ps. 57:11: "The just shall rejoice when he shall see the revenge," since, according to Wis. 1:13, not even God "hath pleasure in the destruction of the wicked [Vulg.: 'living']" when He punishes them, but He rejoices in His justice, according to Ps. 10:8: "The Lord is just and hath loved justice." Thirdly, so that this desire is referred to the removal of the sin, and not to the punishment itself, to the effect, namely, that the sin be destroyed, but that the man may live.

  Reply to Objection 4: We love sinners out of charity, not so as to will what they will, or to rejoice in what gives them joy, but so as to make them will what we will, and rejoice in what rejoices us. Hence it is written (Jer. 15:19): "They shall be turned to thee, and thou shalt not to be turned to them."

  Reply to Objection 5: The weak should avoid associating with sinners, on account of the danger in which they stand of being perverted by them. But it is commendable for the perfect, of whose perversion there is no fear, to associate with sinners that they may convert them. For thus did Our Lord eat and drink with sinners as related by Mt. 9:11-13. Yet all should avoid the society of sinners, as regards fellowship in sin; in this sense it is written (2 Cor. 6:17): "Go out from among them . . . and touch not the unclean thing," i.e. by consenting to sin.

Article: 7 

Whether sinners love themselves?

  Objection 1: It would seem that sinners love themselves. For that which is the principle of sin, is most of all in the sinner. Now love of self is the principle of sin, since Augustine says (De Civ. Dei xiv, 28) that it "builds up the city of Babylon." Therefore sinners most of all love themselves.

  Objection 2: Further, sin does not destroy nature. Now it is in keeping with nature that every man should love himself: wherefore even irrational creatures naturally desire their own good, for instance, the preservation of their being, and so forth. Therefore sinners love themselves.

  Objection 3: Further, good is beloved by all, as Dionysius states (Div. Nom. iv). Now many sinners reckon themselves to be good. Therefore many sinners love themselves.

  On the contrary, It is written (Ps. 10:6): "He that loveth iniquity, hateth his own soul."

  I answer that, Love of self is common to all, in one way; in another way it is proper to the good; in a third way, it is proper to the wicked. For it is common to all for each one to love what he thinks himself to be. Now a man is said to be a thing, in two ways: first, in respect of his substance and nature, and, this way all think themselves to be what they are, that is, composed of a soul and body. In this way too, all men, both good and wicked, love themselves, in so far as they love their own preservation.

   Secondly, a man is said to be something in respect of some predominance, as the sovereign of a state is spoken of as being the state, and so, what the sovereign does, the state is said to do. In this way, all do not think themselves to be what they are. For the reasoning mind is the predominant part of man, while the sensitive and corporeal nature takes the second place, the former of which the Apostle calls the "inward man," and the latter, the "outward man" (2 Cor. 4:16). Now the good look upon their rational nature or the inward man as being the chief thing in them, wherefore in this way they think themselves to be what they are. On the other hand, the wicked reckon their sensitive and corporeal nature, or the outward man, to hold the first place. Wherefore, since they know not themselves aright, they do not love themselves aright, but love what they think themselves to be. But the good know themselves truly, and therefore truly love themselves.

   The Philosopher proves this from five things that are proper to friendship. For in the first place, every friend wishes his friend to be and to live; secondly, he desires good things for him; thirdly, he does good things to him; fourthly, he takes pleasure in his company; fifthly, he is of one mind with him, rejoicing and sorrowing in almost the same things. In this way the good love themselves, as to the inward man, because they wish the preservation thereof in its integrity, they desire good things for him, namely spiritual goods, indeed they do their best to obtain them, and they take pleasure in entering into their own hearts, because they find there good thoughts in the present, the memory of past good, and the hope of future good, all of which are sources of pleasure. Likewise they experience no clashing of wills, since their whole soul tends to one thing.

   On the other hand, the wicked have no wish to be preserved in the integrity of the inward man, nor do they desire spiritual goods for him, nor do they work for that end, nor do they take pleasure in their own company by entering into their own hearts, because whatever they find there, present, past and future, is evil and horrible; nor do they agree with themselves, on account of the gnawings of conscience, according to Ps. 49:21: "I will reprove thee and set before thy face."

   In the same manner it may be shown that the wicked love themselves, as regards the corruption of the outward man, whereas the good do not love themselves thus.

  Reply to Objection 1: The love of self which is the principle of sin is that which is proper to the wicked, and reaches "to the contempt of God," as stated in the passage quoted, because the wicked so desire external goods as to despise spiritual goods.

  Reply to Objection 2: Although natural love is not altogether forfeited by wicked men, yet it is perverted in them, as explained above.

  Reply to Objection 3: The wicked have some share of self-love, in so far as they think themselves good. Yet such love of self is not true but apparent: and even this is not possible in those who are very wicked.
 
Article: 8  

Whether charity requires that we should love our enemies?

  Objection 1: It would seem that charity does not require us to love our enemies. For Augustine says (Enchiridion lxxiii) that "this great good," namely, the love of our enemies, is "not so universal in its application, as the object of our petition when we say: Forgive us our trespasses." Now no one is forgiven sin without he have charity, because, according to Prov. 10:12, "charity covereth all sins." Therefore charity does not require that we should love our enemies.

  Objection 2: Further, charity does not do away with nature. Now everything, even an irrational being, naturally hates its contrary, as a lamb hates a wolf, and water fire. Therefore charity does not make us love our enemies.

  Objection 3: Further, charity "doth nothing perversely" (1 Cor. 13:4). Now it seems perverse to love one's enemies, as it would be to hate one's friends: hence Joab upbraided David by saying (2 Kgs. 19:6): "Thou lovest them that hate thee, and thou hatest them that love thee." Therefore charity does not make us love our enemies.

  On the contrary, Our Lord said (Mt. 4:44): "Love your enemies."

  I answer that, Love of one's enemies may be understood in three ways. First, as though we were to love our enemies as such: this is perverse, and contrary to charity, since it implies love of that which is evil in another.

   Secondly love of one's enemies may mean that we love them as to their nature, but in general: and in this sense charity requires that we should love our enemies, namely, that in loving God and our neighbor, we should not exclude our enemies from the love given to our neighbor in general.

   Thirdly, love of one's enemies may be considered as specially directed to them, namely, that we should have a special movement of love towards our enemies. Charity does not require this absolutely, because it does not require that we should have a special movement of love to every individual man, since this would be impossible. Nevertheless charity does require this, in respect of our being prepared in mind, namely, that we should be ready to love our enemies individually, if the necessity were to occur. That man should actually do so, and love his enemy for God's sake, without it being necessary for him to do so, belongs to the perfection of charity. For since man loves his neighbor, out of charity, for God's sake, the more he loves God, the more does he put enmities aside and show love towards his neighbor: thus if we loved a certain man very much, we would love his children though they were unfriendly towards us. This is the sense in which Augustine speaks in the passage quoted in the First Objection, the Reply to which is therefore evident.

  Reply to Objection 2: Everything naturally hates its contrary as such. Now our enemies are contrary to us, as enemies, wherefore this itself should be hateful to us, for their enmity should displease us. They are not, however, contrary to us, as men and capable of happiness: and it is as such that we are bound to love them.

  Reply to Objection 3: It is wrong to love one's enemies as such: charity does not do this, as stated above.
 
Article: 9  

Whether it is necessary for salvation that we should show our enemies the signs and effects of love?

  Objection 1: It would seem that charity demands of a man to show his enemy the signs or effects of love. For it is written (1 Jn. 3:18): "Let us not love in word nor in tongue, but in deed and in truth." Now a man loves in deed by showing the one he loves signs and effects of love. Therefore charity requires that a man show his enemies such signs and effects of love.

  Objection 2: Further, Our Lord said in the same breath (Mt. 5:44): "Love your enemies," and, "Do good to them that hate you." Now charity demands that we love our enemies. Therefore it demands also that we should "do good to them."

  Objection 3: Further, not only God but also our neighbor is the object of charity. Now Gregory says in a homily for Pentecost (In Evang. xxx), that "love of God cannot be idle for wherever it is it does great things, and if it ceases to work, it is no longer love." Hence charity towards our neighbor cannot be without producing works. But charity requires us to love our neighbor without exception, though he be an enemy. Therefore charity requires us to show the signs and effects of love towards our enemies.

  On the contrary, A gloss on Mt. 5:44, "Do good to them that hate you," says: "To do good to one's enemies is the height of perfection" [*Augustine, Enchiridion lxxiii]. Now charity does not require us to do that which belongs to its perfection. Therefore charity does not require us to show the signs and effects of love to our enemies.

  I answer that, The effects and signs of charity are the result of inward love, and are in proportion with it. Now it is absolutely necessary, for the fulfilment of the precept, that we should inwardly love our enemies in general, but not individually, except as regards the mind being prepared to do so, as explained above (Article [8]).

   We must accordingly apply this to the showing of the effects and signs of love. For some of the signs and favors of love are shown to our neighbors in general, as when we pray for all the faithful, or for a whole people, or when anyone bestows a favor on a whole community: and the fulfilment of the precept requires that we should show such like favors or signs of love towards our enemies. For if we did not so, it would be a proof of vengeful spite, and contrary to what is written (Lev. 19:18): "Seek not revenge, nor be mindful of the injury of thy citizens." But there are other favors or signs of love, which one shows to certain persons in particular: and it is not necessary for salvation that we show our enemies such like favors and signs of love, except as regards being ready in our minds, for instance to come to their assistance in a case of urgency, according to Prov. 25:21: "If thy enemy be hungry, give him to eat; if he thirst, give him . . . drink." Outside cases of urgency, to show such like favors to an enemy belongs to the perfection of charity, whereby we not only beware, as in duty bound, of being overcome by evil, but also wish to overcome evil by good [*Rm. 12:21], which belongs to perfection: for then we not only beware of being drawn into hatred on account of the hurt done to us, but purpose to induce our enemy to love us on account of our kindliness.

   This suffices for the Replies to the Objections.

Article: 10

Whether we ought to love the angels out of charity?

  Objection 1: It would seem that we are not bound to love the angels out of charity. For, as Augustine says (De Doctr. Christ. i), charity is a twofold love: the love of God and of our neighbor. Now love of the angels is not contained in the love of God, since they are created substances; nor is it, seemingly, contained in the love of our neighbor, since they do not belong with us to a common species. Therefore we are not bound to love them out of charity.

  Objection 2: Further, dumb animals have more in common with us than the angels have, since they belong to the same proximate genus as we do. But we have not charity towards dumb animals, as stated above (Article [3]). Neither, therefore, have we towards the angels.

  Objection 3: Further, nothing is so proper to friends as companionship with one another (Ethic. viii, 5). But the angels are not our companions; we cannot even see them. Therefore we are unable to give them the friendship of charity.

  On the contrary, Augustine says (De Doctr. Christ. i, 30): "If the name of neighbor is given either to those whom we pity, or to those who pity us, it is evident that the precept binding us to love our neighbor includes also the holy angels from whom we receive many merciful favors."

  I answer that, As stated above (Question [23], Article [1]), the friendship of charity is founded upon the fellowship of everlasting happiness, in which men share in common with the angels. For it is written (Mt. 22:30) that "in the resurrection . . . men shall be as the angels of God in heaven." It is therefore evident that the friendship of charity extends also to the angels.

  Reply to Objection 1: Our neighbor is not only one who is united to us in a common species, but also one who is united to us by sharing in the blessings pertaining to everlasting life, and it is on the latter fellowship that the friendship of charity is founded.

  Reply to Objection 2: Dumb animals are united to us in the proximate genus, by reason of their sensitive nature; whereas we are partakers of everlasting happiness, by reason not of our sensitive nature but of our rational mind wherein we associate with the angels.

  Reply to Objection 3: The companionship of the angels does not consist in outward fellowship, which we have in respect of our sensitive nature; it consists in a fellowship of the mind, imperfect indeed in this life, but perfect in heaven, as stated above (Question [23], Article [1], ad 1).
 
Article: 11  

Whether we are bound to love the demons out of charity?

  Objection 1: It would seem that we ought to love the demons out of charity. For the angels are our neighbors by reason of their fellowship with us in a rational mind. But the demons also share in our fellowship thus, since natural gifts, such as life and understanding, remain in them unimpaired, as Dionysius states (Div. Nom. iv). Therefore we ought to love the demons out of charity.

  Objection 2: Further, the demons differ from the blessed angels in the matter of sin, even as sinners from just men. Now the just man loves the sinner out of charity. Therefore he ought to love the demons also out of charity.

  Objection 3: Further, we ought, out of charity, to love, as being our neighbors, those from whom we receive favors, as appears from the passage of Augustine quoted above (Article [9]). Now the demons are useful to us in many things, for "by tempting us they work crowns for us," as Augustine says (De Civ. Dei xi, 17). Therefore we ought to love the demons out of charity.

  On the contrary, It is written (Is. 28:18): "Your league with death shall be abolished, and your covenant with hell shall not stand." Now the perfection of a peace and covenant is through charity. Therefore we ought not to have charity for the demons who live in hell and compass death.

  I answer that, As stated above (Article [6]), in the sinner, we are bound, out of charity, to love his nature, but to hate his sin. But the name of demon is given to designate a nature deformed by sin, wherefore demons should not be loved out of charity. Without however laying stress on the word, the question as to whether the spirits called demons ought to be loved out of charity, must be answered in accordance with the statement made above (Articles [2],3), that a thing may be loved out of charity in two ways. First, a thing may be loved as the person who is the object of friendship, and thus we cannot have the friendship of charity towards the demons. For it is an essential part of friendship that one should be a well-wisher towards one's friend; and it is impossible for us, out of charity, to desire the good of everlasting life, to which charity is referred, for those spirits whom God has condemned eternally, since this would be in opposition to our charity towards God whereby we approve of His justice.

   Secondly, we love a thing as being that which we desire to be enduring as another's good. In this way we love irrational creatures out of charity, in as much as we wish them to endure, to give glory to God and be useful to man, as stated above (Article [3]): and in this way too we can love the nature of the demons even out of charity, in as much as we desire those spirits to endure, as to their natural gifts, unto God's glory.

  Reply to Objection 1: The possession of everlasting happiness is not impossible for the angelic mind as it is for the mind of a demon; consequently the friendship of charity which is based on the fellowship of everlasting life, rather than on the fellowship of nature, is possible towards the angels, but not towards the demons.

  Reply to Objection 2: In this life, men who are in sin retain the possibility of obtaining everlasting happiness: not so those who are lost in hell, who, in this respect, are in the same case as the demons.

  Reply to Objection 3: That the demons are useful to us is due not to their intention but to the ordering of Divine providence; hence this leads us to be friends, not with them, but with God, Who turns their perverse intention to our profit.

Article: 12 

Whether four things are rightly reckoned as to be loved out of charity, viz. God, our neighbor, our body and ourselves?

  Objection 1: It would seem that these four things are not rightly reckoned as to be loved out of charity, to wit: God, our neighbor, our body, and ourselves. For, as Augustine states (Tract. super Joan. lxxxiii), "he that loveth not God, loveth not himself." Hence love of oneself is included in the love of God. Therefore love of oneself is not distinct from the love of God.

  Objection 2: Further, a part ought not to be condivided with the whole. But our body is part of ourselves. Therefore it ought not to be condivided with ourselves as a distinct object of love.

  Objection 3: Further, just as a man has a body, so has his neighbor. Since then the love with which a man loves his neighbor, is distinct from the love with which a man loves himself, so the love with which a man loves his neighbor's body, ought to be distinct from the love with which he loves his own body. Therefore these four things are not rightly distinguished as objects to be loved out of charity.

  On the contrary, Augustine says (De Doctr. Christ. i, 23): "There are four things to be loved; one which is above us," namely God, "another, which is ourselves, a third which is nigh to us," namely our neighbor, "and a fourth which is beneath us," namely our own body.

  I answer that, As stated above (Question [23], Articles [1],5), the friendship of charity is based on the fellowship of happiness. Now, in this fellowship, one thing is considered as the principle from which happiness flows, namely God; a second is that which directly partakes of happiness, namely men and angels; a third is a thing to which happiness comes by a kind of overflow, namely the human body.

   Now the source from which happiness flows is lovable by reason of its being the cause of happiness: that which is a partaker of happiness, can be an object of love for two reasons, either through being identified with ourselves, or through being associated with us in partaking of happiness, and in this respect, there are two things to be loved out of charity, in as much as man loves both himself and his neighbor.

  Reply to Objection 1: The different relations between a lover and the various things loved make a different kind of lovableness. Accordingly, since the relation between the human lover and God is different from his relation to himself, these two are reckoned as distinct objects of love, for the love of the one is the cause of the love of the other, so that the former love being removed the latter is taken away.

  Reply to Objection 2: The subject of charity is the rational mind that can be capable of obtaining happiness, to which the body does not reach directly, but only by a kind of overflow. Hence, by his reasonable mind which holds the first place in him, man, out of charity, loves himself in one way, and his own body in another.

  Reply to Objection 3: Man loves his neighbor, both as to his soul and as to his body, by reason of a certain fellowship in happiness. Wherefore, on the part of his neighbor, there is only one reason for loving him; and our neighbor's body is not reckoned as a special object of love.

Question: 26  OF THE ORDER OF CHARITY (THIRTEEN ARTICLES)

   We must now consider the order of charity, under which head there are thirteen points of inquiry:

    (1) Whether there is an order in charity?

    (2) Whether man ought to love God more than his neighbor?

    (3) Whether more than himself?

    (4) Whether he ought to love himself more than his neighbor?

    (5) Whether man ought to love his neighbor more than his own body?

    (6) Whether he ought to love one neighbor more than another?

    (7) Whether he ought to love more, a neighbor who is better, or one who is more closely united to him?

    (8) Whether he ought to love more, one who is akin to him by blood, or one who is united to him by other ties?

    (9) Whether, out of charity, a man ought to love his son more than his father ?

    (10) Whether he ought to love his mother more than his father?

    (11) Whether he ought to love his wife more than his father or mother?

    (12) Whether we ought to love those who are kind to us more than those whom we are kind to?

    (13) Whether the order of charity endures in heaven?

Article: 1  

Whether there is order in charity?

  Objection 1: It would seem that there is no order in charity. For charity is a virtue. But no order is assigned to the other virtues. Neither, therefore, should any order be assigned to charity.

  Objection 2: Further, just as the object of faith is the First Truth, so is the object of charity the Sovereign Good. Now no order is appointed for faith, but all things are believed equally. Neither, therefore, ought there to be any order in charity.

  Objection 3: Further, charity is in the will: whereas ordering belongs, not to the will, but to the reason. Therefore no order should be ascribed to charity.

  On the contrary, It is written (Cant 2:4): "He brought me into the cellar of wine, he set in order charity in me."

  I answer that, As the Philosopher says (Metaph. v, text. 16), the terms "before" and "after" are used in reference to some principle. Now order implies that certain things are, in some way, before or after. Hence wherever there is a principle, there must needs be also order of some kind. But it has been said above (Question [23], Article [1]; Question [25], Article [12]) that the love of charity tends to God as to the principle of happiness, on the fellowship of which the friendship of charity is based. Consequently there must needs be some order in things loved out of charity, which order is in reference to the first principle of that love, which is God.

  Reply to Objection 1: Charity tends towards the last end considered as last end: and this does not apply to any other virtue, as stated above (Question [23], Article [6]). Now the end has the character of principle in matters of appetite and action, as was shown above (Question [23], Article [7], ad 2; FS, Article [1], ad 1). Wherefore charity, above all, implies relation to the First Principle, and consequently, in charity above all, we find an order in reference to the First Principle.

  Reply to Objection 2: Faith pertains to the cognitive power, whose operation depends on the thing known being in the knower. On the other hand, charity is in an appetitive power, whose operation consists in the soul tending to things themselves. Now order is to be found in things themselves, and flows from them into our knowledge. Hence order is more appropriate to charity than to faith.

   And yet there is a certain order in faith, in so far as it is chiefly about God, and secondarily about things referred to God.

  Reply to Objection 3: Order belongs to reason as the faculty that orders, and to the appetitive power as to the faculty which is ordered. It is in this way that order is stated to be in charity.

Article: 2 

Whether God ought to be loved more than our neighbor?

  Objection 1: It would seem that God ought not to be loved more than our neighbor. For it is written (1 Jn. 4:20): "He that loveth not his brother whom he seeth, how can he love God, Whom he seeth not?" Whence it seems to follow that the more a thing is visible the more lovable it is, since loving begins with seeing, according to Ethic. ix, 5,12. Now God is less visible than our neighbor. Therefore He is less lovable, out of charity, than our neighbor.

  Objection 2: Further, likeness causes love, according to Ecclus. 13:19: "Every beast loveth its like." Now man bears more likeness to his neighbor than to God. Therefore man loves his neighbor, out of charity, more than he loves God.

  Objection 3: Further, what charity loves in a neighbor, is God, according to Augustine (De Doctr. Christ. i, 22,27). Now God is not greater in Himself than He is in our neighbor. Therefore He is not more to be loved in Himself than in our neighbor. Therefore we ought not to love God more than our neighbor.

  On the contrary, A thing ought to be loved more, if others ought to be hated on its account. Now we ought to hate our neighbor for God's sake, if, to wit, he leads us astray from God, according to Lk. 14:26: "If any man come to Me and hate not his father, and mother, and wife, end children, and brethren, and sisters . . . he cannot be My disciple." Therefore we ought to love God, out of charity, more than our neighbor.

  I answer that, Each kind of friendship regards chiefly the subject in which we chiefly find the good on the fellowship of which that friendship is based: thus civil friendship regards chiefly the ruler of the state, on whom the entire common good of the state depends; hence to him before all, the citizens owe fidelity and obedience. Now the friendship of charity is based on the fellowship of happiness, which consists essentially in God, as the First Principle, whence it flows to all who are capable of happiness.

   Therefore God ought to be loved chiefly and before all out of charity: for He is loved as the cause of happiness, whereas our neighbor is loved as receiving together with us a share of happiness from Him.

  Reply to Objection 1: A thing is a cause of love in two ways: first, as being the reason for loving. In this way good is the cause of love, since each thing is loved according to its measure of goodness. Secondly, a thing causes love, as being a way to acquire love. It is in this way that seeing is the cause of loving, not as though a thing were lovable according as it is visible, but because by seeing a thing we are led to love it. Hence it does not follow that what is more visible is more lovable, but that as an object of love we meet with it before others: and that is the sense of the Apostle's argument. For, since our neighbor is more visible to us, he is the first lovable object we meet with, because "the soul learns, from those things it knows, to love what it knows not," as Gregory says in a homily (In Evang. xi). Hence it can be argued that, if any man loves not his neighbor, neither does he love God, not because his neighbor is more lovable, but because he is the first thing to demand our love: and God is more lovable by reason of His greater goodness.

  Reply to Objection 2: The likeness we have to God precedes and causes the likeness we have to our neighbor: because from the very fact that we share along with our neighbor in something received from God, we become like to our neighbor. Hence by reason of this likeness we ought to love God more than we love our neighbor.

  Reply to Objection 3: Considered in His substance, God is equally in all, in whomsoever He may be, for He is not lessened by being in anything. And yet our neighbor does not possess God's goodness equally with God, for God has it essentially, and our neighbor by participation.
 
Article: 3 

Whether out of charity, man is bound to love God more than himself?

  Objection 1: It would seem that man is not bound, out of charity, to love God more than himself. For the Philosopher says (Ethic. ix, 8) that "a man's friendly relations with others arise from his friendly relations with himself." Now the cause is stronger than its effect. Therefore man's friendship towards himself is greater than his friendship for anyone else. Therefore he ought to love himself more than God.

  Objection 2: Further, one loves a thing in so far as it is one's own good. Now the reason for loving a thing is more loved than the thing itself which is loved for that reason, even as the principles which are the reason for knowing a thing are more known. Therefore man loves himself more than any other good loved by him. Therefore he does not love God more than himself.

  Objection 3: Further, a man loves God as much as he loves to enjoy God. But a man loves himself as much as he loves to enjoy God; since this is the highest good a man can wish for himself. Therefore man is not bound, out of charity, to love God more than himself.

  On the contrary, Augustine says (De Doctr. Christ. i, 22): "If thou oughtest to love thyself, not for thy own sake, but for the sake of Him in Whom is the rightest end of thy love, let no other man take offense if him also thou lovest for God's sake." Now "the cause of a thing being such is yet more so." Therefore man ought to love God more than himself.

  I answer that, The good we receive from God is twofold, the good of nature, and the good of grace. Now the fellowship of natural goods bestowed on us by God is the foundation of natural love, in virtue of which not only man, so long as his nature remains unimpaired, loves God above all things and more than himself, but also every single creature, each in its own way, i.e. either by an intellectual, or by a rational, or by an animal, or at least by a natural love, as stones do, for instance, and other things bereft of knowledge, because each part naturally loves the common good of the whole more than its own particular good. This is evidenced by its operation, since the principal inclination of each part is towards common action conducive to the good of the whole. It may also be seen in civic virtues whereby sometimes the citizens suffer damage even to their own property and persons for the sake of the common good. Wherefore much more is this realized with regard to the friendship of charity which is based on the fellowship of the gifts of grace.

   Therefore man ought, out of charity, to love God, Who is the common good of all, more than himself: since happiness is in God as in the universal and fountain principle of all who are able to have a share of that happiness.

  Reply to Objection 1: The Philosopher is speaking of friendly relations towards another person in whom the good, which is the object of friendship, resides in some restricted way; and not of friendly relations with another in whom the aforesaid good resides in totality.

  Reply to Objection 2: The part does indeed love the good of the whole, as becomes a part, not however so as to refer the good of the whole to itself, but rather itself to the good of the whole.

  Reply to Objection 3: That a man wishes to enjoy God pertains to that love of God which is love of concupiscence. Now we love God with the love of friendship more than with the love of concupiscence, because the Divine good is greater in itself, than our share of good in enjoying Him. Hence, out of charity, man simply loves God more than himself.

Article: 4 

Whether our of charity, man ought to love himself more than his neighbor?

  Objection 1: It would seem that a man ought not, out of charity, to love himself more than his neighbor. For the principal object of charity is God, as stated above (Article [2]; Question [25], Articles [1],12). Now sometimes our neighbor is more closely united to God than we are ourselves. Therefore we ought to love such a one more than ourselves.

  Objection 2: Further, the more we love a person, the more we avoid injuring him. Now a man, out of charity, submits to injury for his neighbor's sake, according to Prov. 12:26: "He that neglecteth a loss for the sake of a friend, is just." Therefore a man ought, out of charity, to love his neighbor more than himself.

  Objection 3: Further, it is written (1 Cor. 13:5) "charity seeketh not its own." Now the thing we love most is the one whose good we seek most. Therefore a man does not, out of charity, love himself more than his neighbor.

  On the contrary, It is written (Lev. 19:18, Mt. 22:39): "Thou shalt love thy neighbor (Lev. 19:18: 'friend') as thyself." Whence it seems to follow that man's love for himself is the model of his love for another. But the model exceeds the copy. Therefore, out of charity, a man ought to love himself more than his neighbor.

  I answer that, There are two things in man, his spiritual nature and his corporeal nature. And a man is said to love himself by reason of his loving himself with regard to his spiritual nature, as stated above (Question [25], Article [7]): so that accordingly, a man ought, out of charity, to love himself more than he loves any other person.

   This is evident from the very reason for loving: since, as stated above (Question [25], Articles [1],12), God is loved as the principle of good, on which the love of charity is founded; while man, out of charity, loves himself by reason of his being a partaker of the aforesaid good, and loves his neighbor by reason of his fellowship in that good. Now fellowship is a reason for love according to a certain union in relation to God. Wherefore just as unity surpasses union, the fact that man himself has a share of the Divine good, is a more potent reason for loving than that another should be a partner with him in that share. Therefore man, out of charity, ought to love himself more than his neighbor: in sign whereof, a man ought not to give way to any evil of sin, which counteracts his share of happiness, not even that he may free his neighbor from sin.

  Reply to Objection 1: The love of charity takes its quantity not only from its object which is God, but also from the lover, who is the man that has charity, even as the quantity of any action depends in some way on the subject. Wherefore, though a better neighbor is nearer to God, yet because he is not as near to the man who has charity, as this man is to himself, it does not follow that a man is bound to love his neighbor more than himself.

  Reply to Objection 2: A man ought to bear bodily injury for his friend's sake, and precisely in so doing he loves himself more as regards his spiritual mind, because it pertains to the perfection of virtue, which is a good of the mind. In spiritual matters, however, man ought not to suffer injury by sinning, in order to free his neighbor from sin, as stated above.

  Reply to Objection 3: As Augustine says in his Rule (Ep. ccxi), the saying, "'charity seeks not her own,' means that it prefers the common to the private good." Now the common good is always more lovable to the individual than his private good, even as the good of the whole is more lovable to the part, than the latter's own partial good, as stated above (Article [3]).

Article: 5 

Whether a man ought to love his neighbor more than his own body?

  Objection 1: It would seem that a man is not bound to love his neighbor more than his own body. For his neighbor includes his neighbor's body. If therefore a man ought to love his neighbor more than his own body, it follows that he ought to love his neighbor's body more than his own.

  Objection 2: Further, a man ought to love his own soul more than his neighbor's, as stated above (Article [4]). Now a man's own body is nearer to his soul than his neighbor. Therefore we ought to love our body more than our neighbor.

  Objection 3: Further, a man imperils that which he loves less for the sake of what he loves more. Now every man is not bound to imperil his own body for his neighbor's safety: this belongs to the perfect, according to Jn. 15:13: "Greater love than this no man hath, that a man lay down his life for his friends." Therefore a man is not bound, out of charity, to love his neighbor more than his own body.

  On the contrary, Augustine says (De Doctr. Christ. i, 27) that "we ought to love our neighbor more than our own body."

  I answer that, Out of charity we ought to love more that which has more fully the reason for being loved out of charity, as stated above (Article [2]; Question [25], Article [12]). Now fellowship in the full participation of happiness which is the reason for loving one's neighbor, is a greater reason for loving, than the participation of happiness by way of overflow, which is the reason for loving one's own body. Therefore, as regards the welfare of the soul we ought to love our neighbor more than our own body.

  Reply to Objection 1: According to the Philosopher (Ethic. ix, 8) a thing seems to be that which is predominant in it: so that when we say that we ought to love our neighbor more than our own body, this refers to his soul, which is his predominant part.

  Reply to Objection 2: Our body is nearer to our soul than our neighbor, as regards the constitution of our own nature: but as regards the participation of happiness, our neighbor's soul is more closely associated with our own soul, than even our own body is.

  Reply to Objection 3: Every man is immediately concerned with the care of his own body, but not with his neighbor's welfare, except perhaps in cases of urgency: wherefore charity does not necessarily require a man to imperil his own body for his neighbor's welfare, except in a case where he is under obligation to do so and if a man of his own accord offer himself for that purpose, this belongs to the perfection of charity.
 
Article: 6  

Whether we ought to love one neighbor more than another?

  Objection 1: It would seem that we ought not to love one neighbor more than another. For Augustine says (De Doctr. Christ. i, 28): "One ought to love all men equally. Since, however, one cannot do good to all, we ought to consider those chiefly who by reason of place, time or any other circumstance, by a kind of chance, are more closely united to us." Therefore one neighbor ought not to be loved more than another.

  Objection 2: Further, where there is one and the same reason for loving several, there should be no inequality of love. Now there is one and the same reason for loving all one's neighbors, which reason is God, as Augustine states (De Doctr. Christ. i, 27). Therefore we ought to love all our neighbors equally.

  Objection 3: Further, to love a man is to wish him good things, as the Philosopher states (Rhet. ii, 4). Now to all our neighbors we wish an equal good, viz. everlasting life. Therefore we ought to love all our neighbors equally.

  On the contrary, One's obligation to love a person is proportionate to the gravity of the sin one commits in acting against that love. Now it is a more grievous sin to act against the love of certain neighbors, than against the love of others. Hence the commandment (Lev. 10:9), "He that curseth his father or mother, dying let him die," which does not apply to those who cursed others than the above. Therefore we ought to love some neighbors more than others.

  I answer that, There have been two opinions on this question: for some have said that we ought, out of charity, to love all our neighbors equally, as regards our affection, but not as regards the outward effect. They held that the order of love is to be understood as applying to outward favors, which we ought to confer on those who are connected with us in preference to those who are unconnected, and not to the inward affection, which ought to be given equally to all including our enemies.

   But this is unreasonable. For the affection of charity, which is the inclination of grace, is not less orderly than the natural appetite, which is the inclination of nature, for both inclinations flow from Divine wisdom. Now we observe in the physical order that the natural inclination in each thing is proportionate to the act or movement that is becoming to the nature of that thing: thus in earth the inclination of gravity is greater than in water, because it is becoming to earth to be beneath water. Consequently the inclination also of grace which is the effect of charity, must needs be proportionate to those actions which have to be performed outwardly, so that, to wit, the affection of our charity be more intense towards those to whom we ought to behave with greater kindness.

   We must, therefore, say that, even as regards the affection we ought to love one neighbor more than another. The reason is that, since the principle of love is God, and the person who loves, it must needs be that the affection of love increases in proportion to the nearness to one or the other of those principles. For as we stated above (Article [1]), wherever we find a principle, order depends on relation to that principle.

  Reply to Objection 1: Love can be unequal in two ways: first on the part of the good we wish our friend. In this respect we love all men equally out of charity: because we wish them all one same generic good, namely everlasting happiness. Secondly love is said to be greater through its action being more intense: and in this way we ought not to love all equally.

   Or we may reply that we have unequal love for certain persons in two ways: first, through our loving some and not loving others. As regards beneficence we are bound to observe this inequality, because we cannot do good to all: but as regards benevolence, love ought not to be thus unequal. The other inequality arises from our loving some more than others: and Augustine does not mean to exclude the latter inequality, but the former, as is evident from what he says of beneficence.

  Reply to Objection 2: Our neighbors are not all equally related to God; some are nearer to Him, by reason of their greater goodness, and those we ought, out of charity, to love more than those who are not so near to Him.

  Reply to Objection 3: This argument considers the quantity of love on the part of the good which we wish our friends.

Article: 7

Whether we ought to love those who are better more those who are more closely united us?

  Objection 1: It would seem that we ought to love those who are better more than those who are more closely united to us. For that which is in no way hateful seems more lovable than that which is hateful for some reason: just as a thing is all the whiter for having less black mixed with it. Now those who are connected with us are hateful for some reason, according to Lk. 14:26: "If any man come to Me, and hate not his father," etc. On the other hand good men are not hateful for any reason. Therefore it seems that we ought to love those who are better more than those who are more closely connected with us.

  Objection 2: Further, by charity above all, man is likened to God. But God loves more the better man. Therefore man also, out of charity, ought to love the better man more than one who is more closely united to him.

  Objection 3: Further, in every friendship that ought to be loved most which has most to do with the foundation of that friendship: for, by natural friendship we love most those who are connected with us by nature, our parents for instance, or our children. Now the friendship of charity is founded upon the fellowship of happiness, which has more to do with better men than with those who are more closely united to us. Therefore, out of charity, we ought to love better men more than those who are more closely connected with us.

  On the contrary, It is written (1 Tim. 5:8): "If any man have not care of his own and especially of those of his house, he hath denied the faith, and is worse than an infidel." Now the inward affection of charity ought to correspond to the outward effect. Therefore charity regards those who are nearer to us before those who are better.

  I answer that, Every act should be proportionate both to its object and to the agent. But from its object it takes its species, while, from the power of the agent it takes the mode of its intensity: thus movement has its species from the term to which it tends, while the intensity of its speed arises from the disposition of the thing moved and the power of the mover. Accordingly love takes its species from its object, but its intensity is due to the lover.

   Now the object of charity's love is God, and man is the lover. Therefore the specific diversity of the love which is in accordance with charity, as regards the love of our neighbor, depends on his relation to God, so that, out of charity, we should wish a greater good to one who is nearer to God; for though the good which charity wishes to all, viz. everlasting happiness, is one in itself, yet it has various degrees according to various shares of happiness, and it belongs to charity to wish God's justice to be maintained, in accordance with which better men have a fuller share of happiness. And this regards the species of love; for there are different species of love according to the different goods that we wish for those whom we love.

   On the other hand, the intensity of love is measured with regard to the man who loves, and accordingly man loves those who are more closely united to him, with more intense affection as to the good he wishes for them, than he loves those who are better as to the greater good he wishes for them.

   Again a further difference must be observed here: for some neighbors are connected with us by their natural origin, a connection which cannot be severed, since that origin makes them to be what they are. But the goodness of virtue, wherein some are close to God, can come and go, increase and decrease, as was shown above (Question [24], Articles [4],10,11). Hence it is possible for one, out of charity, to wish this man who is more closely united to one, to be better than another, and so reach a higher degree of happiness.

   Moreover there is yet another reason for which, out of charity, we love more those who are more nearly connected with us, since we love them in more ways. For, towards those who are not connected with us we have no other friendship than charity, whereas for those who are connected with us, we have certain other friendships, according to the way in which they are connected. Now since the good on which every other friendship of the virtuous is based, is directed, as to its end, to the good on which charity is based, it follows that charity commands each act of another friendship, even as the art which is about the end commands the art which is about the means. Consequently this very act of loving someone because he is akin or connected with us, or because he is a fellow-countryman or for any like reason that is referable to the end of charity, can be commanded by charity, so that, out of charity both eliciting and commanding, we love in more ways those who are more nearly connected with us.

  Reply to Objection 1: We are commanded to hate, in our kindred, not their kinship, but only the fact of their being an obstacle between us and God. In this respect they are not akin but hostile to us, according to Micah 7:6: "A men's enemies are they of his own household."

  Reply to Objection 2: Charity conforms man to God proportionately, by making man comport himself towards what is his, as God does towards what is His. For we may, out of charity, will certain things as becoming to us which God does not will, because it becomes Him not to will them, as stated above (FS, Question [19], Article [10]), when we were treating of the goodness of the will.

  Reply to Objection 3: Charity elicits the act of love not only as regards the object, but also as regards the lover, as stated above. The result is that the man who is more nearly united to us is more loved.

Article: 8

Whether we ought to love more those who are connected with us by ties of blood?

  Objection 1: It would seem that we ought not to love more those who are more closely united to us by ties of blood. For it is written (Prov. 18:24): "A man amiable in society, shall be more friendly than a brother." Again, Valerius Maximus says (Fact. et Dict. Memor. iv 7): "The ties of friendship are most strong and in no way yield to the ties of blood." Moreover it is quite certain and undeniable, that as to the latter, the lot of birth is fortuitous, whereas we contract the former by an untrammelled will, and a solid pledge. Therefore we ought not to love more than others those who are united to us by ties of blood.

  Objection 2: Further, Ambrose says (De Officiis i, 7): "I love not less you whom I have begotten in the Gospel, than if I had begotten you in wedlock, for nature is no more eager to love than grace." Surely we ought to love those whom we expect to be with us for ever more than those who will be with us only in this world. Therefore we should not love our kindred more than those who are otherwise connected with us.

  Objection 3: Further, "Love is proved by deeds," as Gregory states (Hom. in Evang. xxx). Now we are bound to do acts of love to others than our kindred: thus in the army a man must obey his officer rather than his father. Therefore we are not bound to love our kindred most of all.

  On the contrary, The commandments of the decalogue contain a special precept about the honor due to our parents (Ex. 20:12). Therefore we ought to love more specially those who are united to us by ties of blood.

  I answer that, As stated above (Article [7]), we ought out of charity to love those who are more closely united to us more, both because our love for them is more intense, and because there are more reasons for loving them. Now intensity of love arises from the union of lover and beloved: and therefore we should measure the love of different persons according to the different kinds of union, so that a man is more loved in matters touching that particular union in respect of which he is loved. And, again, in comparing love to love we should compare one union with another. Accordingly we must say that friendship among blood relations is based upon their connection by natural origin, the friendship of fellow-citizens on their civic fellowship, and the friendship of those who are fighting side by side on the comradeship of battle. Wherefore in matters pertaining to nature we should love our kindred most, in matters concerning relations between citizens, we should prefer our fellow-citizens, and on the battlefield our fellow-soldiers. Hence the Philosopher says (Ethic. ix, 2) that "it is our duty to render to each class of people such respect as is natural and appropriate. This is in fact the principle upon which we seem to act, for we invite our relations to a wedding . . . It would seem to be a special duty to afford our parents the means of living . . . and to honor them."

   The same applies to other kinds of friendship.

   If however we compare union with union, it is evident that the union arising from natural origin is prior to, and more stable than, all others, because it is something affecting the very substance, whereas other unions supervene and may cease altogether. Therefore the friendship of kindred is more stable, while other friendships may be stronger in respect of that which is proper to each of them.

  Reply to Objection 1: In as much as the friendship of comrades originates through their own choice, love of this kind takes precedence of the love of kindred in matters where we are free to do as we choose, for instance in matters of action. Yet the friendship of kindred is more stable, since it is more natural, and preponderates over others in matters touching nature: consequently we are more beholden to them in the providing of necessaries.

  Reply to Objection 2: Ambrose is speaking of love with regard to favors respecting the fellowship of grace, namely, moral instruction. For in this matter, a man ought to provide for his spiritual children whom he has begotten spiritually, more than for the sons of his body, whom he is bound to support in bodily sustenance.

  Reply to Objection 3: The fact that in the battle a man obeys his officer rather than his father proves, that he loves his father less, not simply relatively, i.e. as regards the love which is based on fellowship in battle.

Article: 9 

Whether a man ought, out of charity, to love his children more than his father?

  Objection 1: It seems that a man ought, out of charity, to love his children more than his father. For we ought to love those more to whom we are more bound to do good. Now we are more bound to do good to our children than to our parents, since the Apostle says (2 Cor. 12:14): "Neither ought the children to lay up for the parents, but the parents for the children." Therefore a man ought to love his children more than his parents.

  Objection 2: Further, grace perfects nature. But parents naturally love their children more than these love them, as the Philosopher states (Ethic. viii, 12). Therefore a man ought to love his children more than his parents.

  Objection 3: Further, man's affections are conformed to God by charity. But God loves His children more than they love Him. Therefore we also ought to love our children more than our parents.

  On the contrary, Ambrose [*Origen, Hom. ii in Cant.] says: "We ought to love God first, then our parents, then our children, and lastly those of our household."

  I answer that, As stated above (Article [4], ad 1; Article [7]), the degrees of love may be measured from two standpoints. First, from that of the object. In this respect the better a thing is, and the more like to God, the more is it to be loved: and in this way a man ought to love his father more than his children, because, to wit, he loves his father as his principle, in which respect he is a more exalted good and more like God.

   Secondly, the degrees of love may be measured from the standpoint of the lover, and in this respect a man loves more that which is more closely connected with him, in which way a man's children are more lovable to him than his father, as the Philosopher states (Ethic. viii). First, because parents love their children as being part of themselves, whereas the father is not part of his son, so that the love of a father for his children, is more like a man's love for himself. Secondly, because parents know better that so and so is their child than vice versa. Thirdly, because children are nearer to their parents, as being part of them, than their parents are to them to whom they stand in the relation of a principle. Fourthly, because parents have loved longer, for the father begins to love his child at once, whereas the child begins to love his father after a lapse of time; and the longer love lasts, the stronger it is, according to Ecclus. 9:14: "Forsake not an old friend, for the new will not be like to him."

  Reply to Objection 1: The debt due to a principle is submission of respect and honor, whereas that due to the effect is one of influence and care. Hence the duty of children to their parents consists chiefly in honor: while that of parents to their children is especially one of care.

  Reply to Objection 2: It is natural for a man as father to love his children more, if we consider them as closely connected with him: but if we consider which is the more exalted good, the son naturally loves his father more.

  Reply to Objection 3: As Augustine says (De Doctr. Christ. i, 32), God loves us for our good and for His honor. Wherefore since our father is related to us as principle, even as God is, it belongs properly to the father to receive honor from his children, and to the children to be provided by their parents with what is good for them. Nevertheless in cases of necessity the child is bound out of the favors received to provide for his parents before all.

Article: 10  

Whether a man ought to love his mother more than his father?

  Objection 1: It would seem that a man ought to love his mother more than his father. For, as the Philosopher says (De Gener. Animal. i, 20), "the female produces the body in generation." Now man receives his soul, not from his father, but from God by creation, as stated in the FP, Question [90], Article [2]; Question [118]. Therefore a man receives more from his mother than from his father: and consequently he ought to love her more than him.

  Objection 2: Further, where greater love is given, greater love is due. Now a mother loves her child more than the father does: for the Philosopher says (Ethic. ix, 7) that "mothers have greater love for their children. For the mother labors more in child-bearing, and she knows more surely than the father who are her children."

  Objection 3: Further, love should be more fond towards those who have labored for us more, according to Rm. 16:6: "Salute Mary, who hath labored much among you." Now the mother labors more than the father in giving birth and education to her child; wherefore it is written (Ecclus. 7:29): "Forget not the groanings of thy mother." Therefore a man ought to love his mother more than his father.

  On the contrary, Jerome says on Ezech. 44:25 that "man ought to love God the Father of all, and then his own father," and mentions the mother afterwards.

  I answer that, In making such comparisons as this, we must take the answer in the strict sense, so that the present question is whether the father as father, ought to be loved more than the mother as mother. The reason is that virtue and vice may make such a difference in such like matters, that friendship may be diminished or destroyed, as the Philosopher remarks (Ethic. viii, 7). Hence Ambrose [*Origen, Hom. ii in Cant.] says: "Good servants should be preferred to wicked children."

   Strictly speaking, however, the father should be loved more than the mother. For father and mother are loved as principles of our natural origin. Now the father is principle in a more excellent way than the mother, because he is the active principle, while the mother is a passive and material principle. Consequently, strictly speaking, the father is to be loved more.

  Reply to Objection 1: In the begetting of man, the mother supplies the formless matter of the body; and the latter receives its form through the formative power that is in the semen of the father. And though this power cannot create the rational soul, yet it disposes the matter of the body to receive that form.

  Reply to Objection 2: This applies to another kind of love. For the friendship between lover and lover differs specifically from the friendship between child and parent: while the friendship we are speaking of here, is that which a man owes his father and mother through being begotten of them.

   The Reply to the Third Objection is evident.

Article: 11  

Whether a man ought to love his wife more than his father and mother?

  Objection 1: It would seem that a man ought to love his wife more than his father and mother. For no man leaves a thing for another unless he love the latter more. Now it is written (Gn. 2:24) that "a man shell leave father and mother" on account of his wife. Therefore a man ought to love his wife more than his father and mother.

  Objection 2: Further, the Apostle says (Eph. 5:33) that a husband should "love his wife as himself." Now a man ought to love himself more than his parents. Therefore he ought to love his wife also more than his parents.

  Objection 2: Further, love should be greater where there are more reasons for loving. Now there are more reasons for love in the friendship of a man towards his wife. For the Philosopher says (Ethic. viii, 12) that "in this friendship there are the motives of utility, pleasure, and also of virtue, if husband and wife are virtuous." Therefore a man's love for his wife ought to be greater than his love for his parents.

  On the contrary, According to Eph. 5:28, "men ought to love their wives as their own bodies." Now a man ought to love his body less than his neighbor, as stated above (Article [5]): and among his neighbors he should love his parents most. Therefore he ought to love his parents more than his wife.

  I answer that, As stated above (Article [9]), the degrees of love may be taken from the good (which is loved), or from the union between those who love. On the part of the good which is the object loved, a man should love his parents more than his wife, because he loves them as his principles and considered as a more exalted good.

   But on the part of the union, the wife ought to be loved more, because she is united with her husband, as one flesh, according to Mt. 19:6: "Therefore now they are not two, but one flesh." Consequently a man loves his wife more intensely, but his parents with greater reverence.

  Reply to Objection 1: A man does not in all respects leave his father and mother for the sake of his wife: for in certain cases a man ought to succor his parents rather than his wife. He does however leave all his kinsfolk, and cleaves to his wife as regards the union of carnal connection and co-habitation.

  Reply to Objection 2: The words of the Apostle do not mean that a man ought to love his wife equally with himself, but that a man's love for himself is the reason for his love of his wife, since she is one with him.

  Reply to Objection 3: There are also several reasons for a man's love for his father; and these, in a certain respect, namely, as regards good, are more weighty than those for which a man loves his wife; although the latter outweigh the former as regards the closeness of the union.

   As to the argument in the contrary sense, it must be observed that in the words quoted, the particle "as" denotes not equality of love but the motive of love. For the principal reason why a man loves his wife is her being united to him in the flesh.

Article: 12  

Whether a man ought to love more his benefactor than one he has benefited?

  Objection 1: It would seem that a man ought to love his benefactor more than one he has benefited. For Augustine says (De Catech. Rud. iv): "Nothing will incite another more to love you than that you love him first: for he must have a hard heart indeed, who not only refuses to love, but declines to return love already given." Now a man's benefactor forestalls him in the kindly deeds of charity. Therefore we ought to love our benefactors above all.

  Objection 2: Further, the more grievously we sin by ceasing to love a man or by working against him, the more ought we to love him. Now it is a more grievous sin to cease loving a benefactor or to work against him, than to cease loving one to whom one has hitherto done kindly actions. Therefore we ought to love our benefactors more than those to whom we are kind.

  Objection 3: Further, of all things lovable, God is to be loved most, and then one's father, as Jerome says [*Comment. in Ezechiel xliv, 25]. Now these are our greatest benefactors. Therefore a benefactor should be loved above all others.

  On the contrary, The Philosopher says (Ethic. ix, 7), that "benefactors seem to love recipients of their benefactions, rather than vice versa."

  I answer that, As stated above (Articles [9],11), a thing is loved more in two ways: first because it has the character of a more excellent good, secondly by reason of a closer connection. In the first way we ought to love our benefactor most, because, since he is a principle of good to the man he has benefited, he has the character of a more excellent good, as stated above with regard to one's father (Article [9]).

   In the second way, however, we love those more who have received benefactions from us, as the Philosopher proves (Ethic. ix, 7) by four arguments. First because the recipient of benefactions is the handiwork of the benefactor, so that we are wont to say of a man: "He was made by so and so." Now it is natural to a man to love his own work (thus it is to be observed that poets love their own poems): and the reason is that we love "to be" and "to live," and these are made manifest in our "action." Secondly, because we all naturally love that in which we see our own good. Now it is true that the benefactor has some good of his in the recipient of his benefaction, and the recipient some good in the benefactor; but the benefactor sees his virtuous good in the recipient, while the recipient sees his useful good in the benefactor. Now it gives more pleasure to see one's virtuous good than one's useful good, both because it is more enduring for usefulness quickly flits by, and the pleasure of calling a thing to mind is not like the pleasure of having it present and because it is more pleasant to recall virtuous goods than the profit we have derived from others. Thirdly, because is it the lover's part to act, since he wills and works the good of the beloved, while the beloved takes a passive part in receiving good, so that to love surpasses being loved, for which reason the greater love is on the part of the benefactor. Fourthly because it is more difficult to give than to receive favors: and we are most fond of things which have cost us most trouble, while we almost despise what comes easy to us.

  Reply to Objection 1: It is some thing in the benefactor that incites the recipient to love him: whereas the benefactor loves the recipient, not through being incited by him, but through being moved thereto of his own accord: and what we do of our own accord surpasses what we do through another.

  Reply to Objection 2: The love of the beneficiary for the benefactor is more of a duty, wherefore the contrary is the greater sin. On the other hand, the love of the benefactor for the beneficiary is more spontaneous, wherefore it is quicker to act.

  Reply to Objection 3: God also loves us more than we love Him, and parents love their children more than these love them. Yet it does not follow that we love all who have received good from us, more than any of our benefactors. For we prefer such benefactors as God and our parents, from whom we have received the greatest favors, to those on whom we have bestowed lesser benefits.
 
Article: 13 

Whether the order of charity endures in heaven?

  Objection 1: It would seem that the order of charity does not endure in heaven. For Augustine says (De Vera Relig. xlviii): "Perfect charity consists in loving greater goods more, and lesser goods less." Now charity will be perfect in heaven. Therefore a man will love those who are better more than either himself or those who are connected with him.

  Objection 2: Further, we love more him to whom we wish a greater good. Now each one in heaven wishes a greater good for those who have more good, else his will would not be conformed in all things to God's will: and there to be better is to have more good. Therefore in heaven each one loves more those who are better, and consequently he loves others more than himself, and one who is not connected with him, more than one who is.

  Objection 3: Further, in heaven love will be entirely for God's sake, for then will be fulfilled the words of 1 Cor. 15:28: "That God may be all in all." Therefore he who is nearer God will be loved more, so that a man will love a better man more than himself, and one who is not connected with him, more than one who is.

  On the contrary, Nature is not done away, but perfected, by glory. Now the order of charity given above (Articles [2],3,4) is derived from nature: since all things naturally love themselves more than others. Therefore this order of charity will endure in heaven.

  I answer that, The order of charity must needs remain in heaven, as regards the love of God above all things. For this will be realized simply when man shall enjoy God perfectly. But, as regards the order between man himself and other men, a distinction would seem to be necessary, because, as we stated above (Articles [7],9), the degrees of love may be distinguished either in respect of the good which a man desires for another, or according to the intensity of love itself. In the first way a man will love better men more than himself, and those who are less good, less than himself: because, by reason of the perfect conformity of the human to the Divine will, each of the blessed will desire everyone to have what is due to him according to Divine justice. Nor will that be a time for advancing by means of merit to a yet greater reward, as happens now while it is possible for a man to desire both the virtue and the reward of a better man, whereas then the will of each one will rest within the limits determined by God. But in the second way a man will love himself more than even his better neighbors, because the intensity of the act of love arises on the part of the person who loves, as stated above (Articles [7],9). Moreover it is for this that the gift of charity is bestowed by God on each one, namely, that he may first of all direct his mind to God, and this pertains to a man's love for himself, and that, in the second place, he may wish other things to be directed to God, and even work for that end according to his capacity.

   As to the order to be observed among our neighbors, a man will simply love those who are better, according to the love of charity. Because the entire life of the blessed consists in directing their minds to God, wherefore the entire ordering of their love will be ruled with respect to God, so that each one will love more and reckon to be nearer to himself those who are nearer to God. For then one man will no longer succor another, as he needs to in the present life, wherein each man has to succor those who are closely connected with him rather than those who are not, no matter what be the nature of their distress: hence it is that in this life, a man, by the inclination of charity, loves more those who are more closely united to him, for he is under a greater obligation to bestow on them the effect of charity. It will however be possible in heaven for a man to love in several ways one who is connected with him, since the causes of virtuous love will not be banished from the mind of the blessed. Yet all these reasons are incomparably surpassed by that which is taken from nighness to God.

  Reply to Objection 1: This argument should be granted as to those who are connected together; but as regards man himself, he ought to love himself so much the more than others, as his charity is more perfect, since perfect entire reason of his love, for God is man's charity directs man to God perfectly, and this belongs to love of oneself, as stated above.

  Reply to Objection 2: This argument considers the order of charity in respect of the degree of good one wills the person one loves.

  Reply to Objection 3: God will be to each one the entire reason of his love, for God is man's entire good. For if we make the impossible supposition that God were not man's good, He would not be man's reason for loving. Hence it is that in the order of love man should love himself more than all else after God.

Question: 27  OF THE PRINCIPLE ACT OF CHARITY, WHICH IS TO LOVE (EIGHT ARTICLES)

   We must now consider the act of charity, and (1) the principal act of charity, which is to love, (2) the other acts or effects which follow from that act.

   Under the first head there are eight points of inquiry:

    (1) Which is the more proper to charity, to love or to be loved?

    (2) Whether to love considered as an act of charity is the same as goodwill?

    (3) Whether God should be loved for His own sake?

    (4) Whether God can be loved immediately in this life?

    (5) Whether God can be loved wholly?

    (6) Whether the love of God is according to measure?

    (7) Which is the better, to love one's friend, or one's enemy? (8) Which is the better, to love God, or one's neighbor?
 
Article: 1  

Whether to be loved is more proper to charity than to love?

  Objection 1: It would seem that it is more proper to charity to be loved than to love. For the better charity is to be found in those who are themselves better. But those who are better should be more loved. Therefore to be loved is more proper to charity.

  Objection 2: Further, that which is to be found in more subjects seems to be more in keeping with nature, and, for that reason, better. Now, as the Philosopher says (Ethic. viii, 8), "many would rather be loved than love, and lovers of flattery always abound." Therefore it is better to be loved than to love, and consequently it is more in keeping with charity.

  Objection 3: Further, "the cause of anything being such is yet more so." Now men love because they are loved, for Augustine says (De Catech. Rud. iv) that "nothing incites another more to love you than that you love him first." Therefore charity consists in being loved rather than in loving.

  On the contrary, The Philosopher says (Ethic. viii, 8) that friendship consists in loving rather than in being loved. Now charity is a kind of friendship. Therefore it consists in loving rather than in being loved.

  I answer that, To love belongs to charity as charity. For, since charity is a virtue, by its very essence it has an inclination to its proper act. Now to be loved is not the act of the charity of the person loved; for this act is to love: and to be loved is competent to him as coming under the common notion of good, in so far as another tends towards his good by an act of charity. Hence it is clear that to love is more proper to charity than to be loved: for that which befits a thing by reason of itself and its essence is more competent to it than that which is befitting to it by reason of something else. This can be exemplified in two ways. First, in the fact that friends are more commended for loving than for being loved, indeed, if they be loved and yet love not, they are blamed. Secondly, because a mother, whose love is the greatest, seeks rather to love than to be loved: for "some women," as the Philosopher observes (Ethic. viii, 8) "entrust their children to a nurse; they do love them indeed, yet seek not to be loved in return, if they happen not to be loved."

  Reply to Objection 1: A better man, through being better, is more lovable; but through having more perfect charity, loves more. He loves more, however, in proportion to the person he loves. For a better man does not love that which is beneath him less than it ought to be loved: whereas he who is less good fails to love one who is better, as much as he ought to be loved.

  Reply to Objection 2: As the Philosopher says (Ethic. viii, 8), "men wish to be loved in as much as they wish to be honored." For just as honor is bestowed on a man in order to bear witness to the good which is in him, so by being loved a man is shown to have some good, since good alone is lovable. Accordingly men seek to be loved and to be honored, for the sake of something else, viz. to make known the good which is in the person loved. On the other hand, those who have charity seek to love for the sake of loving, as though this were itself the good of charity, even as the act of any virtue is that virtue's good. Hence it is more proper to charity to wish to love than to wish to be loved.

  Reply to Objection 3: Some love on account of being loved, not so that to be loved is the end of their loving, but because it is a kind of way leading a man to love.
 
Article: 2  

Whether to love considered as an act of charity is the same as goodwill?

  Objection 1: It would seem that to love, considered as an act of charity, is nothing else than goodwill. For the Philosopher says (Rhet. ii, 4) that "to love is to wish a person well"; and this is goodwill. Therefore the act of charity is nothing but goodwill.

  Objection 2: Further, the act belongs to the same subject as the habit. Now the habit of charity is in the power of the will, as stated above (Question [24], Article [1]). Therefore the act of charity is also an act of the will. But it tends to good only, and this is goodwill. Therefore the act of charity is nothing else than goodwill.

  Objection 3: Further, the Philosopher reckons five things pertaining to friendship (Ethic. ix, 4), the first of which is that a man should wish his friend well; the second, that he should wish him to be and to live; the third, that he should take pleasure in his company; the fourth, that he should make choice of the same things; the fifth, that he should grieve and rejoice with him. Now the first two pertain to goodwill. Therefore goodwill is the first act of charity.

  On the contrary, The Philosopher says (Ethic. ix, 5) that "goodwill is neither friendship nor love, but the beginning of friendship." Now charity is friendship, as stated above (Question [23], Article [1]). Therefore goodwill is not the same as to love considered as an act of charity.

  I answer that, Goodwill properly speaking is that act of the will whereby we wish well to another. Now this act of the will differs from actual love, considered not only as being in the sensitive appetite but also as being in the intellective appetite or will. For the love which is in the sensitive appetite is a passion. Now every passion seeks its object with a certain eagerness. And the passion of love is not aroused suddenly, but is born of an earnest consideration of the object loved; wherefore the Philosopher, showing the difference between goodwill and the love which is a passion, says (Ethic. ix, 5) that goodwill does not imply impetuosity or desire, that is to say, has not an eager inclination, because it is by the sole judgment of his reason that one man wishes another well. Again such like love arises from previous acquaintance, whereas goodwill sometimes arises suddenly, as happens to us if we look on at a boxing-match, and we wish one of the boxers to win. But the love, which is in the intellective appetite, also differs from goodwill, because it denotes a certain union of affections between the lover and the beloved, in as much as the lover deems the beloved as somewhat united to him, or belonging to him, and so tends towards him. On the other hand, goodwill is a simple act of the will, whereby we wish a person well, even without presupposing the aforesaid union of the affections with him. Accordingly, to love, considered as an act of charity, includes goodwill, but such dilection or love adds union of affections, wherefore the Philosopher says (Ethic. ix, 5) that "goodwill is a beginning of friendship."

  Reply to Objection 1: The Philosopher, by thus defining "to love," does not describe it fully, but mentions only that part of its definition in which the act of love is chiefly manifested.

  Reply to Objection 2: To love is indeed an act of the will tending to the good, but it adds a certain union with the beloved, which union is not denoted by goodwill.

  Reply to Objection 3: These things mentioned by the Philosopher belong to friendship because they arise from a man's love for himself, as he says in the same passage, in so far as a man does all these things in respect of his friend, even as he does them to himself: and this belongs to the aforesaid union of the affections.
 
Article: 3 

Whether out of charity God ought to be loved for Himself?

  Objection 1: It would seem that God is loved out of charity, not for Himself but for the sake of something else. For Gregory says in a homily (In Evang. xi): "The soul learns from the things it knows, to love those it knows not," where by things unknown he means the intelligible and the Divine, and by things known he indicates the objects of the senses. Therefore God is to be loved for the sake of something else.

  Objection 2: Further, love follows knowledge. But God is known through something else, according to Rm. 1:20: "The invisible things of God are clearly seen, being understood by the things that are made." Therefore He is also loved on account of something else and not for Himself.

  Objection 3: Further, "hope begets charity" as a gloss says on Mt. 1:1, and "fear leads to charity," according to Augustine in his commentary on the First Canonical Epistle of John (In prim. canon. Joan. Tract. ix). Now hope looks forward to obtain something from God, while fear shuns something which can be inflicted by God. Therefore it seems that God is to be loved on account of some good we hope for, or some evil to be feared. Therefore He is not to be loved for Himself.

  On the contrary, According to Augustine (De Doctr. Christ. i), to enjoy is to cleave to something for its own sake. Now "God is to be enjoyed" as he says in the same book. Therefore God is to be loved for Himself.

  I answer that, The preposition "for" denotes a relation of causality. Now there are four kinds of cause, viz., final, formal, efficient, and material, to which a material disposition also is to be reduced, though it is not a cause simply but relatively. According to these four different causes one thing is said to be loved for another. In respect of the final cause, we love medicine, for instance, for health; in respect of the formal cause, we love a man for his virtue, because, to wit, by his virtue he is formally good and therefore lovable; in respect of the efficient cause, we love certain men because, for instance, they are the sons of such and such a father; and in respect of the disposition which is reducible to the genus of a material cause, we speak of loving something for that which disposed us to love it, e.g. we love a man for the favors received from him, although after we have begun to love our friend, we no longer love him for his favors, but for his virtue. Accordingly, as regards the first three ways, we love God, not for anything else, but for Himself. For He is not directed to anything else as to an end, but is Himself the last end of all things; nor does He require to receive any form in order to be good, for His very substance is His goodness, which is itself the exemplar of all other good things; nor again does goodness accrue to Him from aught else, but from Him to all other things. In the fourth way, however, He can be loved for something else, because we are disposed by certain things to advance in His love, for instance, by favors bestowed by Him, by the rewards we hope to receive from Him, or even by the punishments which we are minded to avoid through Him.

  Reply to Objection 1: From the things it knows the soul learns to love what it knows not, not as though the things it knows were the reason for its loving things it knows not, through being the formal, final, or efficient cause of this love, but because this knowledge disposes man to love the unknown.

  Reply to Objection 2: Knowledge of God is indeed acquired through other things, but after He is known, He is no longer known through them, but through Himself, according to Jn. 4:42: "We now believe, not for thy saying: for we ourselves have heard Him, and know that this is indeed the Saviour of the world."

  Reply to Objection 3: Hope and fear lead to charity by way of a certain disposition, as was shown above (Question [17], Article [8]; Question [19], Articles [4],7,10).

Article: 4  

Whether God can be loved immediately in this life?

  Objection 1: It would seem that God cannot be loved immediately in this life. For the "unknown cannot be loved" as Augustine says (De Trin. x, 1). Now we do not know God immediately in this life, since "we see now through a glass, in a dark manner" (1 Cor. 13:12). Neither, therefore, do we love Him immediately.

  Objection 2: Further, he who cannot do what is less, cannot do what is more. Now it is more to love God than to know Him, since "he who is joined" to God by love, is "one spirit with Him" (1 Cor. 6:17). But man cannot know God immediately. Therefore much less can he love Him immediately.

  Objection 3: Further, man is severed from God by sin, according to Is. 59:2: "Your iniquities have divided between you and your God." Now sin is in the will rather than in the intellect. Therefore man is less able to love God immediately than to know Him immediately.

  On the contrary, Knowledge of God, through being mediate, is said to be "enigmatic," and "falls away" in heaven, as stated in 1 Cor. 13:12. But charity "does not fall away" as stated in the same passage (1 Cor. 13:12). Therefore the charity of the way adheres to God immediately.

  I answer that, As stated above (FP, Question [82], Article [3]; Question [84], Article [7]), the act of a cognitive power is completed by the thing known being in the knower, whereas the act of an appetitive power consists in the appetite being inclined towards the thing in itself. Hence it follows that the movement of the appetitive power is towards things in respect of their own condition, whereas the act of a cognitive power follows the mode of the knower.

   Now in itself the very order of things is such, that God is knowable and lovable for Himself, since He is essentially truth and goodness itself, whereby other things are known and loved: but with regard to us, since our knowledge is derived through the senses, those things are knowable first which are nearer to our senses, and the last term of knowledge is that which is most remote from our senses.

   Accordingly, we must assert that to love which is an act of the appetitive power, even in this state of life, tends to God first, and flows on from Him to other things, and in this sense charity loves God immediately, and other things through God. On the other hand, with regard to knowledge, it is the reverse, since we know God through other things, either as a cause through its effects, or by way of pre-eminence or negation as Dionysius states (Div. Nom. i; cf. FP, Question [12], Article [12]).

  Reply to Objection 1: Although the unknown cannot be loved, it does not follow that the order of knowledge is the same as the order of love, since love is the term of knowledge, and consequently, love can begin at once where knowledge ends, namely in the thing itself which is known through another thing.

  Reply to Objection 2: Since to love God is something greater than to know Him, especially in this state of life, it follows that love of God presupposes knowledge of God. And because this knowledge does not rest in creatures, but, through them, tends to something else, love begins there, and thence goes on to other things by a circular movement so to speak; for knowledge begins from creatures, tends to God, and love begins with God as the last end, and passes on to creatures.

  Reply to Objection 3: Aversion from God, which is brought about by sin, is removed by charity, but not by knowledge alone: hence charity, by loving God, unites the soul immediately to Him with a chain of spiritual union.
 
Article: 5 

Whether God can be loved wholly? [*Cf. Question [184], Article [2]]

  Objection 1: It would seem that God cannot be loved wholly. For love follows knowledge. Now God cannot be wholly known by us, since this would imply comprehension of Him. Therefore He cannot be wholly loved by us.

  Objection 2: Further, love is a kind of union, as Dionysius shows (Div. Nom. iv). But the heart of man cannot be wholly united to God, because "God is greater than our heart" (1 Jn. 3:20). Therefore God cannot be loved wholly.

  Objection 3: Further, God loves Himself wholly. If therefore He be loved wholly by another, this one will love Him as much as God loves Himself. But this is unreasonable. Therefore God cannot be wholly loved by a creature.

  On the contrary, It is written (Dt. 6:5): "Thou shalt love the Lord thy God with thy whole heart."

  I answer that, Since love may be considered as something between lover and beloved, when we ask whether God can be wholly loved, the question may be understood in three ways, first so that the qualification "wholly" be referred to the thing loved, and thus God is to be loved wholly, since man should love all that pertains to God.

   Secondly, it may be understood as though "wholly" qualified the lover: and thus again God ought to be loved wholly, since man ought to love God with all his might, and to refer all he has to the love of God, according to Dt. 6:5: "Thou shalt love the Lord thy God with thy whole heart."

   Thirdly, it may be understood by way of comparison of the lover to the thing loved, so that the mode of the lover equal the mode of the thing loved. This is impossible: for, since a thing is lovable in proportion to its goodness, God is infinitely lovable, since His goodness is infinite. Now no creature can love God infinitely, because all power of creatures, whether it be natural or infused, is finite.

   This suffices for the Replies to the Objections, because the first three objections consider the question in this third sense, while the last takes it in the second sense.

Article: 6 

Whether in loving God we ought to observe any mode?

  Objection 1: It would seem that we ought to observe some mode in loving God. For the notion of good consists in mode, species and order, as Augustine states (De Nat. Boni iii, iv). Now the love of God is the best thing in man, according to Col. 3:14: "Above all . . . things, have charity." Therefore there ought to be a mode of the love of God.

  Objection 2: Further, Augustine says (De Morib. Eccl. viii): "Prithee, tell me which is the mode of love. For I fear lest I burn with the desire and love of my Lord, more or less than I ought." But it would be useless to seek the mode of the Divine love, unless there were one. Therefore there is a mode of the love of God.

  Objection 3: Further, as Augustine says (Gen. ad lit. iv, 3), "the measure which nature appoints to a thing, is its mode." Now the measure of the human will, as also of external action, is the reason. Therefore just as it is necessary for the reason to appoint a mode to the exterior effect of charity, according to Rm. 12:1: "Your reasonable service," so also the interior love of God requires a mode.

  On the contrary, Bernard says (De Dilig. Deum 1) that "God is the cause of our loving God; the measure is to love Him without measure."

  I answer that, As appears from the words of Augustine quoted above (OBJ 3) mode signifies a determination of measure; which determination is to be found both in the measure and in the thing measured, but not in the same way. For it is found in the measure essentially, because a measure is of itself the determining and modifying rule of other things; whereas in the things measured, it is found relatively, that is in so far as they attain to the measure. Hence there can be nothing unmodified in the measure whereas the thing measured is unmodified if it fails to attain to the measure, whether by deficiency or by excess.

   Now in all matters of appetite and action the measure is the end, because the proper reason for all that we desire or do should be taken from the end, as the Philosopher proves (Phys. ii, 9). Therefore the end has a mode by itself, while the means take their mode from being proportionate to the end. Hence, according to the Philosopher (Polit. i, 3), "in every art, the desire for the end is endless and unlimited," whereas there is a limit to the means: thus the physician does not put limits to health, but makes it as perfect as he possibly can; but he puts a limit to medicine, for he does not give as much medicine as he can, but according as health demands so that if he give too much or too little, the medicine would be immoderate.

   Again, the end of all human actions and affections is the love of God, whereby principally we attain to our last end, as stated above (Question [23], Article [6]), wherefore the mode in the love of God, must not be taken as in a thing measured where we find too much or too little, but as in the measure itself, where there cannot be excess, and where the more the rule is attained the better it is, so that the more we love God the better our love is.

  Reply to Objection 1: That which is so by its essence takes precedence of that which is so through another, wherefore the goodness of the measure which has the mode essentially, takes precedence of the goodness of the thing measured, which has its mode through something else; and so too, charity, which has a mode as a measure has, stands before the other virtues, which have a mode through being measured .

  Reply to Objection 2: As Augustine adds in the same passage, "the measure of our love for God is to love Him with our whole heart," that is to love Him as much as He can be loved, and this belongs to the mode which is proper to the measure.

  Reply to Objection 3: An affection, whose object is subject to reason's judgment, should be measured by reason. But the object of the Divine love which is God surpasses the judgment of reason, wherefore it is not measured by reason but transcends it. Nor is there parity between the interior act and external acts of charity. For the interior act of charity has the character of an end, since man's ultimate good consists in his soul cleaving to God, according to Ps. 72:28: "It is good for me to adhere to my God"; whereas the exterior acts are as means to the end, and so have to be measured both according to charity and according to reason.
 
Article: 7 

Whether it is more meritorious to love an enemy than to love a friend?

  Objection 1: It would seem more meritorious to love an enemy than to love a friend. For it is written (Mt. 5:46): "If you love them that love you, what reward shall you have?" Therefore it is not deserving of reward to love one's friend: whereas, as the same passage proves, to love one's enemy is deserving of a reward. Therefore it is more meritorious to love one's enemy than to love one's friend.

  Objection 2: Further, an act is the more meritorious through proceeding from a greater charity. But it belongs to the perfect children of God to love their enemies, whereas those also who have imperfect charity love their friends. Therefore it is more meritorious to love one's enemy than to love one's friend.

  Objection 3: Further, where there is more effort for good, there seems to be more merit, since "every man shall receive his own reward according to his own labor" (1 Cor. 3:8). Now a man has to make a greater effort to love his enemy than to love his friend, because it is more difficult. Therefore it seems more meritorious to love one's enemy than to love one's friend.

  On the contrary, The better an action is, the more meritorious it is. Now it is better to love one's friend, since it is better to love a better man, and the friend who loves you is better than the enemy who hates you. Therefore it is more meritorious to love one's friend than to love one's enemy.

  I answer that, God is the reason for our loving our neighbor out of charity, as stated above (Question [25], Article [1]). When therefore it is asked which is better or more meritorious, to love one's friend or one's enemy, these two loves may be compared in two ways, first, on the part of our neighbor whom we love, secondly, on the part of the reason for which we love him.

   In the first way, love of one's friend surpasses love of one's enemy, because a friend is both better and more closely united to us, so that he is a more suitable matter of love and consequently the act of love that passes over this matter, is better, and therefore its opposite is worse, for it is worse to hate a friend than an enemy.

   In the second way, however, it is better to love one's enemy than one's friend, and this for two reasons. First, because it is possible to love one's friend for another reason than God, whereas God is the only reason for loving one's enemy. Secondly, because if we suppose that both are loved for God, our love for God is proved to be all the stronger through carrying a man's affections to things which are furthest from him, namely, to the love of his enemies, even as the power of a furnace is proved to be the stronger, according as it throws its heat to more distant objects. Hence our love for God is proved to be so much the stronger, as the more difficult are the things we accomplish for its sake, just as the power of fire is so much the stronger, as it is able to set fire to a less inflammable matter.

   Yet just as the same fire acts with greater force on what is near than on what is distant, so too, charity loves with greater fervor those who are united to us than those who are far removed; and in this respect the love of friends, considered in itself, is more ardent and better than the love of one's enemy.

  Reply to Objection 1: The words of Our Lord must be taken in their strict sense: because the love of one's friends is not meritorious in God's sight when we love them merely because they are our friends: and this would seem to be the case when we love our friends in such a way that we love not our enemies. On the other hand the love of our friends is meritorious, if we love them for God's sake, and not merely because they are our friends.

   The Reply to the other Objections is evident from what has been said in the article, because the two arguments that follow consider the reason for loving, while the last considers the question on the part of those who are loved.

Article: 8  

Whether it is more meritorious to love one's neighbor than to love God?

  Objection 1: It would seem that it is more meritorious to love one's neighbor than to love God. For the more meritorious thing would seem to be what the Apostle preferred. Now the Apostle preferred the love of our neighbor to the love of God, according to Rm. 9:3: "I wished myself to be an anathema from Christ for my brethren." Therefore it is more meritorious to love one's neighbor than to love God.

  Objection 2: Further, in a certain sense it seems to be less meritorious to love one's friend, as stated above (Article [7]). Now God is our chief friend, since "He hath first loved us" (1 Jn. 4:10). Therefore it seems less meritorious to love God.

  Objection 3: Further, whatever is more difficult seems to be more virtuous and meritorious since "virtue is about that which is difficult and good" (Ethic. ii, 3). Now it is easier to love God than to love one's neighbor, both because all things love God naturally, and because there is nothing unlovable in God, and this cannot be said of one's neighbor. Therefore it is more meritorious to love one's neighbor than to love God.

  On the contrary, That on account of which a thing is such, is yet more so. Now the love of one's neighbor is not meritorious, except by reason of his being loved for God's sake. Therefore the love of God is more meritorious than the love of our neighbor.

  I answer that, This comparison may be taken in two ways. First, by considering both loves separately: and then, without doubt, the love of God is the more meritorious, because a reward is due to it for its own sake, since the ultimate reward is the enjoyment of God, to Whom the movement of the Divine love tends: hence a reward is promised to him that loves God (Jn. 14:21): "He that loveth Me, shall be loved of My Father, and I will . . . manifest Myself to him." Secondly, the comparison may be understood to be between the love of God alone on the one side, and the love of one's neighbor for God's sake, on the other. In this way love of our neighbor includes love of God, while love of God does not include love of our neighbor. Hence the comparison will be between perfect love of God, extending also to our neighbor, and inadequate and imperfect love of God, for "this commandment we have from God, that he, who loveth God, love also his brother" (1 Jn. 4:21).

  Reply to Objection 1: According to one gloss, the Apostle did not desire this, viz. to be severed from Christ for his brethren, when he was in a state of grace, but had formerly desired it when he was in a state of unbelief, so that we should not imitate him in this respect.

   We may also reply, with Chrysostom (De Compunct. i, 8) [*Hom. xvi in Ep. ad Rom.] that this does not prove the Apostle to have loved his neighbor more than God, but that he loved God more than himself. For he wished to be deprived for a time of the Divine fruition which pertains to love of one self, in order that God might be honored in his neighbor, which pertains to the love of God.

  Reply to Objection 2: A man's love for his friends is sometimes less meritorious in so far as he loves them for their sake, so as to fall short of the true reason for the friendship of charity, which is God. Hence that God be loved for His own sake does not diminish the merit, but is the entire reason for merit.

  Reply to Objection 3: The "good" has, more than the "difficult," to do with the reason of merit and virtue. Therefore it does not follow that whatever is more difficult is more meritorious, but only what is more difficult, and at the same time better.

Question: 28  OF JOY (FOUR ARTICLES)

   WE must now consider the effects which result from the principal act of charity which is love, and (1) the interior effects, (2) the exterior effects. As to the first, three things have to be considered: (1) Joy, (2) Peace, (3) Mercy.

   Under the first head there are four points of inquiry:

    (1) Whether joy is an effect of charity?

    (2) Whether this kind of joy is compatible with sorrow?

    (3) Whether this joy can be full?

    (4) Whether it is a virtue?

Article: 1 

Whether joy is effected in us by charity?

  Objection 1: It would seem that joy is not effected in us by charity. For the absence of what we love causes sorrow rather than joy. But God, Whom we love by charity, is absent from us, so long as we are in this state of life, since "while we are in the body, we are absent from the Lord" (2 Cor. 5:6). Therefore charity causes sorrow in us rather than joy.

  Objection 2: Further, it is chiefly through charity that we merit happiness. Now mourning, which pertains to sorrow, is reckoned among those things whereby we merit happiness, according to Mt. 5:5: "Blessed are they that mourn, for they shall be comforted." Therefore sorrow, rather than joy, is an effect of charity.

  Objection 3: Further, charity is a virtue distinct from hope, as shown above (Question [17], Article [6]). Now joy is the effect of hope, according to Rm. 12:12: "Rejoicing in hope." Therefore it is not the effect of charity.

  On the contrary, It is written (Rm. 5:5): "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us." But joy is caused in us by the Holy Ghost according to Rm. 14:17: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost." Therefore charity is a cause of joy.

  I answer that, As stated above (FS, Question [25], Articles [1],2,3), when we were treating of the passions, joy and sorrow proceed from love, but in contrary ways. For joy is caused by love, either through the presence of the thing loved, or because the proper good of the thing loved exists and endures in it; and the latter is the case chiefly in the love of benevolence, whereby a man rejoices in the well-being of his friend, though he be absent. On the other hand sorrow arises from love, either through the absence of the thing loved, or because the loved object to which we wish well, is deprived of its good or afflicted with some evil. Now charity is love of God, Whose good is unchangeable, since He is His goodness, and from the very fact that He is loved, He is in those who love Him by His most excellent effect, according to 1 Jn. 4:16: "He that abideth in charity, abideth in God, and God in him." Therefore spiritual joy, which is about God, is caused by charity.

  Reply to Objection 1: So long as we are in the body, we are said to be "absent from the Lord," in comparison with that presence whereby He is present to some by the vision of "sight"; wherefore the Apostle goes on to say (2 Cor. 5:6): "For we walk by faith and not by sight." Nevertheless, even in this life, He is present to those who love Him, by the indwelling of His grace.

  Reply to Objection 2: The mourning that merits happiness, is about those things that are contrary to happiness. Wherefore it amounts to the same that charity causes this mourning, and this spiritual joy about God, since to rejoice in a certain good amounts to the same as to grieve for things that are contrary to it.

  Reply to Objection 3: There can be spiritual joy about God in two ways. First, when we rejoice in the Divine good considered in itself; secondly, when we rejoice in the Divine good as participated by us. The former joy is the better, and proceeds from charity chiefly: while the latter joy proceeds from hope also, whereby we look forward to enjoy the Divine good, although this enjoyment itself, whether perfect or imperfect, is obtained according to the measure of one's charity.
 
Article: 2  

Whether the spiritual joy, which results from charity, is compatible with an admixture of sorrow?

  Objection 1: It would seem that the spiritual joy that results from charity is compatible with an admixture of sorrow. For it belongs to charity to rejoice in our neighbor's good, according to 1 Cor. 13:4,6: "Charity . . . rejoiceth not in iniquity, but rejoiceth with the truth." But this joy is compatible with an admixture of sorrow, according to Rm. 12:15: "Rejoice with them that rejoice, weep with them that weep." Therefore the spiritual joy of charity is compatible with an admixture of sorrow.

  Objection 2: Further, according to Gregory (Hom. in Evang. xxxiv), "penance consists in deploring past sins, and in not committing again those we have deplored." But there is no true penance without charity. Therefore the joy of charity has an admixture of sorrow.

  Objection 3: Further, it is through charity that man desires to be with Christ according to Phil. 1:23: "Having a desire to be dissolved and to be with Christ." Now this desire gives rise, in man, to a certain sadness, according to Ps. 119:5: "Woe is me that my sojourning is prolonged!" Therefore the joy of charity admits of a seasoning of sorrow.

  On the contrary, The joy of charity is joy about the Divine wisdom. Now such like joy has no admixture of sorrow, according to Wis. 8:16: "Her conversation hath no bitterness." Therefore the joy of charity is incompatible with an admixture of sorrow.

  I answer that, As stated above (Article [1], ad 3), a twofold joy in God arises from charity. One, the more excellent, is proper to charity; and with this joy we rejoice in the Divine good considered in itself. This joy of charity is incompatible with an admixture of sorrow, even as the good which is its object is incompatible with any admixture of evil: hence the Apostle says (Phil. 4:4): "Rejoice in the Lord always."

   The other is the joy of charity whereby we rejoice in the Divine good as participated by us. This participation can be hindered by anything contrary to it, wherefore, in this respect, the joy of charity is compatible with an admixture of sorrow, in so far as a man grieves for that which hinders the participation of the Divine good, either in us or in our neighbor, whom we love as ourselves.

  Reply to Objection 1: Our neighbor does not weep save on account of some evil. Now every evil implies lack of participation in the sovereign good: hence charity makes us weep with our neighbor in so far as he is hindered from participating in the Divine good.

  Reply to Objection 2: Our sins divide between us and God, according to Is. 59:2; wherefore this is the reason why we grieve for our past sins, or for those of others, in so far as they hinder us from participating in the Divine good.

  Reply to Objection 3: Although in this unhappy abode we participate, after a fashion, in the Divine good, by knowledge and love, yet the unhappiness of this life is an obstacle to a perfect participation in the Divine good: hence this very sorrow, whereby a man grieves for the delay of glory, is connected with the hindrance to a participation of the Divine good.

Article: 3 

Whether the spiritual joy which proceeds from charity, can be filled?

  Objection 1: It would seem that the spiritual joy which proceeds from charity cannot be filled. For the more we rejoice in God, the more is our joy in Him filled. But we can never rejoice in Him as much as it is meet that we should rejoice in God, since His goodness which is infinite, surpasses the creature's joy which is finite. Therefore joy in God can never be filled.

  Objection 2: Further, that which is filled cannot be increased. But the joy, even of the blessed, can be increased, since one's joy is greater than another's. Therefore joy in God cannot be filled in a creature.

  Objection 3: Further, comprehension seems to be nothing else than the fulness of knowledge. Now, just as the cognitive power of a creature is finite, so is its appetitive power. Since therefore God cannot be comprehended by any creature, it seems that no creature's joy in God can be filled.

  On the contrary, Our Lord said to His disciples (Jn. 15:11): "That My joy may be in you, and your joy may be filled."

  I answer that, Fulness of joy can be understood in two ways; first, on the part of the thing rejoiced in, so that one rejoice in it as much as it is meet that one should rejoice in it, and thus God's joy alone in Himself is filled, because it is infinite; and this is condignly due to the infinite goodness of God: but the joy of any creature must needs be finite. Secondly, fulness of joy may be understood on the part of the one who rejoices. Now joy is compared to desire, as rest to movement, as stated above (FS, Question [25], Articles [1],2), when we were treating of the passions: and rest is full when there is no more movement. Hence joy is full, when there remains nothing to be desired. But as long as we are in this world, the movement of desire does not cease in us, because it still remains possible for us to approach nearer to God by grace, as was shown above (Question [24], Articles [4],7). When once, however, perfect happiness has been attained, nothing will remain to be desired, because then there will be full enjoyment of God, wherein man will obtain whatever he had desired, even with regard to other goods, according to Ps. 102:5: "Who satisfieth thy desire with good things." Hence desire will be at rest, not only our desire for God, but all our desires: so that the joy of the blessed is full to perfection---indeed over-full, since they will obtain more than they were capable of desiring: for "neither hath it entered into the heart of man, what things God hath prepared for them that love Him" (1 Cor. 2:9). This is what is meant by the words of Lk. 6:38: "Good measure and pressed down, and shaken together, and running over shall they give into your bosom." Yet, since no creature is capable of the joy condignly due to God, it follows that this perfectly full joy is not taken into man, but, on the contrary, man enters into it, according to Mt. 25:21: "Enter into the joy of thy Lord."

  Reply to Objection 1: This argument takes the fulness of joy in reference to the thing in which we rejoice.

  Reply to Objection 2: When each one attains to happiness he will reach the term appointed to him by Divine predestination, and nothing further will remain to which he may tend, although by reaching that term, some will approach nearer to God than others. Hence each one's joy will be full with regard to himself, because his desire will be fully set at rest; yet one's joy will be greater than another's, on account of a fuller participation of the Divine happiness.

  Reply to Objection 3: Comprehension denotes fulness of knowledge in respect of the thing known, so that it is known as much as it can be. There is however a fulness of knowledge in respect of the knower, just as we have said of joy. Wherefore the Apostle says (Col. 1:9): "That you may be filled with the knowledge of His will, in all wisdom and spiritual understanding."
 
Article: 4  

Whether joy is a virtue?

  Objection 1: It would seem that joy is a virtue. For vice is contrary to virtue. Now sorrow is set down as a vice, as in the case of sloth and envy. Therefore joy also should be accounted a virtue.

  Objection 2: Further, as love and hope are passions, the object of which is "good," so also is joy. Now love and hope are reckoned to be virtues. Therefore joy also should be reckoned a virtue.

  Objection 3: Further, the precepts of the Law are about acts of virtue. But we are commanded to rejoice in the Lord, according to Phil. 4:4: "Rejoice in the Lord always." Therefore joy is a virtue.

  On the contrary, It is not numbered among the theological virtues, nor among the moral, nor among the intellectual virtues, as is evident from what has been said above (FS, Questions [57],60,62).

  I answer that, As stated above (FS, Question [55], Articles [2],4), virtue is an operative habit, wherefore by its very nature it has an inclination to a certain act. Now it may happen that from the same habit there proceed several ordinate and homogeneous acts, each of which follows from another. And since the subsequent acts do not proceed from the virtuous habit except through the preceding act, hence it is that the virtue is defined and named in reference to that preceding act, although those other acts also proceed from the virtue. Now it is evident from what we have said about the passions (FS, Question [25], Articles [2],4) that love is the first affection of the appetitive power, and that desire and joy follow from it. Hence the same virtuous habit inclines us to love and desire the beloved good, and to rejoice in it. But in as much as love is the first of these acts, that virtue takes its name, not from joy, nor from desire, but from love, and is called charity. Hence joy is not a virtue distinct from charity, but an act, or effect, of charity: for which reason it is numbered among the Fruits (Gal. 5:22).

  Reply to Objection 1: The sorrow which is a vice is caused by inordinate self-love, and this is not a special vice, but a general source of the vices, as stated above (FS, Question [77], Article [4]); so that it was necessary to account certain particular sorrows as special vices, because they do not arise from a special, but from a general vice. On the other hand love of God is accounted a special virtue, namely charity, to which joy must be referred, as its proper act, as stated above (here and Article [2]).

  Reply to Objection 2: Hope proceeds from love even as joy does, but hope adds, on the part of the object, a special character, viz. "difficult," and "possible to obtain"; for which reason it is accounted a special virtue. On the other hand joy does not add to love any special aspect, that might cause a special virtue.

  Reply to Objection 3: The Law prescribes joy, as being an act of charity, albeit not its first act.

Question: 29  OF PEACE (FOUR ARTICLES)

   We must now consider Peace, under which head there are four points of inquiry:

    (1) Whether peace is the same as concord?

    (2) Whether all things desire peace?

    (3) Whether peace is an effect of charity?

    (4) Whether peace is a virtue?

Article: 1

Whether peace is the same as concord?

  Objection 1: It would seem that peace is the same as concord. For Augustine says (De Civ. Dei xix, 13): "Peace among men is well ordered concord." Now we are speaking here of no other peace than that of men. Therefore peace is the same as concord.

  Objection 2: Further, concord is union of wills. Now the nature of peace consists in such like union, for Dionysius says (Div. Nom. xi) that peace unites all, and makes them of one mind. Therefore peace is the same as concord.

  Objection 3: Further, things whose opposites are identical are themselves identical. Now the one same thing is opposed to concord and peace, viz. dissension; hence it is written (1 Cor. 16:33): "God is not the God of dissension but of peace." Therefore peace is the same as concord.

  On the contrary, There can be concord in evil between wicked men. But "there is no peace to the wicked" (Is. 48:22). Therefore peace is not the same as concord.

  I answer that, Peace includes concord and adds something thereto. Hence wherever peace is, there is concord, but there is not peace, wherever there is concord, if we give peace its proper meaning.

   For concord, properly speaking, is between one man and another, in so far as the wills of various hearts agree together in consenting to the same thing. Now the heart of one man may happen to tend to diverse things, and this in two ways. First, in respect of the diverse appetitive powers: thus the sensitive appetite tends sometimes to that which is opposed to the rational appetite, according to Gal. 5:17: "The flesh lusteth against the spirit." Secondly, in so far as one and the same appetitive power tends to diverse objects of appetite, which it cannot obtain all at the same time: so that there must needs be a clashing of the movements of the appetite. Now the union of such movements is essential to peace, because man's heart is not at peace, so long as he has not what he wants, or if, having what he wants, there still remains something for him to want, and which he cannot have at the same time. On the other hand this union is not essential to concord: wherefore concord denotes union of appetites among various persons, while peace denotes, in addition to this union, the union of the appetites even in one man.

  Reply to Objection 1: Augustine is speaking there of that peace which is between one man and another, and he says that this peace is concord, not indeed any kind of concord, but that which is well ordered, through one man agreeing with another in respect of something befitting to both of them . For if one man concord with another, not of his own accord, but through being forced, as it were, by the fear of some evil that besets him, such concord is not really peace, because the order of each concordant is not observed, but is disturbed by some fear-inspiring cause. For this reason he premises that "peace is tranquillity of order," which tranquillity consists in all the appetitive movements in one man being set at rest together.

  Reply to Objection 2: If one man consent to the same thing together with another man, his consent is nevertheless not perfectly united to himself, unless at the same time all his appetitive movements be in agreement.

  Reply to Objection 3: A twofold dissension is opposed to peace, namely dissension between a man and himself, and dissension between one man and another. The latter alone is opposed to concord.
 
Article: 2 

Whether all things desire peace?

  Objection 1: It would seem that not all things desire peace. For, according to Dionysius (Div. Nom. xi), peace "unites consent." But there cannot be unity of consent in things which are devoid of knowledge. Therefore such things cannot desire peace.

  Objection 2: Further, the appetite does not tend to opposite things at the same time. Now many desire war and dissension. Therefore all men do not desire peace.

  Objection 3: Further, good alone is an object of appetite. But a certain peace is, seemingly, evil, else Our Lord would not have said (Mt. 10:34): "I came not to send peace." Therefore all things do not desire peace.

  Objection 4: Further, that which all desire is, seemingly, the sovereign good which is the last end. But this is not true of peace, since it is attainable even by a wayfarer; else Our Lord would vainly command (Mk. 9:49): "Have peace among you." Therefore all things do not desire peace.

  On the contrary, Augustine says (De Civ. Dei xix, 12,14) that "all things desire peace": and Dionysius says the same (Div. Nom. xi).

  I answer that, From the very fact that a man desires a certain thing it follows that he desires to obtain what he desires, and, in consequence, to remove whatever may be an obstacle to his obtaining it. Now a man may be hindered from obtaining the good he desires, by a contrary desire either of his own or of some other, and both are removed by peace, as stated above. Hence it follows of necessity that whoever desires anything desires peace, in so far as he who desires anything, desires to attain, with tranquillity and without hindrance, to that which he desires: and this is what is meant by peace which Augustine defines (De Civ. Dei xix, 13) "the tranquillity of order."

  Reply to Objection 1: Peace denotes union not only of the intellective or rational appetite, or of the animal appetite, in both of which consent may be found, but also of the natural appetite. Hence Dionysius says that "peace is the cause of consent and of connaturalness," where "consent" denotes the union of appetites proceeding from knowledge, and "connaturalness," the union of natural appetites.

  Reply to Objection 2: Even those who seek war and dissension, desire nothing but peace, which they deem themselves not to have. For as we stated above, there is no peace when a man concords with another man counter to what he would prefer. Consequently men seek by means of war to break this concord, because it is a defective peace, in order that they may obtain peace, where nothing is contrary to their will. Hence all wars are waged that men may find a more perfect peace than that which they had heretofore.

  Reply to Objection 3: Peace gives calm and unity to the appetite. Now just as the appetite may tend to what is good simply, or to what is good apparently, so too, peace may be either true or apparent. There can be no true peace except where the appetite is directed to what is truly good, since every evil, though it may appear good in a way, so as to calm the appetite in some respect, has, nevertheless many defects, which cause the appetite to remain restless and disturbed. Hence true peace is only in good men and about good things. The peace of the wicked is not a true peace but a semblance thereof, wherefore it is written (Wis. 14:22): "Whereas they lived in a great war of ignorance, they call so many and so great evils peace."

  Reply to Objection 4: Since true peace is only about good things, as the true good is possessed in two ways, perfectly and imperfectly, so there is a twofold true peace. One is perfect peace. It consists in the perfect enjoyment of the sovereign good, and unites all one's desires by giving them rest in one object. This is the last end of the rational creature, according to Ps. 147:3: "Who hath placed peace in thy borders." The other is imperfect peace, which may be had in this world, for though the chief movement of the soul finds rest in God, yet there are certain things within and without which disturb the peace.
 
Article: 3 

Whether peace is the proper effect of charity?

  Objection 1: It would seem that peace is not the proper effect of charity. For one cannot have charity without sanctifying grace. But some have peace who have not sanctifying grace, thus heathens sometimes have peace. Therefore peace is not the effect of charity.

  Objection 2: Further, if a certain thing is caused by charity, its contrary is not compatible with charity. But dissension, which is contrary to peace, is compatible with charity, for we find that even holy doctors, such as Jerome and Augustine, dissented in some of their opinions. We also read that Paul and Barnabas dissented from one another (Acts 15). Therefore it seems that peace is not the effect of charity.

  Objection 3: Further, the same thing is not the proper effect of different things. Now peace is the effect of justice, according to Is. 32:17: "And the work of justice shall be peace." Therefore it is not the effect of charity.

  On the contrary, It is written (Ps. 118:165): "Much peace have they that love Thy Law."

  I answer that, Peace implies a twofold union, as stated above (Article [1]). The first is the result of one's own appetites being directed to one object; while the other results from one's own appetite being united with the appetite of another: and each of these unions is effected by charity---the first, in so far as man loves God with his whole heart, by referring all things to Him, so that all his desires tend to one object---the second, in so far as we love our neighbor as ourselves, the result being that we wish to fulfil our neighbor's will as though it were ours: hence it is reckoned a sign of friendship if people "make choice of the same things" (Ethic. ix, 4), and Tully says (De Amicitia) that friends "like and dislike the same things" (Sallust, Catilin.)

  Reply to Objection 1: Without sin no one falls from a state of sanctifying grace, for it turns man away from his due end by making him place his end in something undue: so that his appetite does not cleave chiefly to the true final good, but to some apparent good. Hence, without sanctifying grace, peace is not real but merely apparent.

  Reply to Objection 2: As the Philosopher says (Ethic. ix, 6) friends need not agree in opinion, but only upon such goods as conduce to life, and especially upon such as are important; because dissension in small matters is scarcely accounted dissension. Hence nothing hinders those who have charity from holding different opinions. Nor is this an obstacle to peace, because opinions concern the intellect, which precedes the appetite that is united by peace. In like manner if there be concord as to goods of importance, dissension with regard to some that are of little account is not contrary to charity: for such a dissension proceeds from a difference of opinion, because one man thinks that the particular good, which is the object of dissension, belongs to the good about which they agree, while the other thinks that it does not. Accordingly such like dissension about very slight matters and about opinions is inconsistent with a state of perfect peace, wherein the truth will be known fully, and every desire fulfilled; but it is not inconsistent with the imperfect peace of the wayfarer.

  Reply to Objection 3: Peace is the "work of justice" indirectly, in so far as justice removes the obstacles to peace: but it is the work of charity directly, since charity, according to its very nature, causes peace. For love is "a unitive force" as Dionysius says (Div. Nom. iv): and peace is the union of the appetite's inclinations.

Article: 4  

Whether peace is a virtue?

  Objection 1: It would seem that peace is a virtue. For nothing is a matter of precept, unless it be an act of virtue. But there are precepts about keeping peace, for example: "Have peace among you" (Mk. 9:49). Therefore peace is a virtue.

  Objection 2: Further, we do not merit except by acts of virtue. Now it is meritorious to keep peace, according to Mt. 5:9: "Blessed are the peacemakers, for they shall be called the children of God." Therefore peace is a virtue.

  Objection 3: Further, vices are opposed to virtues. But dissensions, which are contrary to peace, are numbered among the vices (Gal. 5:20). Therefore peace is a virtue.

  On the contrary, Virtue is not the last end, but the way thereto. But peace is the last end, in a sense, as Augustine says (De Civ. Dei xix, 11). Therefore peace is not a virtue.

  I answer that, As stated above (Question [28], Article [4]), when a number of acts all proceeding uniformly from an agent, follow one from the other, they all arise from the same virtue, nor do they each have a virtue from which they proceed, as may be seen in corporeal things. For, though fire by heating, both liquefies and rarefies, there are not two powers in fire, one of liquefaction, the other of rarefaction: and fire produces all such actions by its own power of calefaction.

   Since then charity causes peace precisely because it is love of God and of our neighbor, as shown above (Article [3]), there is no other virtue except charity whose proper act is peace, as we have also said in reference to joy (Question [28], Article [4]).

  Reply to Objection 1: We are commanded to keep peace because it is an act of charity; and for this reason too it is a meritorious act. Hence it is placed among the beatitudes, which are acts of perfect virtue, as stated above (FS, Question [69], Articles [1],3). It is also numbered among the fruits, in so far as it is a final good, having spiritual sweetness.

   This suffices for the Reply to the Second Objection.

  Reply to Objection 3: Several vices are opposed to one virtue in respect of its various acts: so that not only is hatred opposed to charity, in respect of its act which is love, but also sloth and envy, in respect of joy, and dissension in respect of peace.

Question: 30  OF MERCY (FOUR ARTICLES) [*The one Latin word "misericordia" signifies either pity or mercy. The distinction between these two is that pity may stand either for the act or for the virtue, whereas mercy stands only for the virtue.]

   We must now go on to consider Mercy, under which head there are four points of inquiry:

    (1) Whether evil is the cause of mercy on the part of the person pitied?

    (2) To whom does it belong to pity?

    (3) Whether mercy is a virtue?

    (4) Whether it is the greatest of virtues?

Article: 1  

Whether evil is properly the motive of mercy?

  Objection 1: It would seem that, properly speaking, evil is not the motive of mercy. For, as shown above (Question [19], Article [1]; FS, Question [79], Article [1], ad 4; FP, Question [48], Article [6]), fault is an evil rather than punishment. Now fault provokes indignation rather than mercy. Therefore evil does not excite mercy.

  Objection 2: Further, cruelty and harshness seem to excel other evils. Now the Philosopher says (Rhet. ii, 8) that "harshness does not call for pity but drives it away." Therefore evil, as such, is not the motive of mercy.

  Objection 3: Further, signs of evils are not true evils. But signs of evils excite one to mercy, as the Philosopher states (Rhet. ii, 8). Therefore evil, properly speaking, is not an incentive to mercy.

  On the contrary, Damascene says (De Fide Orth. ii, 2) that mercy is a kind of sorrow. Now evil is the motive of sorrow. Therefore it is the motive of mercy.

  I answer that, As Augustine says (De Civ. Dei ix, 5), mercy is heartfelt sympathy for another's distress, impelling us to succor him if we can. For mercy takes its name "misericordia" from denoting a man's compassionate heart [miserum cor] for another's unhappiness. Now unhappiness is opposed to happiness: and it is essential to beatitude or happiness that one should obtain what one wishes; for, according to Augustine (De Trin. xiii, 5), "happy is he who has whatever he desires, and desires nothing amiss." Hence, on the other hand, it belongs to unhappiness that a man should suffer what he wishes not.

   Now a man wishes a thing in three ways: first, by his natural appetite; thus all men naturally wish to be and to live: secondly, a man wishes a thing from deliberate choice: thirdly, a man wishes a thing, not in itself, but in its cause, thus, if a man wishes to eat what is bad for him, we say that, in a way, he wishes to be ill.

   Accordingly the motive of "mercy," being something pertaining to "misery," is, in the first way, anything contrary to the will's natural appetite, namely corruptive or distressing evils, the contrary of which man desires naturally, wherefore the Philosopher says (Rhet. ii, 8) that "pity is sorrow for a visible evil, whether corruptive or distressing." Secondly, such like evils are yet more provocative of pity if they are contrary to deliberate choice, wherefore the Philosopher says (Rhet. ii, 8) that evil excites our pity "when it is the result of an accident, as when something turns out ill, whereas we hoped well of it." Thirdly, they cause yet greater pity, if they are entirely contrary to the will, as when evil befalls a man who has always striven to do well: wherefore the Philosopher says (Rhet. ii, 8) that "we pity most the distress of one who suffers undeservedly."

  Reply to Objection 1: It is essential to fault that it be voluntary; and in this respect it deserves punishment rather than mercy. Since, however, fault may be, in a way, a punishment, through having something connected with it that is against the sinner's will, it may, in this respect, call for mercy. It is in this sense that we pity and commiserate sinners. Thus Gregory says in a homily (Hom. in Evang. xxxiv) that "true godliness is not disdainful but compassionate," and again it is written (Mt. 9:36) that Jesus "seeing the multitudes, had compassion on them: because they were distressed, and lying like sheep that have no shepherd."

  Reply to Objection 2: Since pity is sympathy for another's distress, it is directed, properly speaking, towards another, and not to oneself, except figuratively, like justice, according as a man is considered to have various parts (Ethic. v, 11). Thus it is written (Ecclus. 30:24): "Have pity on thy own soul, pleasing God" [*Cf. Question [106], Article [3], ad 1].

   Accordingly just as, properly speaking, a man does not pity himself, but suffers in himself, as when we suffer cruel treatment in ourselves, so too, in the case of those who are so closely united to us, as to be part of ourselves, such as our children or our parents, we do not pity their distress, but suffer as for our own sores; in which sense the Philosopher says that "harshness drives pity away."

  Reply to Objection 3: Just as pleasure results from hope and memory of good things, so does sorrow arise from the prospect or the recollection of evil things; though not so keenly as when they are present to the senses. Hence the signs of evil move us to pity, in so far as they represent as present, the evil that excites our pity.
 
Article: 2 

Whether the reason for taking pity is a defect in the person who pities?

  Objection 1: It would seem that the reason for taking pity is not a defect in the person who takes pity. For it is proper to God to be merciful, wherefore it is written (Ps. 144:9): "His tender mercies are over all His works." But there is no defect in God. Therefore a defect cannot be the reason for taking pity.

  Objection 2: Further, if a defect is the reason for taking pity, those in whom there is most defect, must needs take most pity. But this is false: for the Philosopher says (Rhet. ii, 8) that "those who are in a desperate state are pitiless." Therefore it seems that the reason for taking pity is not a defect in the person who pities.

  Objection 3: Further, to be treated with contempt is to be defective. But the Philosopher says (Rhet. ii, 8) that "those who are disposed to contumely are pitiless." Therefore the reason for taking pity, is not a defect in the person who pities.

  On the contrary, Pity is a kind of sorrow. But a defect is the reason of sorrow, wherefore those who are in bad health give way to sorrow more easily, as we shall say further on (Question [35], Article [1], ad 2). Therefore the reason why one takes pity is a defect in oneself.

  I answer that, Since pity is grief for another's distress, as stated above (Article [1]), from the very fact that a person takes pity on anyone, it follows that another's distress grieves him. And since sorrow or grief is about one's own ills, one grieves or sorrows for another's distress, in so far as one looks upon another's distress as one's own.

   Now this happens in two ways: first, through union of the affections, which is the effect of love. For, since he who loves another looks upon his friend as another self, he counts his friend's hurt as his own, so that he grieves for his friend's hurt as though he were hurt himself. Hence the Philosopher (Ethic. ix, 4) reckons "grieving with one's friend" as being one of the signs of friendship, and the Apostle says (Rm. 12:15): "Rejoice with them that rejoice, weep with them that weep."

   Secondly, it happens through real union, for instance when another's evil comes near to us, so as to pass to us from him. Hence the Philosopher says (Rhet. ii, 8) that men pity such as are akin to them, and the like, because it makes them realize that the same may happen to themselves. This also explains why the old and the wise who consider that they may fall upon evil times, as also feeble and timorous persons, are more inclined to pity: whereas those who deem themselves happy, and so far powerful as to think themselves in no danger of suffering any hurt, are not so inclined to pity.

   Accordingly a defect is always the reason for taking pity, either because one looks upon another's defect as one's own, through being united to him by love, or on account of the possibility of suffering in the same way.

  Reply to Objection 1: God takes pity on us through love alone, in as much as He loves us as belonging to Him.

  Reply to Objection 2: Those who are already in infinite distress, do not fear to suffer more, wherefore they are without pity. In like manner this applies to those also who are in great fear, for they are so intent on their own passion, that they pay no attention to the suffering of others.

  Reply to Objection 3: Those who are disposed to contumely, whether through having been contemned, or because they wish to contemn others, are incited to anger and daring, which are manly passions and arouse the human spirit to attempt difficult things. Hence they make a man think that he is going to suffer something in the future, so that while they are disposed in that way they are pitiless, according to Prov. 27:4: "Anger hath no mercy, nor fury when it breaketh forth." For the same reason the proud are without pity, because they despise others, and think them wicked, so that they account them as suffering deservedly whatever they suffer. Hence Gregory says (Hom. in Evang. xxxiv) that "false godliness," i.e. of the proud, "is not compassionate but disdainful."

Article: 3  

Whether mercy is a virtue?

  Objection 1: It would seem that mercy is not a virtue. For the chief part of virtue is choice as the Philosopher states (Ethic. ii, 5). Now choice is "the desire of what has been already counselled" (Ethic. iii, 2). Therefore whatever hinders counsel cannot be called a virtue. But mercy hinders counsel, according to the saying of Sallust (Catilin.): "All those that take counsel about matters of doubt, should be free from . . . anger . . . and mercy, because the mind does not easily see aright, when these things stand in the way." Therefore mercy is not a virtue.

  Objection 2: Further, nothing contrary to virtue is praiseworthy. But nemesis is contrary to mercy, as the Philosopher states (Rhet. ii, 9), and yet it is a praiseworthy passion (Rhet. ii, 9). Therefore mercy is not a virtue.

  Objection 3: Further, joy and peace are not special virtues, because they result from charity, as stated above (Question [28], Article [4]; Question [29], Article [4]). Now mercy, also, results from charity; for it is out of charity that we weep with them that weep, as we rejoice with them that rejoice. Therefore mercy is not a special virtue.

  Objection 4: Further, since mercy belongs to the appetitive power, it is not an intellectual virtue, and, since it has not God for its object, neither is it a theological virtue. Moreover it is not a moral virtue, because neither is it about operations, for this belongs to justice; nor is it about passions, since it is not reduced to one of the twelve means mentioned by the Philosopher (Ethic. ii, 7). Therefore mercy is not a virtue.

  On the contrary, Augustine says (De Civ. Dei ix, 5): "Cicero in praising Caesar expresses himself much better and in a fashion at once more humane and more in accordance with religious feeling, when he says: 'Of all thy virtues none is more marvelous or more graceful than thy mercy.'" Therefore mercy is a virtue.

  I answer that, Mercy signifies grief for another's distress. Now this grief may denote, in one way, a movement of the sensitive appetite, in which case mercy is not a virtue but a passion; whereas, in another way, it may denote a movement of the intellective appetite, in as much as one person's evil is displeasing to another. This movement may be ruled in accordance with reason, and in accordance with this movement regulated by reason, the movement of the lower appetite may be regulated. Hence Augustine says (De Civ. Dei ix, 5) that "this movement of the mind" (viz. mercy) "obeys the reason, when mercy is vouchsafed in such a way that justice is safeguarded, whether we give to the needy or forgive the repentant." And since it is essential to human virtue that the movements of the soul should be regulated by reason, as was shown above (FS, Question [59], Articles [4],5), it follows that mercy is a virtue.

  Reply to Objection 1: The words of Sallust are to be understood as applying to the mercy which is a passion unregulated by reason: for thus it impedes the counselling of reason, by making it wander from justice.

  Reply to Objection 2: The Philosopher is speaking there of pity and nemesis, considered, both of them, as passions. They are contrary to one another on the part of their respective estimation of another's evils, for which pity grieves, in so far as it esteems someone to suffer undeservedly, whereas nemesis rejoices, in so far as it esteems someone to suffer deservedly, and grieves, if things go well with the undeserving: "both of these are praiseworthy and come from the same disposition of character" (Rhet. ii, 9). Properly speaking, however, it is envy which is opposed to pity, as we shall state further on (Question [36], Article [3]).

  Reply to Objection 3: Joy and peace add nothing to the aspect of good which is the object of charity, wherefore they do not require any other virtue besides charity. But mercy regards a certain special aspect, namely the misery of the person pitied.

  Reply to Objection 4: Mercy, considered as a virtue, is a moral virtue having relation to the passions, and it is reduced to the mean called nemesis, because "they both proceed from the same character" (Rhet. ii, 9). Now the Philosopher proposes these means not as virtues, but as passions, because, even as passions, they are praiseworthy. Yet nothing prevents them from proceeding from some elective habit, in which case they assume the character of a virtue.

Article: 4  

Whether mercy is the greatest of the virtues?

  Objection 1: It would seem that mercy is the greatest of the virtues. For the worship of God seems a most virtuous act. But mercy is preferred before the worship of God, according to Osee 6:6 and Mt. 12:7: "I have desired mercy and not sacrifice." Therefore mercy is the greatest virtue.

  Objection 2: Further, on the words of 1 Tim. 4:8: "Godliness is profitable to all things," a gloss says: "The sum total of a Christian's rule of life consists in mercy and godliness." Now the Christian rule of life embraces every virtue. Therefore the sum total of all virtues is contained in mercy.

  Objection 3: Further, "Virtue is that which makes its subject good," according to the Philosopher. Therefore the more a virtue makes a man like God, the better is that virtue: since man is the better for being more like God. Now this is chiefly the result of mercy, since of God is it said (Ps. 144:9) that "His tender mercies are over all His works," and (Lk. 6:36) Our Lord said: "Be ye . . . merciful, as your Father also is merciful." Therefore mercy is the greatest of virtues.

  On the contrary, The Apostle after saying (Col. 3:12): "Put ye on . . . as the elect of God . . . the bowels of mercy," etc., adds (Col. 3:14): "Above all things have charity." Therefore mercy is not the greatest of virtues.

  I answer that, A virtue may take precedence of others in two ways: first, in itself; secondly, in comparison with its subject. In itself, mercy takes precedence of other virtues, for it belongs to mercy to be bountiful to others, and, what is more, to succor others in their wants, which pertains chiefly to one who stands above. Hence mercy is accounted as being proper to God: and therein His omnipotence is declared to be chiefly manifested [*Collect, Tenth Sunday after Pentecost].

   On the other hand, with regard to its subject, mercy is not the greatest virtue, unless that subject be greater than all others, surpassed by none and excelling all: since for him that has anyone above him it is better to be united to that which is above than to supply the defect of that which is beneath. [*"The quality of mercy is not strained./'Tis mightiest in the mightiest: it becomes/The throned monarch better than his crown." Merchant of Venice, Act IV, Scene i.]. Hence, as regards man, who has God above him, charity which unites him to God, is greater than mercy, whereby he supplies the defects of his neighbor. But of all the virtues which relate to our neighbor, mercy is the greatest, even as its act surpasses all others, since it belongs to one who is higher and better to supply the defect of another, in so far as the latter is deficient.

  Reply to Objection 1: We worship God by external sacrifices and gifts, not for His own profit, but for that of ourselves and our neighbor. For He needs not our sacrifices, but wishes them to be offered to Him, in order to arouse our devotion and to profit our neighbor. Hence mercy, whereby we supply others' defects is a sacrifice more acceptable to Him, as conducing more directly to our neighbor's well-being, according to Heb. 13:16: "Do not forget to do good and to impart, for by such sacrifices God's favor is obtained."

  Reply to Objection 2: The sum total of the Christian religion consists in mercy, as regards external works: but the inward love of charity, whereby we are united to God preponderates over both love and mercy for our neighbor.

  Reply to Objection 3: Charity likens us to God by uniting us to Him in the bond of love: wherefore it surpasses mercy, which likens us to God as regards similarity of works.