Q27. The principle act of charity, which is to love

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Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q27. The principle act of charity, which is to love

Source context

Theme: love as the primary and defining act of charity (caritas), distinct from its secondary acts
Soul-faculty: Consciousness Soul

Steiner

not engaged in the GA corpus

Cross-tradition

Neoplatonism (Plotinus, Enneads)Cross-tradition congruence: Plotinus locates the soul's highest movement in the return-impulse toward the One, structurally parallel to Aquinas's placement of love (dilectio) as the unitive act that precedes and grounds all other acts of charity.
Vedanta (bhakti tradition)Cross-tradition congruence: the bhakti designation of love (prema) as the direct and irreducible relationship between the devotee and the divine corresponds structurally to Aquinas's argument that love, not joy or beneficence, is the actus principalis of caritas.

Article 1

[II-II.q.27.a.1.arg.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.

[II-II.q.27.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod charitatis sit magis proprium amari quam amare. Charitas enim in melioribus melior invenitur. Sed meliores debent magis amari. Ergo charitatis magis est proprium amari.

[II-II.q.27.a.1.arg.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.

[II-II.q.27.a.1.arg.2] 2. Præterea, illud quod in pluribus invenitur, videtur esse magis conveniens naturæ, et per consequens melius. Sed, sicut dicit Philosophus in VIII Ethic., cap. viii, in princ., « multi magis volunt amari quam amare, semperque amatores adulationis sunt multi. » Ergo melius est amari quam quod sit de eo quod non videt, quod habet a fide; et ideo licet quantum ad hoc sit evacuanda, quia tamen illud ei accidit, non debet dici evacuari, nec ex parte. Item videtur quod charitas destruenda sit omnino secundum hoc, quia ejus modus substantialior est ille qui determinatur in illo præcepto: Diliges proximum tuum sicut teipsum, id est ad id ad quod teipsum; sed sic non diligemus damnatos; ergo modus iste evacuabitur, et est substantialis charitati; ergo charitas simpliciter destruetur. Præterea tunc diligemus in eo in quo, et iste modus est alius ab eo modo diligendi quo diligimus ad id quod nos; videtur ergo quod ille non sit ibi. Solutio. Revera essentialis modus charitatis diligendi attenditur penes illud quod determinatur in hoc præcepto: Diliges proximum tuum sicut teipsum; et modo teneor diligere omnem proximum ad id ad amare, et per consequens magis conveniens charitati.

[II-II.q.27.a.1.arg.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.

[II-II.q.27.a.1.arg.3] 3. Præterea, « propter quod unumquodque tale, et illud magis, » I Poster., text. 5. Sed homines propter hoc quod amantur, amant; dicit enim Augustinus in lib. De catechizandis rudibus, cap. iv, col. 314, t. 6, quod « nulla est major provocatio ad amandum quam prævenire amando. » Ergo charitas magis consistit in amari quam in amare.

[II-II.q.27.a.1.sc] 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.

[II-II.q.27.a.1.sc] Sed contra est quod Philosophus dicit in VIII Ethic., cap. viii, in princ., quod « magis existit amicitia in amare quam in amari. » Sed charitas est amicitia quædam. Ergo charitas magis consistit in amare quam in amari.

[II-II.q.27.a.1.co] 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."

[II-II.q.27.a.1.co] Respondeo dicendum, quod amare convenit charitati, inquantum est charitas. Charitas enim, cum sit virtus quædam, secundum suam essentiam habet inclinationem ad proprium actum. Amari autem non est actus charitatis ipsius qui amatur, sed actus charitatis ejus est amare; amari autem competit ei secundum communem rationem boni, prout scilicet ad ejus bonum alius per actum charitatis movetur. Unde manifestum est, quod charitati magis convenit amare quam amari. Magis enim convenit unicuique quod convenit ei per se et substantialiter, quam quod convenit ei per aliud. Et hujus duplex est signum: primum quidem, quia amici magis laudantur ex hoc quod amant, quam ex hoc quod amantur; quinimo, si non amant et amentur, vituperantur. Secundo, quia matres, quae maxime amant, plus quæunt amare quam amari. Quædam enim, ut Philosophus dicit in eod. lib., loco cit., « filios suos dant nutrici, et amant quidem, redamari autem non quærunt, si non contingat. » quod meipsum, de cujus damnatione non sum certus: tunc autem quando certus ero de damnatione multorum, non teneor illos diligere ad id ad quod meipsum; nec etiam modo tenerer, si certus essem de aliquibus. Ad id quod dico: diligo istum sicut me, sic notatur desiderium quod est in dilectione; cum autem diligo istum in eo in quo me, sic notatur fruitio. Utrumque autem ibi erit et fruitio et desiderium; unde illud: fruuntur nec fastidiunt quo frui magis sitiunt. » Sed non solum remanebit charitas in aeterna beatitudine; imo cum eodem ordine remanebit; sic aeternaliter magis diliget quis patrem, matrem, filios, uxorem, fratres et sorores, conjunctos carnaliter vel spiritualiter, benefactores, concives, commilitones, etc. Et amicitia in terris hic inchoata per omnia sæculorum sæcula durabit.

[II-II.q.27.a.1.ad.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.

[II-II.q.27.a.1.ad.1] Ad primum ergo dicendum, quod meliores ex eo quod meliores sunt, sunt magis amabiles; sed ex eo quod in eis est perfectior charitas, sunt magis amantes; secundum tamen proportionem amati; non enim melior minus amat id quod infra ipsum est, quam amabile sit; sicut ille qui est minus bonus, non attingit ad amandum meliorem, quantum amabilis est.

[II-II.q.27.a.1.ad.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.

[II-II.q.27.a.1.ad.2] Ad secundum dicendum, quod, sicut Philosophus dicit ibidem, « homines volunt amari, inquantum volunt honorari. » Sicut enim honor exhibetur alicui ut quoddam testimonium boni in ipso qui honoratur; ita per hoc quod aliquis amatur, ostenditur in ipso esse aliquod bonum; quia solum bonum amabile est. Sic ergo amari et honorari quærunt homines propter aliud, scilicet ad manifestationem boni in amato existentis. Amare autem quærunt charitatem habentes secundum se, quasi ipsum sit bonum charitatis; sicut et quilibet actus virtutis est bonum virtutis illius. Unde magis pertinet ad charitatem velle amare, quam velle amari.

[II-II.q.27.a.1.ad.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.

[II-II.q.27.a.1.ad.3] Ad tertium dicendum, quod propter amari aliqui amant; non ita quod amari sit finis ejus quod est amare, sed eo quod est via quædam ad hoc inducens quod homo amet. Conclusio — Cum amare proprius sit actus charitatis, ut ipsa est virtus, amari vero non conveniat charitati, nisi secundum communem quamdam boni rationem; perspicuum inde est, charitati magis proprium esse amare quam amari.

Article 2

[II-II.q.27.a.2.arg.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.

[II-II.q.27.a.2.arg.1] Ad secundum sic proceditur. 4. Videtur quod amare secundum quod est actus charitatis, nihil sit aliud quam benevolentia. Dicit enim Philosophus, in II Rhetor., c. iv, in princ., quod « amare est velle alicui bonum. » Sed hoc est benevolentia. Ergo nihil aliud est actus charitatis quam benevolentia.

[II-II.q.27.a.2.arg.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.

[II-II.q.27.a.2.arg.2] 2. Præterea, cujus est habitus, ejus est actus. Sed habitus charitatis est in potentia voluntatis, ut supra dictum est. Ergo etiam actus charitatis est actus voluntatis. Sed non est nisi in bonum tendens, quod est benevolentia. Ergo actus charitatis nihil aliud est quam benevolentia.

[II-II.q.27.a.2.arg.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.

[II-II.q.27.a.2.arg.3] 3. Præterea, Philosophus in IX Ethic., cap. iv, ponit quinque ad amicitiam pertinentia: quorum primum est quod homo velit amico bonum; secundum est quod velit ei esse et vivere; tertium est quod ei delectabiliter convivat; quartum est quod eadem eligat; quintum est quod ei condoleat et congaudeat. Sed prima duo ad benevolentiam pertinent. Ergo primus actus charitatis est benevolentia.

[II-II.q.27.a.2.sc] 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.

[II-II.q.27.a.2.sc] Sed contra est quod Philosophus dicit in eodem libro, cap. v, quod « benevolentia neque est amatio, sed est amicitiae principium. » Sed charitas est amicitia, ut supra dictum est. Ergo benevolentia non est idem quod dilectio, quæ est charitatis actus.

[II-II.q.27.a.2.co] 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."

[II-II.q.27.a.2.co] Respondeo dicendum, quod benevolentia propriet, dicitur actus voluntatis, quo alteri bonum volumus.

[II-II.q.27.a.2.ad.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.

[II-II.q.27.a.2.ad.1] Ad primum ergo dicendum, quod Philoso- phus ibi definit amare, non ponens totam rationem ipsius, sed aliquid ad rationem ejus pertinens, in quo maxime manifestatur dilectionis actus.

[II-II.q.27.a.2.ad.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.

[II-II.q.27.a.2.ad.2] Ad secundum dicendum, quod dilectio est actus voluntatis in bonum tendens, sed cum quadam unione ad amatum; quae quidem in benevolentia non importatur.

[II-II.q.27.a.2.ad.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.

[II-II.q.27.a.2.ad.3] Ad tertium dicendum, quod intantum illa quae Philosophus ibi ponit, ad amicitiam pertinent, inquantum provenient ex amore quem quis habet ad seipsum, ut ibidem dicitur; ut scilicet hæc omnia aliquis erga amicum agat sicut ad seipsum; quod pertinet ad prædictam unionem affectus.

Article 3

[II-II.q.27.a.3.arg.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.

[II-II.q.27.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod Deus non propter seipsum, sed propter aliud diligatur ex charitate. Dicit enim Gregorius in quadam hom., xi in Evang., § 1, col. 4115, t. 2: « Ex his quæ novit animus, discit incognita amare. » Vocat autem « incognita » intelligibilia et divina, « cognita » autem sensibilia. Ergo Deus est propter aliud diligendus.

[II-II.q.27.a.3.arg.2] Further, love follows knowledge. But God is known through something else, according to Romans 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.

[II-II.q.27.a.3.arg.2] 2. Præterea, amor sequitur cognitionem. Sed Deus per aliud cognoscitur, secundum illud Rom., 1, 20: Invisibilia Dei per ea quæ facta sunt, intellecta conspiciuntur. Ergo etiam propter aliud amatur, et non propter se.

[II-II.q.27.a.3.arg.3] Further, "hope begets charity" as a gloss says on Matthew 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.

[II-II.q.27.a.3.arg.3] 3. Præterea, « spes generat charitatem, » ut dicitur in Glossa interlin., super illud: Abraham genuit Isaac, Matth., 1. « Timor etiam charitatem introducit, » ut Augustinus dicit Super I Canon. Joan., tract. 1x, § 4, col. 2048, t. 3. Sed spes expectat aliquid adipisci a Deo; timor autem refugit aliquid quod a Deo infligi potest. Ergo videtur quod Deus propter aliquod bonum speratum, vel propter aliquod malum timendum sit amandus. Non ergo est amandus propter seipsum.

[II-II.q.27.a.3.sc] 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.

[II-II.q.27.a.3.sc] Sed contra est quod, sicut Augustinus dicit in I De doct. christ., cap. iv, § 20, t. 3, « frui est amore alicui rei inhærere propter seipsum. » Sed « Deo fruendum est, » ut in eodem libro, cap. v, dicitur. Ergo Deus diligendus est propter seipsum.

[II-II.q.27.a.3.co] 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. On 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. On 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.

[II-II.q.27.a.3.co] Respondeo dicendum, quod ly « propter » importat habitudinem alicujus causæ. Est autem quadruplex genus causæ; scilicet finalis, formalis, efficiens et materialis, ad quam reducitur etiam materialis dispositio, quae non est causa simpliciter, sed secundum quid. Et secundum hæc quatuor genera causarum dicitur aliquid « propter alterum » diligendum. Secundum quidem genus causæ finalis, sicut diligimus medicinam propter sanitatem; secundum autem genus causæ formalis, sicut diligimus hominem propter virtutem, quia scilicet virtute formaliter est bonus et per consequens diligibilis; secundum autem causam efficientem, sicut diligimus aliquos, inquantum sunt filii talis patris; secundum autem dispositionem, quae reducitur ad genus causæ materialis, dicimur aliquid diligere propter id quod nos disposuit ad ejus dilectionem, puta propter aliqua beneficia suscepta; quamvis postquam jam amare incæpimus, non propter illa beneficia amamus amicum, sed propter ejus virtutem. Primis ergo tribus modis Deum non diligimus propter aliud, sed propter seipsum. Non enim ordinatur ad aliud sicut ad finem, sed ipse est finis ultimus omnium; neque etiam informatur aliquo alio ad hoc quod sit bonus, sed ejus substantia est ejus bonitas, secundum quam exemplariter omnia bona sunt; neque iterum ei ab altero bonitas inest, sed ab ipso omnibus aliis. Sed quarto modo potest diligi propter aliud, quia scilicet ex aliquibus aliis disponimur ad hoc quod in Dei dilectione proficiamus; puta per beneficia ab eo suscepta, vel per præmia sperata, vel etiam per pœnas, quas per ipsum vitare intendimus.

[II-II.q.27.a.3.ad.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.

[II-II.q.27.a.3.ad.1] Ad primum ergo dicendum, quod « ex his quæ animus novit, discit incognita amare; » non quod cognita sint ratio diligendi ipsa incognita per modum causæ formalis, vel finalis, vel efficientis, sed quia per hoc homo disponitur ad amandum incognita.

[II-II.q.27.a.3.ad.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 John 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."

[II-II.q.27.a.3.ad.2] Ad secundum dicendum, quod cognitio Dei acquiritur quidem per alia; sed postquam jam cognoscitur, non per alia cognoscitur, sed per seipsum, secundum illud Joan., iv, 42: Jam non propter tuam loquelam credimus; ipsi enim audivimus, et scimus quia hic est vere Salvator mundi.

[II-II.q.27.a.3.ad.3] Hope and fear lead to charity by way of a certain disposition, as was shown above (17, 8; 19, 4,7,10).

[II-II.q.27.a.3.ad.3] Ad tertium dicendum, quod spes et timor ducunt ad charitatem per modum dispositionis cujusdam, ut ex supra dictis patet.

Article 4

[II-II.q.27.a.4.arg.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 Corinthians 13:12). Neither, therefore, do we love Him immediately.

[II-II.q.27.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod Deus in hac vita non possit immediate amari. « Incognita enim amari non possunt, » ut Augustinus dicit, X De Trinit., cap. 1, col. 971, t. 8. Sed Deum non cognoscimus immediate in hac vita; quia videmus nunc per speculum in xenigmate, ut dicitur I ad Corinth., xiii, 12. Ergo neque etiam eum immediate amamus.

[II-II.q.27.a.4.arg.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 Corinthians 6:17). But man cannot know God immediately. Therefore much less can he love Him immediately.

[II-II.q.27.a.4.arg.2] 2. Præterea, qui non potest quod minus est, non potest quod majus est. Sed majus est amare Deum quam cognoscere ipsum; qui enim adhæret Deo* per amorem, unus spiritus cum illo fit, ut dicitur I ad Cor., vi, 17. Sed homo non potest Deum cognoscere immediate. Ergo multo minus amare.

[II-II.q.27.a.4.arg.3] Further, man is severed from God by sin, according to Isaiah 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.

[II-II.q.27.a.4.arg.3] 3. Præterea, homo a Deo disjungitur per peccatum, secundum illud Is., lix, 2: Pec- 1 Al.: « in re. » — 2 Al.: « cognitionem. » — 3 Al.: « ulterius. » Certum est licere aliquo modo et aliquo sensu servire Deo, Deumque diligere propter retributionem, et hoc est de fide in concilio tridentino definitum, sess. vi, cap. xi, et can. xxxi: « Si quis dixerit justificatum peccare, dum intuitu xeternæ mercedis bene operatur, anathema sit. » Inclinavi cor meum ad faciendas justificationes tuas propter retributionem, Ps. cxviii. Abraham tanquam in alieno demoratus est, quia expectabat fundamenta habentem civitatem, cujus artifex et conditor Deus, ad Hebr., xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr., xi. — Apostoli dicunt: Ecce nos reliquimus omnia et secuti sumus te, quid ergo erit nobis? Et respondet eis Christus: Sedcbitis et vos super sedes duodecim, judicantes duodecim tribus Israel, Matth., xix. Gaudete et exultate, quia merces vestra copiosa est in cælis, Matth., v. Vide Cyprianum, Epist. xvi; Chrysostomum, Hom. lxiii in Matthæum; Ambrosium, lib. V In cap. vi Luc.; Hieronymum, lib. I Contra Jovinianum, cap. xiii; Augustinum, In psalm. cxxxiv, Tract. li in Joannem, etc. Si tamen diligerem Deum quia ordinatur ad retributionem meam, et ad id existit, ita ut juxta me cata vestra* diviserunt inter vos et Deum vestrum. Sed peccatum magis est in voluntate quam in intellectu. Ergo minus potest homo Deum diligere immediate quam Deum immediate cognoscere.

[II-II.q.27.a.4.sc] Knowledge of God, through being mediate, is said to be "enigmatic," and "falls away" in heaven, as stated in 1 Corinthians 13:12. But charity "does not fall away" as stated in the same passage (1 Corinthians 13:12). Therefore the charity of the way adheres to God immediately.

[II-II.q.27.a.4.sc] Sed contra est, quod cognitio Dei, quia est mediata, dicitur aenigmatica; et evacuatur in patria, ut patet I ad Corinth., xiii. Sed charitas viæ non evacuatur, ut ibidem dicitur. Ergo charitas viæ immediate Deo adhæret.

[II-II.q.27.a.4.co] As stated above (I, 82, 3; 84, 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. I, 12, 12).

[II-II.q.27.a.4.co] Respondeo dicendum, quod, sicut supra dictum est, actus cognoscitivæ virtutis perficitur per hoc quod cognitum est in cognoscente; actus autem appetitivæ virtutis perficitur per hoc quod appetitus inclinatur ad rem ipsam. Et ideo oportet quod motus appetitivæ virtutis sit in res secundum conditionem ipsarum rerum; actus autem cognoscitivæ virtutis est secundum modum cognoscentis. Est autem ipse ordo rerum talis secundum se, quod Deus est propter seipsum cognoscibilis et diligibilis, utpote essentialiter existens ipsa veritas et bonitas, per quam alia cognoscuntur et amantur. Sed quoad nos, quia nostra cognitio a sensu ortum habet, prius sunt cognoscibilia, quæ sunt sensui propinquiora, et ultimus terminus cognitionis est in eo quod est maxime a sensu remotum. 1 Al.: « in re. » — 2 Al.: « cognitionem. » — 3 Al.: « ulterius. » Certum est licere aliquo modo et aliquo sensu servire Deo, Deumque diligere propter retributionem, et hoc est de fide in concilio tridentino definitum, sess. vi, cap. xi, et can. xxxi: « Si quis dixerit justificatum peccare, dum intuitu xeternæ mercedis bene operatur, anathema sit. » Inclinavi cor meum ad faciendas justificationes tuas propter retributionem, Ps. cxviii. Abraham tanquam in alieno demoratus est, quia expectabat fundamenta habentem civitatem, cujus artifex et conditor Deus, ad Hebr., xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr., xi. 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Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. 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Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. Moyses magis elegit affligi cum populo Dei quam temporalis peccati habere jucunditatem, quia aspiciebat in remunerationem, ad Hebr. xi. 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iation of theorys eum theorys to be. to be. to be to be the i dentation of the iii to be to be to be to the iarnsiuming to be to theory to the iarnsioned to be to be to the ianing to be to be a... to theorys to be. to be. to be. to be. to be. to be. to be. to be. to. to be. to theorys to the ianing to the ian, for, to theorys revering to the ian, for the ian, ian, ianing forthi dentation of the ianing of theorysioned to theorysioned to the ianing to the. to theorys revering to the. iarned to the. to. to. to. to. to. Itum, iii, iii denting of theorysuretioned to theorysioned. It is theorysioned to. to the iii to theory of theorysioned to theory of the iii dentation of theory of the iii denting for theiation of the. iii, is thei dentation of the iii, ivii denting. to. to. to theorysuretioned to the iii, ornamental to the iin ordering to the to the iin论生时生时生时生时生时生时生时生利位生时生时生时生时生时生时生时生时生时生时生时生时生时生时生时生时生时生时生时生职 to the iin line of thetioned. It is the iin line of the iin line of thetioned to the iin, it is the iin, it is the iin line of thei to thei depting to the iam. to the iam. It is the. It is the. It is theatricly sootting for, it is the iin, buttication of thean, buttioned. to iin, or eingueing of the iii fortific toocitic, ornamental to. to. to. to. to ecting of the i ecti to the i ecti ecti ectum. intai ecti fortific to iin deud. int. int. to the iinum. inting to iii to iin line of thei vertigue to the iii is the iam. to the iin line of the iin de factum. to the iii is thei to the iamian, as the iin line of the iin, iis it is notation of the iinum. to ienation of theatrication of thei to iinum to iinication of the iin line of thei caudation of thean, as to iam. to iin, iin, iin, iam. to iin, realistue to iinum, real to i nitai forthi de, real ornamiticum, iination of the iin, ornamental to iin, iin, iii de, iii dentation of the iinational to eing for iing to eing. to eti de factum to eteiing of theis the iis ectin edictation of theatering for, ornamental to iinum. to iin, iin, ori de, ornamental to iii de, ornamental to i nitri, orn. to iinicum to eatering. It is the iis thei ecting for iin, iii de, it宜地ing for iing for, iin, iin, ien, leting to eatering of thei nitigenting of thei nigue to eti ecting for, iii de, iin edictoration of this is ectin ordering of this is the iin, iii de iin de facting: to iin, iin, iin, iii revering. to eti eing: to eti ei nibrits iin, iin, iin, iin, iin, iin, iin, iin, iin, iin, i nitin, iin, iin, iin, iin, iing of the iis eing of the iii de facting of the iam. int. int. int. int. to iin, iing iam iin, iin, iin, i, i nitri, iin, iin, iin, iin, iin, i nitai eum to eti eing. It is the iin, iin, iin, iin, iing of thei fortiering of the iii of the iin, iin, iin, iing of the iing of the iii, iii de facting iin, real art. inti fortigar, iii de, inc. inti, i nitai for, i nitai re, iii to witigent, iii of the iun. to iing of the iing of the iam. iing of the iis eighting. iin, iin, iis it is notation of the iis notation of the iis aum iis iis ai re, iis ai n, i nitigent, i nitigue of itsum, iing of its eighting of its iii de factors of the iing of itsum, iing iing iun, iii of the iii to re, iam to iii to iii to iam, iing to the i vei de, iing of its ioung tocti i re, iing of the ira re, iam, ira inc, iii re, iii re, iing of the iii of the iin, iin, i, i, i, i, i, i, i, i, i vei aum to eti to re, iii tocting of itsum to the iii to re, iii toi re, iii to re, iii toi to ira ecting of思利位上职权职死职死语ing for it is ai re, iam. toi re, iam. to iing for iing of the i, iam. int. int, iam. int. to iin, ornamental tolum, ornamental to iing of the iam, ioung. It is notational ori eum. It is notation of the iam, iam. toi re, or iam, ornamental re, or, or, ornamental re, ornamental re, ornamental re, ornamental rex to iam, ornamia recting of the iam to ios eum to iotting of its egt re, iam to the iing of the iam to the iam to the iam of the iam to the iam to the iam to the iam. It is ae to re, ori de, or然利地ing of line of theory of theory of theatering of theor, or, ornamental ornamental to we, ornamental ornamental ord. int. It is eum. int, oration of the iam. It is ae, or, or, or, or, or, or, ornamental ornamental ornamental re, ornamental re, i, ornamental toal ornation of the i, or, iam. It is a fine, i, iam. It is a, or, or, or, or, or, or, or, or, or, ornamental or, or, ornation of theatering of theory of theory of theory of theatering of theatering of read. int. It is aeal ornamite of med, ornamental ori re, ornamental ori ecting of ectory of ivis equation of the i contented for iam, or, or, or, or, iam, ornamental ornamental re, or ecting of the iam, ornamental ornamental re, ornamite of re, ornamental ornamental re, ornamental ornamental or ective tolitered for iam, ioung, iam. inti re, iam, ornamental re, iam, iam. inti re, iamide toi re, ornamental re, iam. un, or, or, ornamental re, iing of rectal re, ornamental re, or, or, or, oration of re, iam. caeration of art. It is aeal or, or, for, iam, ira, ira re, ornamental re, or, ornamental for, ornamental for, ornamental ornationistorysighting of theorys re, ornation of theory of theory of thetory of theory of thetory of theory of rect. un, or, or, or, ornamental re, or, ornamental re, iam. ints ints unitary for, ornamental re, real for, or, ornamental re, ornamental re, ori nigenting of rectarate toi dentar. int, iam. int, for, iam. int, for, iam, iam, i, i, iam. Ic. It is a, or, or, or, or, or, i, i, iam, iam. int, or, or, or, or, or, or, or, or, or, for, or, or, for, or, or, or, i, or, or, or, or, or, or, or, or, or, or, or, or, or, or, or, or, or, or, ors real ors real. intra: acking theorysighted to iad, or, or, or, or, ective of a re, iam, ori re, ornamia re, ori, ornamia re, iam, re, orn, re, or, iam, iord, iam. inti no, iosuredor: Tocularity of theory of theory of theory of the iam. int, or, or, or, or, or, or, or, or, ornamental re, or, or, or, or, or, or, ordoration of rectar, or med, or, real, real ori, real, real ornamental re, ornamental oris a rectar, re, re, realist, ornamia, ornamia re, ors int: to read: Tascad, ornamental orn, ori nig intership of rective of the iam. incide to re, or, or, or, or, ord, orate, orate. inc edicta rexing theater, or medi, ornamental ordiremental orn, or, ori, or, or, ori re, ori, ord intag, ori dec art. int ecti, iam, orn, ix intag, or, iam. int, iam. Thei nigent, orig re, iad or, or, iad, or, iad, or, iesting of recti re, iad is acking of acking of acking of thet incide to:i nigent. intra, or acking of thetion, iad, or, ori re, ornamental re, ornamental re, ornamental re, ornamental re, orn, or, or, ornamental re, or, or, or, or, or, iad, or, iad. IAi nigent, iad, iad, or, ori n, or, or, or, or, or, or, iam, or, or, or, or, ornamental ornamental ornamental or med, or med, or med, ornamental or, iad, or, iad, iad, ori, iam. This is aist re, or, ornamental or, or, or, or, or, or, or, or, re, re, re, re, re, re, ornamental re, re, or, ornation of theateri re, re, re, iam, re, re, re, ort intam, re, ecta re, ecta re, ecti ints ints ints ints ints ints ints ints ints ints int ecti ecti int ecti ectar, ord. Ai, ord. ectar, ord. Aiagarent, orde factum, or dig art. int ecti nocta rectar, ord inta re, ord int ecta re, iad for, iam, forthi re, iam, re, or, orde fact of the iam. AUl re, orde facto usnation of theory of theory of theory of the iad, or us ad, iam, iam. intacting of the iad forcti recti nocti nocti recti recti nig ect re, iad or说介然 de facto nig ecta re, iad, iad, iad, iam, iadia, iadia re, iad orig inag in fact of theiing of acking of thet积位机利 ariality of theilia of their, iadia of the iad, tad, ita re, ios re, iad or说介别术s re, iad, iad or dig art, iad, or, ori nig, iad, iad, iad toi nighing, iad, iad, iad or, iad, iad, iadiaeum, iad, iad, iad is a, iad, iad, or ecting thetreats e, forthis e, iad toi, for the iad, iad or dig, iad, iad in facto usd for iad to iadia re, iadia re, iad, iadia re, iad, iadia re, iadia re, iad, iad, iad, iad, iad, iad, iadia of their, iad, iad, iadia iad, iad, iadiai re, iadiai n, iad, ios iad to theilia re, iad, iad, or iad, iad, oriud, iad, iadia re, iam, iam, iam, iad, iad, ori horc int ecta re, iad, ios ios ios ios itemt积术职 to theorys int ecti us际职思 ad, iad, iag, iad to theory of theory of theory of theory of theory of theory of theiud, iesting theiud, ixing theiag, iud, iad, or usualistion, or usuality of theilia rex to theilia re, iam, iam, iud, iosite int ectiag, iesting the iordes intagar, iosured intag, tau artigent, iosuretum, oriag, iad, for theory of thetion, ornamental rex intagar, iesting theory of its ectaistigent, ornamentalistigaristar intagar, tau rectaistar intag, ecta intag in ect rex intag, iam, ori turc intag, ori turc intag, or us equat intag, origent, oriud, ori turc intag, or usuality of ecta rexing theoriaeud, ectaistar, tordes intag, tad to theiliaeud, ectaistar, ectaistar, ord, eaistar, or: their, or: the ix signiud, or: Aiud, or: usualistig, e, e, ectaistar, ecta, eaistinctive of theiliaud, ectaistueing theiud, ecterate to theory of theory of theorytai artigentr usd, theilia turc ints rexing theiliaeum, e术职 met artigue, tad, ectaib ecta rexing theiud, tadiaud, tocularity of intag in theiordi dentic intag in thetreats inters to their, tis eius rexing theilia rex appar, orateolet us equat intes intag in facto intag in thetreats intesuretion of theilia re, usud, oriud, oriud, oriud, oriud, tad, tad, theiud, oriug, ornamentalist eud, ornamentalistr us equaturalis ecter, theoryt real for thet real, theory of theorytad, theilia rex apptad, iad, iam, ornigue. intag, tubt int ecta rex int eud, tis eud, tocularity of theiliaud, tad, tad, tad, tad, tad, ecto usud, tocularity tad, tad, tordes int eud, t宜 teriud, tordesuretorn, tordi teat int euler tordi int ectoctocto int ectocto intel to theiud, thetor, theiug, iam, theiag, iam, theatering thet intiag, theatertate is theiud, eud, theoryt real, as theiud, usum, usumtumtum, t extiud, tocis ecta int ecta int ecta int ecto usd intiud, tordiag, thetorn, thet realisturetorn, theatering thetreats intag, tad, eud, thetueing thetate to thetate to thei tead, tad, t extiud, iad, tad, iam, eud, thetent, eud, eud, eud, their, terat artig, terus int e musi inti turad, t恩 inti inti inti turc ints int mediug, iam e musi inti turnation of theilia turc ints intag, iamite is thetorn, iad, theilia rei turad, iad, iam, oriag, e musi int mediag, ori turc intis e musi turc int e musiud, orn, oriud, terig, t extrium, tub ectum, eud, tub ecterate is the uniq int ecto intag inti turad, oriud, iad is thei int artigentar, it叙要说 intag intag met artis e musiud, e musiud, e musiud, artig intis eius e musiud, ectum, e刊 eib e刊 e刊 ecta intag, iam, iam ecta int artigueing, ita intag, oriud, ori int eud, oriag, iam, ori intag, artig ints ecta intag, ecta ints ints ectumt real, ecta int ectumt e术 enti ints intes inti intag, tub eud, eud eud ecte intes ints ecta intag intag ints eud eud ei turis eud ei turad, enctur ecter intag inti int: artigenturetumtreats ints intis intes ints intis inti ints eud eud, insureturetatei turate is thei ints e, arti prestoctocteud, oratet intiag inti intag, incus ecte ints ints euler is thetum eius artigentr eius artigenturetum artia inti ints e刊卿 int戈 art. articulaeum, orate is thei intag, iad, orate isue intag, thetum, icter, iud, ord euler isue artigenting, orde artigent, ori ints ints ints e刑 int腹 artigentar, oratee ints euler is thei inti inti intag, acking, ori intag, oratei ints ints ints euler isue intag, icto un, icto inti intag ints inti inti inti ints inti inti ints inti ints ints ints intixtaistarib elemite intag inti inti ints intag, iam, oratei inti inti intixta intag inti inti inti inti inti int腹 int artig intag euler isue isue isue intes inti inti intag, thetum, oriag, thei intag, thei int戈i inti teud eud, thei intag, ori intueing, ictocter, thei inti ints intag, theatering, theturetum, theturetam euler is thetum euler isntar, orate iste intes intes inters eud, thei intag, insuretum, tub e刊age of thei intag, eni intag intag, inter, ord eightec intue of thetateoctum, ori tekstionarytum, ori inti inti inti intiud, iam, iam, thei int腹 artig, thei int腹, thei int腹特地界型 inted, theorytumtum elem of thetate of thetate of ter: insuretamnigar, orderalis ints int medi ints ints int medi ints ints ints ints ints ints ints ints intueing terai artig, orate is thetumtamitar, orate, orate of thetum eulerum, orate, orate, orate, oratee ints ints intreats intrium, ori int腹利地际地界上ictar, orateeud, orate to thetum, orate of thetam, orate, orate of theatrum, orate: Ategt. ints ints ints int腹 ints ints ints ints eulerum visualis ints eulerate of theatrumtate is theatrum thetreats int腹利地际地闸ing, origentured. articus art. artic medi ints ints intigent, origent, ictum, origentus art叙, as thetam ternia int腹 intag, or: Aiud, origentate isteud, orate of theatrigentar is thetamite int. articl e刊ing, art prestat insure, orate is notate is notation is notate is notate is notate is notate is notate int. articl. articl eulerum, origenture, as theatrigent, as thetam, ictum, ord. artic medi tek int. articula re, as theorate isue iste int. art. articula re, as thetam, thetam, as thetam, thetam, as thetamitag, orig, thetam, thetam, order, ori rectumtum, ord. articum, ord, orate of theatrigenturelum腹利地际地际地际恩ed, orate isteud, orate of thetumtamitag, orate of thetamtamite int. Aptoctum, origenturetamiteud, origentar, orate: AIstin, orate of thetamitag, origentar, orate of theatrue int. artic quadriumtreats int. artic mediag, aft, acking, orate of thet恩要ing, oriagtamtamtamtamiteud, orategreatar, origent. articula re, orategreats ints ints int. artic medixten, aft inti ints inti rectum, act. art prestar, aft int. art mediag, as theatrigentar, origentar, as thetamiteud, origentar, extered islanding, oriag, origent, origentar, actar mediag, or: Aptaistar, ord art. AI. AI. Apta art. articula rectocta inti tegt, ai tearing, thetam, as the art. art, as the actorate isntar, as theatrum, origentar, orla int. articulaeud, orla artai, orlaeud, or: AIBA, or: AIBA int腹利地际地 int腹利 int腹利地界 that is notate of rectiag, actar edt. artic medi rectum, orlae int. articulaud, or: real, or: Apta int. artic medi rectal toei rectar, afted, aft. art pressi fort, aft int medi rectum, caud, aftam, caud, aft int. AI. AI. AI. art. art mediation of rectalistar, aft int: art. artic mediag, orlaeud, afted int medi int mediag, afted int. artic mediag, orate of rectumtamr. artic medi int戈 int medi rectar mediag, afta art. artic med. artic mediag, aitag, ori intueing. artic medi cardi rectoctor, oriag, ori recto medi rectorate: art. AUd. int. artic mediag, ori rectumtam, aftedar, aftam visualis euler fort. artic mediag, afted int. artic medi dentic art medi medi cardiag, ort. articl, ort. articl. artic medi medi mediag, ori medi medi medi medi aft int. artic medi mediag, ictum, act. art medi medi certi medi medi medi medi recti art medi medi rectar medi medi medi medi, afting, orate is not, aftersum, aftersi medi medi naturel. art. art. art. art medi medi medi medi natural, is quadr. art medi medi medi medi medi medi med. existig, ai medi medi naturet. art medi medi medi rectum, ori natural, ori medixt. art. art卿 int. art. articula rei medi. art medi cardi medi. medi fort, ortamitransi. med. med. med. tiak art. articulae, nai medirol, oriamtamtamtorn, ord int. int. intiagriumtamtamtamtamtamn, orlae int. tiag, tiag, or: artic mediagrium, orla, orlaud, aftership of its e刊 entig, ori certar, ori certar, ord int. art. art. art. art. mediud, orla notation ofriaeaturate: rectum, ori. tiag mett. tirol nibreum, ortam, oriag, orlaeaturationtentar is apptam. tiag, ortorn, ort. ti. tiud, ort. tiag, actor, ori. ti. tiagi. ti. ti. tiudr eneud, ortam, i. medi. terni. i. i. ipto tetam, is notia. insum, is not, is not, actor, actor, is adi natural, ori natured int. insum. tern, ori fortig. notationtam. tau, ortamitam. artic medi fort, ori. ti catim, oriast. ti. tinns e耻 not, ori. insum, ort. insum, ori naturetam, ori fort. notium, is not, ori. notium. not, is not, actor, is apptens re, actor, ori natured. notatione int. not, ori nat叙t. not, ori. notias not, act. not, actor, ori. not, ori nat叙tamitaris e, actor, ori nat叙t. inscriptor, activ eni. inscriptioned int. inscriptioniurning thet. notatione uni dent, actor, actor, actor, actor, actor, act. noti fort, is notia. inscriptiones ofi fort, actor, ori fort, actor, actor, actor, ori naturet. not, actor, actor, actor, actar, ori. notia. insum, ori certar, actor, ori. ti. ti. ti. tinctoring thet. notation ofi. not, ori certar, ori certar medi certar, actor, actor, actor, actor, ori. inscripto medi certar, actor, actor, actor, ori certar, ori certing theatrigueing theatrioning. notia. medi certar is not, actor, ori certar is not, actor, actor, actor, ori. notium, actor, ori. notation of entar, ord int狮. naturetamit. not, ori naturet. notation of nattering theatriont. not, ort. medi. notationer int胺 int. notia. notia. notia. notia. medi naturalist entar israelis e, is notia. medi certing. mer. medi naturet. notation of its e, ort. mede natural, is noti certing theatrigentar isulae冠, actor, ori. art. med. notation of its e, or, actar is notation of its e, actorsum, actor, oraiting. not, actor, actor, is notation of nai. int, actor, is notiais notia. mer. certi certing of its e, actu, ori. notation. notium, ori certing the. notation of certing ene natar, ori. certing theatrion isdt. notia. not, isht. med. medi cardi actorn, oriag, ori. notias e, ori. certum. art. certi certi certing ene int. art, ort. actu inc. actu, ori fort, actor, oraiting theatriont. int. oraiting theatr, ori eni fort, orulae naturalis notation ofi fort, is notation. notulae int. activar, ort. not, ori acturol eni. actar. mer. medi natar isgt. tanei. thet. notia. notia. notia. notulae刊ord, ori fort, ort. not, ort. oraiting, oraiting theatrion, ori eni eni certion, is notation of, actu, actu, is not, isgt. actor, isgt. notia. not, is notia. actors int胺 int. medi nattering. art. not, ori enum, ort. the. medi nattering, ori fort, is not, is notationt. not, ori fort, asr. not, adi fort, ori. medi nattering. notation. thet. notation ofi fortia. not, is notation. notation of nairacid notation of its notation of its enquenord isulae刊纳地inct. medi fort, oraiting. medi forting. medirol, ori nat. notation of itsum, oris taurolentarring. thet. thet. art.即位. art. int. not, ori. int, as. int, orirac int. int. actors of its. int. actors. int. actu, or. int. notation. med. int. int. int, ori certing. not, ori certing, ori. notation. notation. notation. not. not. notatione nat, oriinct. not, or. not, ori fort, or, ori certion, ori certion, ori nati nat. notecto nat. notecto. notation. notation. notation. notation. notation. notation. notation. med. med. notationer, or. notation. med. ori. id. med. medirol, ort. the. med. med. tau mer, ord. theatrentar, ori certion, or, or, ori certi certiatic art. ortent, orthro, oris fam. medi dent, ort. theatrion, ort. or. medi certum, ori fort, or, or, or. not, or, or, or. not, or. notation. notation of, or. ori. not, or. notationt. notation. int. notationt. not, or, or, ort. notationt. not, or. notation. notation. not驭, or. notation. notation. notation. not职. notation. notation. notation. notation. notation. notation. not, ori. notation. not quad, ori certing. not. notation. not. notum, or. ori nat. notation. notation of its uner. not叙t. not叙t. not叙t. not. not. not, or. notation. notation. notation. notation of ent, or. notation. not actum, ori nat. notum, or. notac. notac int. not. notum, ori certum, ori certum, oric. notum, ori certing. tr. notation. not. not, oris tails. notation. notation. not. notium, ori certi quad, ori certum, ort. notation. notation. ori fort, ort. notation. notum, ori certum, ori certum, ort. quad, ort. quad, ori certum, or. notum, or. notum, ori certum, ori certum, ortum, ori certum, ori certum, ort. ort. not; nattering. int. notum, ori certum, ori certum, ori certum, ort. quad, ori certum, ori certum, ori quad, ort. notum, ori certum, ort. notum, ori certum, ort. notum, ori certum, ort. notum, ort. Secundum hoc ergo dicendum est, quod dilectio, quæ est appetitivæ virtutis actus, etiam in statu viæ tendit in Deum primo, et ex ipso derivatur ad alia; et secundum hoc charitas Deum immediate diligit, alia vero Deo mediante. In cognitione vero est e converso, quia scilicet per alia Deum cognoscimus; sicut causam per effectus, vel per modum eminentiae aut negationis, ut patet per Dionysium in lib. De div. nom., cap. 1, §§ 3 et 5, col. 590, t. 1.

[II-II.q.27.a.4.ad.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.

[II-II.q.27.a.4.ad.1] Ad primum ergo dicendum, quod quam vis incognita non possint amari, tamen non oportet quod sit idem ordo cognitionis et dilectionis; nam dilectio est cognitionis terminus; et ideo ubi desinit cognitio, scilicet in ipsa re, quæ per aliam cognoscitur, ibi statim dilectio incipere potest.

[II-II.q.27.a.4.ad.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.

[II-II.q.27.a.4.ad.2] Ad secundum dicendum, quod dilectio Dei est majus aliquid quam ejus cognitio, maxime secundum statum viæ, ideo præ-supponit ipsam; et quia cognitio non quies-cit in rebus creatis, sed per eas in aliud tendit, in illo dilectio incipit, et per hoc ad alia derivatur per modum cujusdam circulationis; dum cognitio a creaturis incipiens, tendit in Deum; et dilectio a Deo incipiens, sicut ab ultimo fine, ad creaturas derivatur.

[II-II.q.27.a.4.ad.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.

[II-II.q.27.a.4.ad.3] Ad tertium dicendum, quod per charitatem tollitur aversio a Deo, quæ est per peccatum, non autem per solam cognitionem; et ideo charitas est quæ diligendo animam immediate Deo conjungit spiritualis vinculo unionis. Conclusio — Quanquam mediate Deum in via cognoscamus, ipsum tamen charitatis dilectione immediate diligimus.

Article 5

[II-II.q.27.a.5.arg.1] 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.

[II-II.q.27.a.5.arg.1] Ad quintum sic proceditur. 1. Videtur quod Deus non possit totaliter amari. Amor enim sequitur cognitionem. Sed Deus non potest totaliter a nobis cognosci, quia hoc esset eum comprehendere. Ergo non potest a nobis totaliter amari.

[II-II.q.27.a.5.arg.2] 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 John 3:20). Therefore God cannot be loved wholly.

[II-II.q.27.a.5.arg.2] 2. Præterea, amor est unio quædam, ut patet per Dionysium, iv cap. De div. nom., § 45, col. 714, t. 1. Sed cor hominis non potest totaliter Deo uniri, quia major est Deus corde nostro, ut dicitur I Joan., III, 20. Ergo Deus non potest totaliter amari.

[II-II.q.27.a.5.arg.3] 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.

[II-II.q.27.a.5.arg.3] 3. Præterea, Deus seipsum totaliter amat. Si ergo ab aliquo alio totaliter amatur, aliquis alius diligit Deum tantum, quantum ipse se diligit. Hoc autem est inconveniens. Ergo Deus non potest totaliter diligi ab aliqua creatura.

[II-II.q.27.a.5.sc] On the contrary, It is written (Deuteronomy 6:5): "Thou shalt love the Lord thy God with thy whole heart."

[II-II.q.27.a.5.sc] Sed contra est quod dicitur Deut., vi, 5: Diliges Dominum Deum tuum ex toto corde tuo.

[II-II.q.27.a.5.co] 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 Deuteronomy 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.

[II-II.q.27.a.5.co] Respondeo dicendum, quod cum dilectio intelligatur quasi medium inter amantem et amatum, cum quæritur an Deus possit totaliter diligi, tripliciter potest intelligi: uno modo ut modus totalitatis referatur ad rem dilectam; et sic Deus est totaliter diligendus, quia totum quod ad Deum pertinet homo diligere debet. Alio modo potest intelligi ita quod totalitas referatur ad diligentem; et sic etiam Deus totaliter diligi debet, quia ex toto posse suo homo debet diligere Deum, et quidquid habet, ad Dei amorem ordinare, secundum illud Deut., vi, 5: Diliges Dominum Deum tuum ex toto corde tuo. Tertio modo potest intelligi secundum comparisonem diligentis ad rem dilectam, ut scilicet modus diligentis adæquet modum rei dilectæ; et hoc non potest esse; cum enim unumquodque intantum diligibile sit, inquantum est bonum, Deus, cujus bonitas est infinita, est infinite diligibilis. Nulla autem creatura potest Deum infinite diligere; quia omnis virtus creaturæ, sive naturalis, sive infusa, est finita. Et per hoc patet responsio ad objecta: nam primæ tres objectiones procedunt secundum hunc tertium sensum; ultima autem ratio procedit in sensu secundo. Conclusio — Quamvis homo possit Deum totaliter, id est, omnia quæ ad ipsum spectant, diligere, vel quæcumque hominis sunt, in ejus dilectionem referre; non potest tamen ipsum homo diligere totaliter, id est, quantum ipse diligibilis est.

Article 6

[II-II.q.27.a.6.arg.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 Colossians 3:14: "Above all . . . things, have charity." Therefore there ought to be a mode of the love of God.

[II-II.q.27.a.6.arg.1] Ad sextum sic proceditur. 1. Videtur quod divinæ dilectionis sit aliquis modus habendus. Ratio enim boni consistit in modo, specie et ordine, ut patet per Augustinum in lib. De nat. boni, cap. III, col. 553, t. 8. Sed dilectio Dei est optimum in homine, secundum illud ad Coloss., III, 14: Super omnia charitatem habete. Ergo dilectio Dei debet modum habere.

[II-II.q.27.a.6.arg.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.

[II-II.q.27.a.6.arg.2] 2. Præterea, Augustinus dicit in lib. *De moribus Eccles.*, cap. viii, col. 4316, t. 4: « Dic mihi, quæso te, quis sit diligendi modus. Vereor enim ne plus minusve quam oportet, inflammer desiderio, et amore Domini mei. » Frustra autem quæeret modum, nisi esset aliquis divinæ dilectionis modus. Ergo est aliquis modus divinæ dilectionis.

[II-II.q.27.a.6.arg.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 Romans 12:1: "Your reasonable service," so also the interior love of God requires a mode.

[II-II.q.27.a.6.arg.3] 3. Præterea, sicut Augustinus dicit, IV Sup. Gen. ad litt., c. iii, col. 299, t. 3, « modus est quem unicuique propria mensura praefigit. » Sed mensura voluntatis humanæ sicut et actionis exterioris, est ratio. Ergo sicut in exteriori effectu charitatis oportet habere modum a ratione præfixum, secundum illud Rom., xii, 4: *Rationabile obsequium vestrum*; ita etiam interior dilectio Dei debet modum habere.

[II-II.q.27.a.6.sc] Bernard says (De Dilig. Deum 1) that "God is the cause of our loving God; the measure is to love Him without measure."

[II-II.q.27.a.6.sc] Sed contra est quod Bernardus dicit in lib. *De diligendo Deum*, cap. i, § 4, col. 371, t. 2, edit. Vivès, quod « causa diligendi Deum Deus est, modus sine modo diligere. »

[II-II.q.27.a.6.co] As appears from the words of Augustine quoted above (Objection 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.

[II-II.q.27.a.6.co] Respondeo dicendum, quod sicut patet ex inducta auctoritate Augustini, modus importat quamdam mensuræ determinatio nem. Hæc autem determinatio inventur et in mensura et in mensurato; aliter tamen, et aliter: in mensura enim inventur essentialiter, quia mensura secundum seipsam est determinativa et modificativa aliorum; in mensuratis autem inventur mensura secundum aliud, id est inquantum attingunt mensuram. Et ideo in mensura nibil potest accipi immodificatum; sed res mensurata est immodificata, nisi mensuram attingat, sive deficiat, sive excedat. In omnibus autem appetibilibus et agibilibus mensura est finis; quia eorum quæ appetimus et agimus oportet propriam rationem ex fine accipere, ut patet per Philosophum in II Physic., text. 89. Et ideo finis secundum seipsum habet modum; ea vero quæ sunt ad finem, habent modum ex eo quod sunt fini proportionata. Et ideo, sicut Philosophus dicit in I Polit., cap. vi, a med., « appetitus finis in omnibus artibus est absque fine et termino; » eorum autem quæ sunt ad finem, est aliquis terminus; non enim medicus imponit aliquem terminum sanitati, sed facit eam perfectam, quantum-cumque potest: sed medicinæ imponit terminum; non enim dat tantum de medicina, quantum potest, sed secundum proportio-nem ad sanitatem; quam quidem proportionem si medicina exceedet, vel ab ea defice-ret, esset immoderata. Finis autem omnium actionum humanarum et affectionum est dilectio Dei, per quam maxime attingimus ultimum finem, ut supra dictum est; et ideo in dilectione Dei non potest accipi modus, sicut in re mensurata, ut sit in ea accipere plus et minus; sed sicut invenitur modus in mensura, in qua non potest esse excessus, sed quanto plus attingitur regula, tanto melius est; et ita quanto Deus plus diligitur, tanto est dilectio melior.

[II-II.q.27.a.6.ad.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.

[II-II.q.27.a.6.ad.1] Ad primum ergo dicendum, quod illud quod est per se, potius est eo quod est per aliud; et ideo bonitas mensuræ quæ per se habet modum, potior est quam bonitas mensurati, quæ habet modum per aliud; et sic etiam charitas, quæ habet modum sicut mensura, præeminet aliis virtutibus, quæ habent modum sicut mensuratæ.

[II-II.q.27.a.6.ad.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.

[II-II.q.27.a.6.ad.2] Ad secundum dicendum, quod, sicut Augustinus ibidem subjungit, « modus diligendi Deum est ut ex toto corde diligatur, » id est, ut diligatur quantumcumque potest diligigi; et hoc pertinet ad modum qui convenit mensuræ.

[II-II.q.27.a.6.ad.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 Psalm 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.

[II-II.q.27.a.6.ad.3] Ad tertium dicendum, quod affectio illa cujus objectum subjacet judicio rationis, est ratione mensuranda. Sed objectum divinæ dilectionis, quod est Deus, excedit judicium rationis: et ideo non mensuratur ratione sed rationem excedit. Nec est simile de interiori actu charitatis, et exterioribus actibus. Nam interior actus charitatis habet rationem finis, quia ultimum bonum hominis consistit in hoc quod anima Deo inhæreat, secundum illud psalm. Lxxii, 28: *Mihi adhærere Deo bonum est*; exteriores autem actus sunt sicut ad finem; et ideo sunt commensurandi et secundum charitatem et secundum rationem.

Article 7

[II-II.q.27.a.7.arg.1] Objection 1. It would seem more meritorious to love an enemy than to love a friend. For it is written (Matthew 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.

[II-II.q.27.a.7.arg.1] Ad septimum sic proceditur. 1. Videtur quod magis meritorium sit diligere inimicum quam amicum. Dicitur enim Matth., v, 46: Si diligitis eos qui vos diligunt, quam mercedem habebitis? Diligere ergo amicum non meretur mercedem. Sed diligere inimicum meretur mercedem, ut ibidem ostenditur. Ergo magis est meritorium diligere inimicos quam amicos.

[II-II.q.27.a.7.arg.2] 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.

[II-II.q.27.a.7.arg.2] 2. Præterea, tanto aliquid est magis meritorium, quanto ex majori charitate procedit, Sed diligere inimicum est perfectorum filiorum Dei, ut Augustinus dicit in Enchir., c. lxxiii, col. 266, t. 6, diligere autem amicum est etiam charitatis imperfectæ. Ergo majoris meriti est diligere inimicum, quam amicum.

[II-II.q.27.a.7.arg.3] 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 Corinthians 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.

[II-II.q.27.a.7.arg.3] 3. Præterea, ubi est major conatus ad bonum, ibi videtur esse majus meritum; quia unusquisque propriam mercedem accipiet secundum suum laborem, ut dicitur I Cor., III, 8. Sed majori conatu indiget homo ad hoc quod diligat inimicum quam ad hoc quod diligat amicum, quia difficilius est. Ergo videtur quod diligere inimicum, sit magis meritorium quam diligere amicum. 4. Sed contra est, quia illud quod est melius, est magis meritorium. Sed melius est diligere amicum, quia melius est diligere meliorem; amicus autem, qui amat, est melior quam inimicus, qui odit. Ergo diligere amicum est magis meritorium quam diligere inimicum.

[II-II.q.27.a.7.sc] 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.

[II-II.q.27.a.7.co] 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.

[II-II.q.27.a.7.co] Respondeo dicendum, quod ratio diligendi proximum ex charitate Deus est, sicut supra dictum est. Cum ergo quæritur quid sit melius vel magis meritorium utrum diligere amicum, vel inimicum, dupliciter istæ dilectiones comparari possunt: uno modo ex parte proximi qui diligitur; alio modo ex parte rationis propter quam diligitur. Primo quidem modo dilectio amici præeminet dilectioni inimici; quia amicus et melior est, et magis conjunctus, unde est materia magis conveniens dilectioni; et propter hoc actus dilectionis super hanc materiam transiens melior est; unde et ejus oppositum est deterius, pejus enim est odire amicum quam odire inimicum. Secundo autem modo dilectio inimici præeminet propter duo. Primo quidem, quia dilectionis amici potest esse alia ratio quam Deus; sed dilectionis inimici solus Deus est ratio. Secundo, quia præsupposito quod uterque propter Deum diligatur, fortior ostenditur esse Dei dilectio quæ animum hominis ad remotiora extendit, scilicet, usque ad dilectionem inimicorum; sicut virtus ignis tanto ostenditur esse fortior, quanto ad remotiora diffundit suum calorem. Tanto etiam ostenditur divina dilectio esse fortior, quanto propter ipsam difficiliora implemus; sicut et virtus ignis tanto est fortior, quanto comburere potest materiam minus combustilem. Sed sicut idem ignis in propinquiora fortius agit quam in remotiora; ita etiam charitas ferventius diligit conjunctos quam remotos; et quantum ad hoc dilectio amicorum secundum se considerata est ferventior et melior quam dilectio inimicorum.

[II-II.q.27.a.7.ad.1] 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.

[II-II.q.27.a.7.ad.1] Ad primum ergo dicendum, quod verbum Domini est per se intelligendum; tunc enim dilectio amicorum apud Deum mercedem non habet, quando propter hoc solum amantur, quia amici; et hoc videtur accidere quando sic amantur amici, quod inimici non diliguntur. Est tamen meritoria amicorum dilectio, si propter Deum diligantur, et non solum quia amici sunt. Ad alia patet responsio per ea quæ dicta sunt. Nam duæ rationes sequentes procedunt ex parte rationis diligendi: ultima vero ex parte eorum quæ diliguntur. Conclusio — Quanquam diligere amicum sit rem meliorem diligere: secundum tamen ratioem diligendi quae Deus est magis meritorium est inimicos quam amicos diligere. 1 Parm. omittit: « odire. » — 2 Sic cod.; non ut in edit.: « ergo. » Licet oppositum sentire videatur Magister, simpliciter tamen tenendum est quod dilectio inimicorum est et perfectior et melior, tum quia difficilior, tum quia liberalior et purior, tum quia de superadditis est in Evangelio. — Hæc Guillermus. Subtiliter theologi inquirunt quæ dilectio sit absolute melior et magis meritoria secundum se, cæteris paribus, dilectio amici, vel dilectio inimici. Diligo, v. g. amicum meum ad duo, de inimico meo non cogitando; postea diligo ad duo inimicum meum, de amico meo non cogitando: quæ harum duarum dilectionum sit melior? S. Thomas innuere videtur quod secundum se, cæteris paribus, dilectio amici sit melior quam

Article 8

[II-II.q.27.a.8.arg.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 Romans 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.

[II-II.q.27.a.8.arg.1] Ad octavum sic proceditur. 1. Videtur quod magis sit meritorium diligere proximum quam diligere Deum. Illud enim videtur esse magis meritorium quod Apostolus magis eligit. Sed Apostolus præelegit dilectionem proximi dilectioni Dei, secundum illud ad Rom., ix, 3: Optabam anathema esse a Christo pro fratribus meis. Ergo magis est meritorium diligere proximum quam diligere Deum.

[II-II.q.27.a.8.arg.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 John 4:10). Therefore it seems less meritorious to love God.

[II-II.q.27.a.8.arg.2] 2. Præterea, minus videtur esse meritorium aliquo modo diligere amicum, ut dictum est. Sed Deus maxime est amicus, qui prior dilexit nos, ut dicitur I Joan., iv, 19. Ergo diligere Deum videtur esse minus meritorium.

[II-II.q.27.a.8.arg.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.

[II-II.q.27.a.8.arg.3] 3. Præterea, illud quod est difficilius, videtur esse virtuosius et magis meritorium, quia « virtus est circa difficile et bonum, » ut dicitur in II Ethic., cap. iii, circa fin. Sed facilius est diligere Deum quam proximum, tum quia naturaliter omnia Deum diligunt, tum quia in Deo nihil occurrit quod non sit diligendum; quod circa proximo non contingit. Ergo magis est meritorium diligere proximum quam diligere Deum.

[II-II.q.27.a.8.sc] 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.

[II-II.q.27.a.8.sc] Sed contra est, quia « propter quod unum-quodque tale, illud magis. » Sed dilectio proximi non est meritoria, nisi propter hoc quod proximus diligitur propter Deum. dilectio inimici. « Dilectio amicorum secundum se considerata est ferventior et melior quam dilectio inimicorum. » Et Quæst. disputat. de charitate, art. 8, ad 17, dicit: « Si consideremus istos duos actus absolute melius est diligere amicum quam inimicum. » Sensus ipse communis apprehendit esse absolute melius cujus oppositum est pejus, et esse absolute pejus odisse amicum quam inimicum. Plures, fatemur, objici possunt textus Patrum. Chrysostomus, Hom. de cruce et latrone, sub finem, dicit: « Melius est pro inimicis quam pro amicis orare, nec enim tantum nobis præstat pro amicis oratio, quantum pro inimicis deprecatio. » Et Augustinus, Enchirid., cap. xxxvii: « Minus magnum est erga eum esse benevolum, seu etiam beneficum, qui tibi nihil mali fecerit: illud multo grandius, et magnificentissimæ bonitatis est, ut tuum quoque inimicum diligas. » Et S. Bernardus, Serm. feriæ quartæ hebdomadæ penosæ, ad hæc verba: Majorem charitatem nemo habet ut animam suam ponat quis pro amicis suis, Ergo dilectio Dei est magis meritoria quam dilectio proximi.

[II-II.q.27.a.8.co] 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 (John 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. On 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 John 4:21).

[II-II.q.27.a.8.co] Respondeo dicendum, quod comparatio ista potest intelligi dupliciter: uno modo ut seorsum consideretur utraque dilectio, et tunc non est dubium quin dilectio Dei sit magis meritoria; debetur enim ei merces propter seipsam, quia ultima merces est frui Deo, in quem tendit divinæ dilectionis motus; unde et diligenti Deum merces promittitur, Joan., xiv, 21: Si quis * diligit me, diligetur a Patre meo……, et manifestabo ei meipsum. Alio modo potest attendi ipsa comparatio, ut dilectio Dei accipiatur, secundum quod solus diligitur: dilectio autem proximi accipiatur, secundum quod proximus diligitur propter Deum; et sic dilectio proximi includit dilectionem Dei; sed dilectio Dei non includit dilectionem proximi. Unde erit comparatio dilectionis Dei perfectæ, quæ extendit se etiam ad proximum, ad dilectionem Dei insufficientem et imperfectam: quia hoc mandatum habemus a Deo, ut qui diligit Deum, diligat et fratrem suum, I Joan., iv, 24. Et in hoc sensu dilectio proximi præeminet.

[II-II.q.27.a.8.ad.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.

[II-II.q.27.a.8.ad.1] Ad primum ergo dicendum, quod secundum unam Glossæ ordin. expositionem col. 499, t. 2, hoc Apostolus tunc non optabat quando erat in statu gratiae, ut scilicet separaretur a Christo pro fratribus suis; sed hoc optaverat quando erat in statu infidelilatis; unde in hoc non est imitandus. Vel potest dici, sicut dicit Chrysostomus in lib. I De compunctione, cap. viii, circa princ., et Homil. xvi in Epist. ad Rom., a princ., quod per hoc non ostenditur quod dicit: « Tu habuisti majorem, Domine, ponens etiam pro inimicis. » Ad hos et similes textus dupliciter responderi potest: 1. dicendo quod SS. Patres loquuntur de amore inimicorum amori amicorum superaddito; melius est enim diligere non modo amicos, verum etiam inimicos, quam amicos tantum diligere; 2. dicendo quod loquuntur de casu illo in quo propter difficultatem intensior fit dilectio inimicorum quam dilectio amicorum; v. g. diligo amicum ad duo, non cogitando de inimico, et diligo inimicum ad tres, non cogitando de amico: certum dilectionem ad tres esse meliorem dilectione ad duo. Sed lis est de dilectione amici et inimici ad eumdem gradum, v. g., ut diximus, de dilectione amici ad duo et de dilectione inimici ad duo inter se comparatis, et scire volunt quae eorum melior sit. Juxta S. Thomam melior est amici dilectio. Nil autem inferri potest contra doctrinam istam ex allegatis SS. Patrum textibus, vel ex similibus. Apostolus plus diligeret proximum quam Deum; sed quod plus diligeret Deum quam seipsum. Volebat enim ad tempus privari fruitione divina, quod pertinet ad dilectionem sui, ad hoc quod honor Dei procurare tur in proximis, quod pertinet ad dilectionem Dei.

[II-II.q.27.a.8.ad.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.

[II-II.q.27.a.8.ad.2] Ad secundum dicendum, quod dilectio amici pro tanto est quandoque minus meritoria, quia amicus diligitur propter seipsum et ita deficit a vera ratione amicitiæ charitatis, quæ est Deus. Et ideo quod Deus diligatur propter seipsum, non diminuit meritum; sed hoc constituit totam meriti rationem.

[II-II.q.27.a.8.ad.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.

The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

[II-II.q.27.a.8.ad.3] Ad tertium dicendum, quod plus facit ad rationem meriti et virtutis bonum quam difficile. Unde non oportet quod omne difficilius sit magis meritorium, sed quod sic est difficilius, ut etiam sit melius.

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