Book I - The Law of Charity, Which Is the Law of Christ

The Law of Charity, Which Is the Law of Christ

Chapter 1

II. On the Effect of Charity

As has been said, there is a fourfold law: first, the law of nature which God implanted in man at creation; second, the law of concupiscence; third, the law of Scripture; and fourth, the law of charity, which is the law of Christ.

But it is clear that not all can sweat away to gain knowledge. Therefore, Christ gave an abridged law which all can know, and no one can be excused from observing it because of ignorance. This is the law of divine love. The Apostle says: the Lord will issue a brief statement on the earth (Rom 9:28)**. (Verbum enim consummans et abbrevians in aequitate, quia verbum breviatum faciet Dominus super terram; see Aquinas, Commentary on Romans, at 9:28, ch. 9, lect. 5, nn. 803–4; see also Commentary on Isaiah, at 10:23.) But it should be realized that this law must be the rule of all human acts. (See ST I-II.90.1.) We see that manufactured goods are good and right when they measure up to a standard. So also any human work is right and virtuous when it harmonizes with the standard of divine love. But when it is out of tune (See ST II-II.37.1, ad 1; Commentary on Romans, at 1:29, ch. 1, lect. 8, n. 156; Commentary on Galatians, at 1:11, ch. 1, lect. 3, n. 33.) with the rule of charity, then it is not good or right or perfect. (See ST II-II.24.1, ad 2; see also Disputed Questions on the Virtues, q. 2, a. 1, ad 23: regula nostrae dilectionis; ST I-II.99.1, ad 3: regula dilectionis proximi.) For human acts to be good, they must harmonize with the standard of divine love. (See ST I-II.64.1; On the Virtues, q. 1, a. 13.)

At this point note that this law of divine love produces four very desirable effects in man. First, it causes spiritual life in him. For it is clear that what is loved is naturally inside the lover. Therefore, whoever loves God has him in himself: whoever remains in love, remains in God and God in him (1 John 4:16). It is also the nature of love that it transforms (See ST I-II.28.2; In III Sent. 27.1.1 resp., ad 2, 4.) the lover into what is loved. Hence, if we love vile and perishable things, we are made vile and perishable, just as the prophet says: they became abhorrent, just like the things they loved (Hos 9:10). But if we love God, we become divine, because he who is joined to the Lord, is one spirit (1 Cor 6:17). But as St. Augustine says: just as the soul is the life of the body, so God is the life of the soul; (Augustine, Expositions on the Psalms, on Psalm 70:3 (PL 36:893; CCSL 39:962); Sermon 62, 2.2 (PL 38:415); Sermon 66, 4.5 (PL 38:428); Sermon 156, 6.6 (PL 38:853); Sermon 161, 6.6 (PL 38:881); Sermon 180, 7.8 (PL 38:967); see also Aquinas, Commentary on 1 Corinthians*, at 13:1, ch. 13, lect. 1, n. 760: anima enim per caritatem vivit quae vivit Deo, qui est animae vita, “for the soul lives through charity, which lives through God, who is the life of the soul.”)* and that is clear, because we say that the body lives through the soul when it performs living functions, such as action and motion. But when the soul leaves, the body neither acts nor moves. Likewise the soul acts virtuously and perfectly when it acts through charity, through which God dwells in it; but without charity it cannot act: whoever does not love remains in death (1 John 3:14). It should be noted, however, that anyone who has all the gifts of the Holy Spirit apart from love does not have life. Whether it is the gift of tongues or the gift of knowledge, faith, or any other such as that of prophecy, without charity they do not give life. (See 1 Corinthians 13:1–2 and Aquinas, Commentary on 1 Corinthians, at 13:1–2, ch. 13, lect. 1, nn. 759–67.) For if a dead body is dressed in gold and precious stones, it nonetheless remains dead.

The second effect of charity is the observance of the divine commandments. For Gregory says that the love of God is never lazy. (See Gregory the Great, Homilies on the Gospels, bk. 2, homily 30.2 (PL 76:1221B): nunquam est amor Dei otiosus. Operatur enim magna, si est; si vero operari renuit amor non est, “the love of God is never lazy; for it works great things, if it is love; but if it refuses to work, it is not love.”) It does great things if it is there; if it does not work, it is not love. So a clear sign of charity is promptness in carrying out the divine precepts. For we see lovers doing great and difficult things for the sake of their beloved, (See ST I-II.107.4, at alia difficultas; SCG III.151, at praeterea; see also below, sect. 2.) and therefore the Lord says: if anyone loves me, he will keep my word (John 14:23). We should note that whoever keeps the commandments and the law of divine love fulfills the whole law. (See below, sect. 2, 5, 7.) Yet the divine commandments are twofold: some are affirmative, and charity fulfils these, because the fulfilment of the law, which consists in commandments, is love (Rom 13:10), (See Aquinas, Commentary on Romans, at 13:10, ch. 13, lect. 2, n. 1059; see also below at sect. 5.) by which they are observed; other commandments are prohibitive (See Aquinas, In III Sent. 37.1.2, qa. 1; ST I-II.100.4, ad 2; 100.7; Commentary on Romans, at 13:9, ch. 13, lect. 2, n. 1052.) and charity also fulfils these because it does not act perversely, as the Apostle says (1 Cor 13:4).

The third effect of charity is to be a bulwark against adversity. For no adversity hurts someone who has charity, but it is all converted into good use: for those who love God, everything works together for good (Rom 8:28). (See above, sect. 2; Aquinas, Commentary on Matthew, at 11:30, ch. 11, lect. 3, n. 973. See also ST I-II.107.4, ad 2, where Aquinas references Augustine, Sermon 70, ch. 3, para. 3 (PL 38:444); see also Augustine, On Nature and Grace, ch. 69, para. 83 (PL 44:289; CSEL 60:97); On the Perfection of Human Righteousness, ch. 10, para. 21 (PL 44:302; CSEL 42:21). Similar arguments are found in Bonaventure, Collations on the Ten Commandments, Opera Omnia 10 (Quaracchi: College of St. Bonaventure, 1882–1902), coll. 1, para. 15, 5:509.) Moreover, even adverse and difficult things seem easy to a lover, as we clearly see by observation.

The fourth effect of charity is that it leads to happiness. For eternal happiness is promised only to those who have charity. For everything is insufficient without charity: after this a crown of justice awaits me, which the just judge will give me on that day, and not only to me, but to all who love his coming (2 Tim 4:8). Note that only a difference in charity, and not a difference in any other virtue, will make a difference in happiness. For many people were more abstemious than the apostles, but the apostles exceed all others in happiness because of the excellence of their charity. For they had the first fruits of the Spirit, as the Apostle says (Rom 8:23). (See Aquinas, Commentary on Romans, at 8:23, ch. 8, lect. 1, nn. 676–78: sciendum est quod magnitudo meriti principaliter et respectu essentialis praemii, attenditur secundum caritatem. Consistit enim praemium essentiale in gaudio quod habetur de Deo. Manifestum est autem, quod de Deo plus gaudebunt qui plus amant. . . . Apostoli ergo, illa opera quae fecerunt, ex maiori caritate fecerunt; “it should be recognized that the amount of one’s merit depends principally, and in respect to essential reward, on charity. For the essential reward consists in the joy one has in God. But it is plain that one who loves God more will enjoy him more. . . . Therefore, the apostles performed the works they did with greater charity.”) So any difference in happiness comes from a difference in charity. (See Aquinas, Commentary on Matthew, at 20:10, ch. 20, lect. 1, n. 1640: qui animam habet caritate magis dilatatam, magis accipiet, “he who has a soul more enlarged with charity will accept more”; see also Commentary on John, at 14:3, ch. 14, lect. 1, n. 1854.)

Chapter 2

III. On the Utility of Charity

From what has been said already, four effects of charity are evident. Besides these, charity has some other effects which should not be passed over.

The first of these is the remission of sin. We see this clearly in ourselves. If someone offends another and later loves him intimately, the offended lets go the offense against himself because of love. Likewise, God forgives the sins of those who love him: charity covers a multitude of sins (1 Pet 4:8). (See also James 5:20.) For God does not see them as something to be punished. And, although he said, covers a multitude, nevertheless Solomon says that charity covers all offenses (Prov 10:12). The example of Mary Magdalene exemplifies this best, of whom the Lord says: many sins are forgiven her. But why? He adds: because she loved much (Luke 7:47). (See Breviarium O.P., in Lauds of the feast of St. Mary Magdalene (Rome, Archivio Gen. O.P., XIV. L. 1, f. 126v).) But someone may say: “since charity is sufficient to wipe away sins, penance is not necessary.” But we should observe that no one really loves if he is not really repentant. For it is clear that the more we love someone, the more we are sorry if we offend him. And this is one effect of charity.

Another effect of charity is that it causes illumination of the heart. As Job says: we are all wrapped in darkness (Job 37:19). For we often do not know what to do or desire. But charity teaches everything necessary for salvation. (See above, sect. 1; see also below, sect. 3; Aquinas, Commentary on Romans, at 10:10, ch. 10, lect. 2, n. 832.) Therefore, it is said: his anointing teaches you about everything (1 John 2:27). And that is because where there is charity, there is the Holy Spirit, who knows everything and leads us into the right way, as said in the Psalm (107 [106]:7). Therefore, it is said: you who fear God, love him, and your hearts will be enlightened (Sir 2:10); that is, to know what is necessary for salvation.

Another effect of charity is to produce perfect happiness in man, or joy and peace. (See ST I-II.70.3; II-II.28.1; Commentary on John, at 15:11, ch. 15, lect. 2, n. 2004; Commentary on Galatians, at 5:22, ch. 5, lect. 6, n. 330.) For no one really has joy without being in charity. For anyone who desires something is not joyful or satisfied until he gets it. In temporal things something not possessed can be desired, but when possessed it can be despised and cause boredom. But that is not so in spiritual things, for one who loves God has him, and therefore the spirit of one who loves and desires him is satisfied in him. *For whoever remains in charity remains in God and God in him (*1 John 4:16).

Another effect of charity is perfect peace. (See ST I-II.70.3; II-II.29.1–3; Commentary on Galatians, at 5:22, ch. 5, lect. 6, n. 330.) Temporal things can often be desired, but when they are possessed, the spirit of the one who desired them is not satisfied, but after getting one thing, he desires another, and therefore Isaiah says: the heart of the wicked man is like a rough ocean which cannot be quiet (Isa 57:20). And in the same place: there is no peace for the wicked, says the Lord. But that does not happen with love of God. For whoever loves God has perfect peace: great peace to those who love your law (Ps 119 [118]:165). And that is because only God can fill our desire. For God is greater than our heart, as the Apostle says. (See 1 John 3:20.) And therefore Augustine says: you made us for you, Lord, and our heart is restless until it rests in you. (Augustine, Confessions, bk. 1, ch. 1, para. 1 (PL 32:661; CSEL 33:1).) And in the Psalm: he fills your desire with good things (Ps 103 [102]:5).

Another effect of charity is to give man great dignity. For all creatures serve under the divine majesty, since they were all made by him, as manufactured goods serve their maker. But charity turns a slave into a free man and friend. So the Lord said to the apostles: I no longer call you slaves but friends (John 15:15). (See also Aquinas, Commentary on John, at 15:15, ch. 15, lect. 3, n. 2015.) But was Paul not a slave and the other apostles who described themselves as slaves of Christ? (See Romans 1:1; Galatians 1:10, etc.) In answer, we must distinguish two kinds of servitude. (See Aquinas, Commentary on Romans, at 1:1, ch. 1, lect. 1, n. 21.) The first is that of fear, and that is painful and not meritorious. For anyone who refrains from sin only because of fear of punishment does not merit because of this, but is still a slave. If someone acts from love of justice and divine love, he is not acting like a slave, but like a free man, because he does so voluntarily. Therefore he says: I no longer call you slaves. And why? The Apostle answers: you did not receive the spirit of servitude again in fear, but you received the spirit of adoption of children (Rom 8:15)*. For there is no fear in charity (*1 John 4:18), since fear is penal, but charity has delight.

Again, charity makes us not only free people but also sons, so that we can be called and be sons of God (1 John 3:1). For an outsider becomes the adopted son of someone when he acquires a right to his property. So also charity acquires for us a right to the inheritance of God, which is eternal life, because if we are sons, we are also heirs, heirs of God, and co-heirs with Christ (Rom 8:16–17). And: see how they are numbered among the sons of God (Wis 5:5).

Chapter 3

IV. How Charity Is Acquired and Retained

The benefits of charity are evident from what has already been said. It now remains to work hard to acquire it and hold onto it. But we must realize that no one can possess charity on his own, but it is the gift of God alone. (See ST II-II.24.2.) So John says: not as if we loved God, but he first loved us (1 John 4:10)**. That is, he does not love us because we first loved him, but the fact that we love him is brought about in us by his love.

We should also realize that, although all gifts are from the Father of lights (Jas 1:17), that gift of charity surpasses all other gifts. For all the others can be had without charity and the Holy Spirit, but with charity the Holy Spirit necessarily must also be had. The Apostle says: the charity of God is poured out in our hearts through the Holy Spirit who has been given to us (Rom 5:5)**. Whether we talk of the gift of tongues or of knowledge or of prophecy, any of them can be had without grace and the Holy Spirit.

In spite of the fact that charity is a divine gift, to possess it requires a disposition on our part. So it should be known that there are two requisites for acquiring charity and two others for increasing the charity one already possesses.

To acquire charity it is necessary to listen attentively to the divine word, and this is clear from human experience. For if we hear good things about someone, we are enflamed to love him. So when we hear the words of God, we are enflamed to love him: your word is fire-tested, and your servant loves it (Ps 119 [118]:140). Likewise: The word of the Lord fire-tested him (Ps 105 [104]:19). Therefore, the two disciples, burning with divine love, said: were not our hearts burning within us when he spoke on the way and opened the Scripture for us? (Luke 24:32). And in Acts it is written that while Peter preached, the Holy Spirit fell on those listening to the divine word (Acts 10:44). And it often happens in preaching that those who come with a hard heart are enflamed with divine love because of the word of preaching.

The second requisite is continual thinking about good things. And therefore it is said in the Psalm: my heart became hot within me (Ps 39:3 [38:4]). So if you want to acquire divine love, meditate on good things. Someone would have to be very hard if, after thinking about the divine favors he received, the dangers he avoided, and the happiness promised him by God, he is not fired with divine love. And therefore Augustine says: it would take a hard-hearted man who, even if he does not want to give love, would refuse to repay it. (Augustine, On Catechizing of the Uninstructed 4.7 (PL 40:314; CSEL 46:127): et nimis durus est animus qui dilectionem si nolebat impendere, nolit rependere; see below, sect. 10.) And on a general level, just as bad thoughts destroy charity, so good thoughts acquire, nourish, and conserve it. So we are admonished by Isaiah: remove the evil of your thoughts from my sight (Isa 1:16)**; for perverse thoughts separate one from God.

There are two other factors that increase the charity one already has.

The first is the heart’s separation from earthly things. For the heart cannot be perfectly directed towards disparate things. So no one can love God and worldly things. Therefore, the more our heart is removed from love of earthly things, the more it is settled in divine love, as Augustine says. (Augustine, Tractates on the First Epistle of John, tract. 2, ch. 11, para. 8 (PL 35:1993; SC 75:168): cum exhauseris cor tuum amore terreno, hauries amorem divinum; see also ST II-II.24.4, 8. Augustine, Eighty-Three Different Questions, q. 36, para. 1 (PL 40:25): what poisons charity is the hope of gaining or retaining temporal things. What nourishes it is the diminishing of cupidity. What perfects it is the elimination of cupidity, because the root of all evils is cupidity.) And this is the reason religious orders were instituted, so that in and through them the human heart can be drawn away from earthly and corruptible things and lifted up to divine things. This is signified in the Book of Maccabees where it says: the sun shone, which previously had been under a cloud (2 Macc 1:22). The sun, that is, the human intellect, is under a cloud when it is fastened on earthly things, but it shines out when it is removed and taken away from the love of earthly things. Then it shines, and then divine love grows in it.

The second factor helping love to grow is firm patience in adversity. (See ST II-II.136.3.) For it is clear that when we carry heavy burdens for the sake of the one we love, love itself is not destroyed, but rather grows. Hence, many waters, that is, tribulations and adversities, could not extinguish charity (Song 8:7)**. And therefore holy men who put up with adversities for the sake of God are more firmly rooted in his love, just as a craftsman loves more the work he puts more effort into. And that is why the more sufferings the faithful endure for God’s sake, the more they are raised high in his love. Hence it is said in Genesis, the waters, that is, tribulations, multiplied and the ark, that is, the Church or the soul of the just man, was lifted high (Gen 7:17).

Chapter 4

V. On the Love of God

Before his Passion, a doctor of the law asked Christ which was the greatest and first commandment. He said: love the Lord your God with all your heart (Matt 22:37)**. And truly that is the greatest, most noble, and most beneficial of all the commandments, as has adequately been shown. For in this commandment all the other commandments are fulfilled. (See ST I-II.99.1, ad 2; II-II.44.1; SCG III.116–17; Commentary on Galatians, at 5:14, ch. 5, lect. 3, n. 304; Commentary on 1 Timothy, at 1:5, ch. 1, lect. 2, nn. 13–16.) But to fulfill this commandment of love perfectly, four things are required.

The first is the recollection of the divine benefits, because all that we have, whether our soul or body or exterior things, we have them all from God. Therefore we must serve him with all this and love him with a perfect heart. A man would be extremely ungrateful if, after thinking of all the benefits he received from someone, he did not love him. With this in mind, David said: all belongs to you etc. (1 Chr 29:14). And therefore in his praise it is said: with all his heart he praised the Lord (Sir 47:10).

The second is consideration of the divine excellence. For God is greater than our hearts (1 John 3:20); so if we serve him with our whole heart and strength we still fall short. And therefore it is said: when you praise the Lord, exalt him as much as you can, for he will surpass even that (Sir 43:32)**.

The third is renunciation of worldly and earthly things. For it is a big offense against God to equate him with anything else: to whom can you compare God? (Isa 40:18). We liken other things to God when we love temporal and corruptible things along with God. But this is altogether impossible. So it is said: the bed is too short to stretch out in it, and the covering is too short to wrap oneself in it (Isa 28:20). There the heart of man is compared to a cramped bed and a short cover. For the human heart is cramped with regard to God, so that when you take into your heart things other than him you push him out. For he cannot endure any bed-fellow in the soul, just like a husband with a wife. And so he himself states: I am a jealous God (Exod 20:5). For he does not want us to love anything as much as him or besides him.

The fourth is complete avoidance of sin. For no one can love God when he is living in sin, and thus it is said: you cannot serve God and mammon (Matt 6:24). (See also Luke 16:13.) So, if you are living in sin, you do not love God. But that man loved God who said: remember how I walked before you faithfully with a perfect heart (Isa 38:3). Elijah also said: for how long will you go on limping with two opinions? (1 Kgs 18:21). As a lame person bends this way and that, so a sinner wavers between sinning and seeking God. And therefore he says through Isaiah: turn to me with all your heart. (Actually Joel 2:12.)

But against that command, two kinds of people sin: there are those who by avoiding one kind of sin, such as luxury or something else, fall into another. But they are still condemned, because whoever offends in one point is guilty of breaking the whole law (Jas 2:10).

Then there are those who confess some sins, and others not, or they split their confession between two or more confessors. But these do not merit, and rather sin by doing so, because they intend to deceive God and they are making a rift in the sacrament. (See Pseudo-Augustine, De vera et falsa poenitentia 15.31 (PL 40:1125–1126): confessionem apud diversos dividere est venia semper carere, “dividing confession among different confessors always loses the pardon.”) Against the first group someone said, it is unholy to hope for half-pardon from God. (Pseudo-Augustine, On True and False Penance 9.24 (PL 40:1121): quaedam enim impietas infidelitatis est, ab illo qui justus et justitia est dimidiam sperare veniam; 15.31 (PL 40:1125–26); see also Aquinas, In III Sent. 36.1.2; In IV Sent. 1.2.4, qa. 2, obj. 4; 4.2.1, qa. 1, s.c. 2; 21.2.2, s.c. 2; ST I-II.113.5, obj. 3.) As for the second group: pour out your hearts before him (Ps 62:8 [61:9]), because in confession all is to be revealed.

Chapter 5

VI. What Man Is Bound to Give to God

It has already been shown that man must give himself to God. Now we must see what is in him that he owes to God. Man owes God four things: his heart, his soul, his mind, and his strength. (See Aquinas, In III Sent. 25, Exposition of the Text; see also ST II-II.44.5; On the Perfection of the Spiritual Life, ch. 5; Commentary on Matthew, at 20:37, ch. 20, lect. 4, n. 1814.) And so he says: you shall love the Lord your God with all your heart, with all your soul, with all your mind and all your strength (Matt 22:37)**. (See Deuteronomy 6:5: diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota fortitudine tua; Matthew 22:37 says “mind” where Deuteronomy has “strength.”)

The heart here stands for intention. Intention has the power of drawing all actions under its sway, so that any good works done with a bad intention are turned into bad works: if your eye, that is, your intention, is evil, your whole body, that is, the totality of your good works, will be dark (Luke 11:34). (See ST I-II.19.7–8.) Therefore, in whatever we do our intention should be set on God; and therefore the Apostle says: whether you eat or drink, do all in the name of the Lord (1 Cor 10:31)**.

But a good intention is not enough; there must also be a good will, which is indicated by the term soul. For it often happens that someone acts with a good intention, but to no avail, because a good will is missing. For example, someone may steal to feed the poor; his intention is right, but he is lacking the requisite good will. So no evil can be excused because it is done with a good intention: those who say, let us do evil so that good may come, are justly condemned (Rom 3:8). A good will accompanies an intention when the will itself harmonizes with the divine will, (See Aquinas, In I Sent. 48.2; ST I-II.19.9–10; Disputed Questions on Truth, q. 23, a. 7.) which we ask every day: your will be done (Matt 6:10). (See Aquinas, Commentary on Matthew, at 6:10, ch. 6, lect. 3, n. 589.) And in the Psalm: I delight to do your will, my God (Ps 40:8 [39:9]). That is why it is said with all your soul. (See Deuteronomy 6:5.) For the soul is often used in Scripture for the will, as in: if he shrinks back, my soul, that is, my will, has no pleasure in him (Heb 10:38).

But sometimes a good intention and good will are present, but there is some sin in the intellect. Therefore, the whole intellect must be given to God, as the Apostle says: taking captive every thought (2 Cor 10:5)**. For many do not sin by deed, but they like to think much about sins. (See Psalm 58:10.) Against them it is said: remove the evil of your thoughts (Isa 1:16). There are also many who trust in their own wisdom and refuse to accept the faith; such are not giving their minds to God. (See Aquinas, Commentary on 1 Timothy, at 1:5, ch. 1, lect. 2, n. 16.) Against them it is said: do not rely on your own perception (Prov 3:5).

But that is not enough. One must give God all one’s power and strength: I will guard my strength with you. (Ps 59:9 [58:10]). For there are some who use their strength to sin, thereby displaying their power. Against these it is said: *woe to you who are heroes at drinking wine, valiant men at mixing strong drink (*Isa 5:22). Others show their power or strength to hurt their neighbors, whereas they should have displayed it by helping them: rescue those who are being taken away to death; hold back those who are stumbling to the slaughter (Prov 24:2)**. So to love God, the following must be given to God: intention, will, mind, and strength. (See above, sect. 6.)

Chapter 6

VII. On the Love of Neighbor

When Christ was asked which is the greatest commandment, he gave two answers to the one question. The first was you shall love the Lord your God, which we have talked about. The second was: and your neighbor as yourself. (See Matthew 22:35–39.) At this point we should point out that whoever observes this fulfills the whole law. As the Apostle says: the fulfilment of the law is love (Rom 13:10)**. (See also above, sect. 2; sect. 5.) There are four motives for loving our neighbor.

The first is divine love, since it is said: if anyone says that he loves God, while he hates his brother, he is a liar (1 John 4:20). For anyone who says he loves someone, while hating his son or his members is a liar. But all of us faithful are sons of God and members of Christ. As the Apostle says: you are the body of Christ, and each of you a member of it (1 Cor 12:27). (See Aquinas, Commentary on 1 Corinthians, at 12:27, ch. 12, lect. 3, n. 753.) Therefore, anyone who hates his neighbor does not love God.

The second motive is the divine precept. For when Christ was going away, he stressed this commandment to his disciples above all other commandments, saying: this is my commandment, he says, that you love one another as I have loved you (John 15:12). (See Aquinas, Commentary on John, at 15:12, ch. 15, lect. 2, nn. 2006–7.) For no one is observing the divine commandments if he hates his neighbor. So the sign of observing the divine law is love of neighbor; and therefore Christ says: by this all will know that you are my disciples, if you have love for one another (John 13:35). He does not point to raising the dead or any other glaring sign, but this is the sign: if you have love for one another. The blessed John weighed this well when he said, we know that we have been transferred from death to life. And why? Because, he says, we love the brothers (1 John 3:14).

The third motive is our sharing in the same nature. (See Aquinas, In III Sent. 28.2–4; ST II-II.25.3, 6; SCG III.117.) For as it is said: every animal loves its like (Sir 13:19). Since all men are alike in nature, they should love one another. So to hate one’s neighbor is not only against the divine law, but also against the law of nature.

The fourth motive is the advantages it brings. For everything that one person has is useful to another through charity. For this is what unites the Church and makes everything common: I am a companion of all who fear you and keep your precepts (Ps 119 [118]:63)**.

VIII. On the Love of Neighbor, Continued

Love your neighbor as yourself (Matt 22:39). (See ST II-II.44.7–8; Commentary on Matthew, at 22:39, ch. 22, lect. 4, n. 1819; Commentary on Romans, at 13:9, ch. 13, lect. 2, n. 1057; Commentary on Galatians, at 5:14, ch. 5, lect. 3, n. 305.) That is the second commandment of the law, and it concerns love of neighbor. We have discussed the fact that we must love our neighbor. Now we must turn to the way we must love him, and that is indicated in the words as yourself. Regarding this, there are five points we must observe in loving our neighbor:

The first is that we must love him really as ourselves. We do this if we love him for his own sake, not because of our own interest. Here recall that there are three kinds of love, of which two are false and one is true. The first is utilitarian: he is a friend at table, but will not be around on the day of need (Sir 6:10)**. That is certainly not true love. It vanishes when the advantage vanishes. In that case we do not wish good for our neighbor, but rather our own advantage. There is another love directed at what is pleasurable. This too is not true love, because when the pleasure vanishes it vanishes. In that case we do not wish good primarily for our neighbor, but rather we want his good for ourselves. The third kind of love is for the sake of virtue, and only that is true love. For then we do not love our neighbor in view of our own good, but for his own good. (See Aristotle, Nicomachean Ethics 8.3, 1156a6.)

The second point is that we must love ordinately; (See above, sect. 8, and ST II-II.26; On the Virtues, q. 2, a. 9.) that is, we must not love him above God or as much as God, but next to him in the way you must love yourself: he ordered love in me (Song 2:4)**. The Lord taught this order, saying: whoever loves his father or mother more than me is not worthy of me (Matt 10:37).

The third point is that we must love our neighbor in practice. (See Aquinas, Commentary on John, at 15:12, ch. 15, lect. 2, nn. 2008–9.) For you do not only love yourself, but you also take care to provide good for yourself and avoid evil. You must do the same for your neighbor: let us not love in words or with our tongue, but in deed and in truth (1 John 3:18). But certainly the worst people are those who love with their mouth but do harm in their hearts: Who speak peace with their neighbor, but evils are in their hearts (Ps 28 [27]:3). Against them the Apostle says: love without pretense (Rom 12:9).

The fourth point is that we must persevere in loving our neighbor, just as you persevere in loving yourself: a friend loves at all times (Prov 17:17); that is, he loves in bad times as much as he does in good times. Moreover, a friend is really proven in a time of adversity, as it says in Proverbs 17:17. But note that two things help preserve friendship. The first is patience: a quarrelsome man enkindles strife (Prov 26:21). The second is humility, which causes the former, and therefore it is said: among the proud there is always strife (Prov 13:10)**. For anyone who thinks highly of himself and despises another cannot endure the latter’s shortcomings. And therefore it is better to meet a bear robbed of her whelps, than a fool trusting in his own folly (Prov 17:12).

The fifth point is that we must love with holiness, so that we do not love to bring him to sin, because you should not love yourself that way, since by doing so you lose God. Thus it is said: remain in my love (John 15:9)**. (See also Aquinas, Commentary on John, at 15:9, ch. 15, lect. 2, n. 2003.) This is the love spoken of: I am the mother of beautiful love (Sir 24:24).

On the Love of Neighbor, Continued

Love your neighbor as yourself (Matt 22:39). This precept the Jews and Pharisees badly understood, believing that God commanded them to love their friends (See Leviticus 19:8: diliges amicum tuum sicut teipsum, “you shall love your friend as yourself.”) and hate their enemies. (See Aquinas, Commentary on Matthew, at 5:44, ch. 5, lect. 12, n. 539: haec verba in nullo loco scripta sunt in lege. Sed accipi possunt ex quibusdam verbis Exod. xxiii, 32, ubi Dominus dixit quod non inirent fedus cum hostibus, etc.; “these words are written nowhere in the law. But they can be taken from certain words of Exodus, where God said that they should not enter into a covenant with their enemies”; see also In III Sent. 30.1.1, ad 2; On the Virtues, q. 2, a. 8, ad 5.) Therefore, by neighbors they understood only friends. Christ meant to repudiate this understanding when he said: love your enemies (Matt 5:44). Note that whoever hates his brother is not in the state of salvation: he who hates his brother is a murderer (1 John 3:15); and again: he who hates his brother is in the darkness (1 John 2:9).

We must be aware, however, of texts to the contrary. For the saints hated some people: I hated them with perfect hatred (Ps 139 [138]:22). For Christ says: if anyone does not hate his father etc. (Luke 14:26); again: you hate all the workers of iniquity (Ps 5:6 [7]). We should realize that in all that we do, what Christ did should be our example. (Augustine, Tractates on John, tract. 24, para. 2 (PL 35:1593; CCSL 36:244): quia ipse Christus Verbum Dei est, etiam factum Verbi, verbum nobis est, “because Christ himself is the Word of God, so too what is done by the Word is a word for us”; see also Aquinas, Commentary on John, at 14:10, ch. 14, lect. 2, n. 2003.) For God both loves and hates. In any man two things should be considered: nature and defect. What is nature in all men should be loved, but what is defect or sin should be hated. So if anyone wished a person to be in hell, he would be hating his nature, but if he wished him to be good, he would be hating the sin, which should always be hated: you will destroy all who speak a lie (Ps 5:6 [7]); and: you hate nothing which you have made (Wis 11:25). See, then, what God loves and hates: he loves nature and hates defect. (See Aquinas, In III Sent. 28.4; ST II-II.25.6; On the Virtues, q. 2, a. 8, ad 8; Commentary on Matthew, at 5:44, ch. 5, lect. 12, n. 539; Commentary on Galatians, at 6:10, ch. 6, lect. 2.)

We should realize, however, that sometimes a person can do evil without sinning; that is, when he does evil so that he may desire good, because God also does this. For instance, when a man is sick and is converted to good, whereas while he was well he was evil.

In the same way, someone can be converted to good when he meets adversity, after being evil while living in prosperity, according to the text: terror alone shall convey the message (Isa 28:19)**.

Another case is to desire the evil of a tyrant destroying the Church, inasmuch as you desire the good of the Church through the destruction of the tyrant; thus: blessed in every way be God who has punished the wicked (2 Macc 1:17)**. And all must want this not just by willing it, but also by doing it. For it is not a sin justly to hang the evil; for they are ministers of God who do this, according to the Apostle (Rom 13:4), and these people are acting in love, because punishment is given at times to castigate evil, and at times for the sake of a greater and divine good; for the good of a city is a better good than the life of one man. (See Aquinas, In III Sent. 30.1.1, ad 4; ST II-II.25.6, ad 2; II-II.42.2, ad 3; II-II.83.8, ad 3; On the Virtues, q. 2, a. 8, ad 10.)

But note that it is not enough not to wish evil, but one must also wish good, that is, his correction and eternal life. For someone can wish the good of another in two ways. One way is general, in so far as the person is a creature of God and is capable of partaking in eternal life. The other way is special, insofar as the person is a friend or companion. (See ST II-II.25.8; 83.8; On the Virtues, q. 2, a. 8.) No one is excluded from a general love, for everyone should pray for everyone, and help anyone in extreme need. But you are not held to be familiar with everyone, unless he asks pardon, because then he would be your friend; and if you refused him you would be hating a friend. And therefore Christ says: if you forgive people their sins, your heavenly Father will also forgive you yours (Matt 6:14–15). And in the Lord’s Prayer it is said: forgive us our trespasses as we forgive those who trespass against us (Matt 6:9). (See also Luke 11:4.)

On the Love of Neighbor, Continued

Love your neighbor as yourself (Matt 22:39)**. It has been said that you sin if you do not forgive someone who asks for pardon and that it is of perfection if you recall him to yourself, although you are not held to do this. But there are many reasons why you should bring him back to yourself.

The first is to preserve your own status. For different statuses have different signs, and no one should throw off the sign of his own status. The highest status of all is to be a son of God. The sign of this status is to love your enemy: love your enemies, do good to them that hate you, so that you may be sons of your Father who is in heaven (Matt 5:44–45)**. For if you love your friend, this is not a sign of divine sonship, for even the publicans and gentiles do this, as it is said in Matthew 5:46–47.

The second is the winning of victory, something everyone naturally desires. Therefore it is necessary that either you by your goodness draw him who offended you to love you, and then you have won, or that the other draw you to hate him, and then you have lost: do not be overcome by evil, but overcome evil with good (Rom 12:21)**. (See Aquinas, Commentary on Romans, at 12:21, ch. 12, lect. 3, n. 1015.)

The third is gaining an advantage. In this way you acquire many friends: if your enemy is hungry, feed him. (Rom 12:20). Augustine says: there is no greater incentive to love than to love first, for no one is so hard that, even if he does not want to show love, he would refuse to repay it. (Augustine, On Catechizing of the Uninstructed 4.7 (PL 40:314; CSEL 46:127); see also below, sect. 4.) For it is said: nothing can compare with a faithful friend (Sir 6:15). And: when the Lord is pleased with a man’s ways, even his enemies will be at peace with him (Prov 16:7).

Again, by so doing your prayers will easily be heard. Thus, on the passage, if Moses and Samuel stood before me (Jer 15:1), Gregory says that he made special mention of them because they prayed for their enemies. (See Gregory the Great, On the Gospels, bk. 2, homily 27, para. 8 (PL 76:1209B–D); Morals on the Book of Job 9.15, 24 (PL 75:873B–D).) Likewise, Christ said: Father, forgive them. (Luke 23:34). And blessed Stephen, by praying for his enemies, brought a great advantage to the Church, because this converted Paul. (See Acts 7:59–60.)

The fourth is the avoidance of sin, which we should desire very much. For sometimes we sin and do not even look for God, and then God draws us to himself by sickness or something similar: therefore I will hedge her way with thorns. (Hos 2:6). Paul was also treated this way. I wandered like a lost sheep. (Ps 119 [118]:176); draw me after you. (Song 1:3). We gain this if we draw our enemy to ourselves by force, that is, by forgiving him, for by the measure you measure out, it shall be measured back to you. (Matt 7:2). And therefore it is said: forgive, and you shall be forgiven (Matt 6:14); (Actually, Luke 6:37.) and in the same place it is said: blessed are the merciful (Matt 5:7). There is no greater mercy than to forgive one who has offended you.