Part III (Secunda Secundae) Part 73 (2/2)
Obj. 3: Further, precepts are given in order to direct man in the way of salvation, according to Ps. 18:9: ”The commandment of the Lord is lightsome, enlightening the eyes.” Now it is useless to direct anyone to what is impossible. Therefore it is not impossible to fulfill this precept in this life.
_On the contrary,_ Augustine says (De Perfect. Just.i.t. viii): ”In the fulness of heavenly charity this precept will be fulfilled: Thou shalt love the Lord thy G.o.d,” etc. For as long as any carnal concupiscence remains, that can be restrained by continence, man cannot love G.o.d with all his heart.
_I answer that,_ A precept can be fulfilled in two ways; perfectly, and imperfectly. A precept is fulfilled perfectly, when the end intended by the author of the precept is reached; yet it is fulfilled, imperfectly however, when although the end intended by its author is not reached, nevertheless the order to that end is not departed from. Thus if the commander of an army order his soldiers to fight, his command will be perfectly obeyed by those who fight and conquer the foe, which is the commander's intention; yet it is fulfilled, albeit imperfectly, by those who fight without gaining the victory, provided they do nothing contrary to military discipline.
Now G.o.d intends by this precept that man should be entirely united to Him, and this will be realized in heaven, when G.o.d will be ”all in all,” according to 1 Cor. 15:28. Hence this precept will be observed fully and perfectly in heaven; yet it is fulfilled, though imperfectly, on the way. Nevertheless on the way one man will fulfil it more perfectly than another, and so much the more, as he approaches by some kind of likeness to the perfection of heaven.
Reply Obj. 1: This argument proves that the precept can be fulfilled after a fas.h.i.+on on the way, but not perfectly.
Reply Obj. 2: Even as the soldier who fights legitimately without conquering is not blamed nor deserves to be punished for this, so too he that does not fulfil this precept on the way, but does nothing against the love of G.o.d, does not sin mortally.
Reply Obj. 3: As Augustine says (De Perfect. Just.i.t. viii), ”why should not this perfection be prescribed to man, although no man attains it in this life? For one cannot run straight unless one knows whither to run. And how would one know this if no precept pointed it out.”
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SEVENTH ARTICLE [II-II, Q. 44, Art. 7]
Whether the Precept of Love of Our Neighbor Is Fittingly Expressed?
Objection 1: It would seem that the precept of the love of our neighbor is unfittingly expressed. For the love of charity extends to all men, even to our enemies, as may be seen in Matt. 5:44. But the word ”neighbor” denotes a kind of ”nighness” which does not seem to exist towards all men. Therefore it seems that this precept is unfittingly expressed.
Obj. 2: Further, according to the Philosopher (Ethic. ix, 8) ”the origin of our friendly relations with others lies in our relation to ourselves,” whence it seems to follow that love of self is the origin of one's love for one's neighbor. Now the principle is greater than that which results from it. Therefore man ought not to love his neighbor as himself.
Obj. 3: Further, man loves himself, but not his neighbor, naturally.
Therefore it is unfitting that he should be commanded to love his neighbor as himself.
_On the contrary,_ It is written (Matt. 22:39): ”The second”
commandment ”is like to this: Thou shalt love thy neighbor as thyself.”
_I answer that,_ This precept is fittingly expressed, for it indicates both the reason for loving and the mode of love. The reason for loving is indicated in the word ”neighbor,” because the reason why we ought to love others out of charity is because they are nigh to us, both as to the natural image of G.o.d, and as to the capacity for glory. Nor does it matter whether we say ”neighbor,” or ”brother”
according to 1 John 4:21, or ”friend,” according to Lev. 19:18, because all these words express the same affinity.
The mode of love is indicated in the words ”as thyself.” This does not mean that a man must love his neighbor equally as himself, but in like manner as himself, and this in three ways. First, as regards the end, namely, that he should love his neighbor for G.o.d's sake, even as he loves himself for G.o.d's sake, so that his love for his neighbor is a _holy_ love. Secondly, as regards the rule of love, namely, that a man should not give way to his neighbor in evil, but only in good things, even as he ought to gratify his will in good things alone, so that his love for his neighbor may be a _righteous_ love. Thirdly, as regards the reason for loving, namely, that a man should love his neighbor, not for his own profit, or pleasure, but in the sense of wis.h.i.+ng his neighbor well, even as he wishes himself well, so that his love for his neighbor may be a _true_ love: since when a man loves his neighbor for his own profit or pleasure, he does not love his neighbor truly, but loves himself.
This suffices for the Replies to the Objections.
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EIGHTH ARTICLE [II-II, Q. 44, Art. 8]
Whether the Order of Charity Is Included in the Precept?
Objection 1: It would seem that the order of charity is not included in the precept. For whoever transgresses a precept does a wrong. But if man loves some one as much as he ought, and loves any other man more, he wrongs no man. Therefore he does not transgress the precept.
Therefore the order of charity is not included in the precept.
Obj. 2: Further, whatever is a matter of precept is sufficiently delivered to us in Holy Writ. Now the order of charity which was given above (Q. 26) is nowhere indicated in Holy Writ. Therefore it is not included in the precept.
Obj. 3: Further, order implies some kind of distinction. But the love of our neighbor is prescribed without any distinction, in the words, ”Thou shalt love thy neighbor as thyself.” Therefore the order of charity is not included in the precept.
_On the contrary,_ Whatever G.o.d works in us by His grace, He teaches us first of all by His Law, according to Jer. 31:33: ”I will give My Law in their heart [*Vulg.: 'in their bowels, and I will write it in their heart'].” Now G.o.d causes in us the order of charity, according to Cant. 2:4: ”He set in order charity in me.” Therefore the order of charity comes under the precept of the Law.
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