Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

is a more suitable matter of love and consequently the act of love that passes over this matter, is better, and therefore its opposite is worse, for it is worse to hate a friend than an enemy.

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

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

Reply Obj. 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. _______________________

EIGHTH ARTICLE [II-II, Q. 27, Art. 8]

Whether It Is More Meritorious to Love One's Neighbor Than to Love
God?

Objection 1: It would seem that it is more meritorious to love one's neighbor than to love God. For the more meritorious thing would seem to be what the Apostle preferred. Now the Apostle preferred the love of our neighbor to the love of God, according to Rom. 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.

Obj. 2: Further, in a certain sense it seems to be less meritorious to love one's friend, as stated above (A. 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.

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

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

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

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

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

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

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

QUESTION 28

OF JOY
(In Four Articles)

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

Under the first head there are four points of inquiry:

(1) Whether joy is an effect of charity?

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

(3) Whether this joy can be full?

(4) Whether it is a virtue? _______________________

FIRST ARTICLE [II-II, Q. 28, Art. 1]

Whether Joy Is Effected in Us by Charity?

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

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

Obj. 3: Further, charity is a virtue distinct from hope, as shown above (Q. 17, A. 6). Now joy is the effect of hope, according to Rom. 12:12: "Rejoicing in hope." Therefore it is not the effect of charity.

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

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

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

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

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

SECOND ARTICLE [II-II, Q. 28, Art. 2]

Whether the Spiritual Joy, Which Results from Charity, Is Compatible with an Admixture of Sorrow?

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

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

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

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

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

The other is the joy of charity whereby we rejoice in the Divine good as participated by us. This participation can be hindered by anything contrary to it,