Summa Theologica - Saint Thomas Aquinas (best young adult book series TXT) 📗

loving one's own body. Therefore, as regards the welfare of the soul we ought to love our neighbor more than our own body.

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

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

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

SIXTH ARTICLE [II-II, Q. 26, Art. 6]

Whether We Ought to Love One Neighbor More Than Another?

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

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

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

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

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

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

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

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

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

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

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

SEVENTH ARTICLE [II-II, Q. 26, Art. 7]

Whether We Ought to Love Those Who Are Better More Than Those Who Are
More Closely United Us?

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

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

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

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

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

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

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

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

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

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

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

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

EIGHTH ARTICLE [II-II, Q. 26, Art. 8]

Whether We Ought to Love More Those Who Are Connected with Us by Ties of Blood?

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