Summa Theologica, Saint Thomas Aquinas [best ebook for manga TXT] 📗

Objection 1: It would seem that we ought to love the demons out of charity. For the angels are our neighbors by reason of their fellowship with us in a rational mind. But the demons also share in our fellowship thus, since natural gifts, such as life and understanding, remain in them unimpaired, as Dionysius states (Div. Nom. iv). Therefore we ought to love the demons out of charity.

Obj. 2: Further, the demons differ from the blessed angels in the matter of sin, even as sinners from just men. Now the just man loves the sinner out of charity. Therefore he ought to love the demons also out of charity.

Obj. 3: Further, we ought, out of charity, to love, as being our neighbors, those from whom we receive favors, as appears from the passage of Augustine quoted above (A. 9). Now the demons are useful to us in many things, for "by tempting us they work crowns for us," as Augustine says (De Civ. Dei xi, 17). Therefore we ought to love the demons out of charity.

On the contrary, It is written (Isa. 28:18): "Your league with death shall be abolished, and your covenant with hell shall not stand." Now the perfection of a peace and covenant is through charity. Therefore we ought not to have charity for the demons who live in hell and compass death.

I answer that, As stated above (A. 6), in the sinner, we are bound, out of charity, to love his nature, but to hate his sin. But the name of demon is given to designate a nature deformed by sin, wherefore demons should not be loved out of charity. Without however laying stress on the word, the question as to whether the spirits called demons ought to be loved out of charity, must be answered in accordance with the statement made above (AA. 2, 3), that a thing may be loved out of charity in two ways. First, a thing may be loved as the person who is the object of friendship, and thus we cannot have the friendship of charity towards the demons. For it is an essential part of friendship that one should be a well-wisher towards one's friend; and it is impossible for us, out of charity, to desire the good of everlasting life, to which charity is referred, for those spirits whom God has condemned eternally, since this would be in opposition to our charity towards God whereby we approve of His justice.

Secondly, we love a thing as being that which we desire to be enduring as another's good. In this way we love irrational creatures out of charity, in as much as we wish them to endure, to give glory to God and be useful to man, as stated above (A. 3): and in this way too we can love the nature of the demons even out of charity, in as much as we desire those spirits to endure, as to their natural gifts, unto God's glory.

Reply Obj. 1: The possession of everlasting happiness is not impossible for the angelic mind as it is for the mind of a demon; consequently the friendship of charity which is based on the fellowship of everlasting life, rather than on the fellowship of nature, is possible towards the angels, but not towards the demons.

Reply Obj. 2: In this life, men who are in sin retain the possibility of obtaining everlasting happiness: not so those who are lost in hell, who, in this respect, are in the same case as the demons.

Reply Obj. 3: That the demons are useful to us is due not to their intention but to the ordering of Divine providence; hence this leads us to be friends, not with them, but with God, Who turns their perverse intention to our profit. _______________________

TWELFTH ARTICLE [II-II, Q. 25, Art. 12]

Whether Four Things Are Rightly Reckoned As to Be Loved Out of
Charity, Viz. God, Our Neighbor, Our Body and Ourselves?

Objection 1: It would seem that these four things are not rightly reckoned as to be loved out of charity, to wit: God, our neighbor, our body, and ourselves. For, as Augustine states (Tract. super Joan. lxxxiii), "he that loveth not God, loveth not himself." Hence love of oneself is included in the love of God. Therefore love of oneself is not distinct from the love of God.

Obj. 2: Further, a part ought not to be condivided with the whole. But our body is part of ourselves. Therefore it ought not to be condivided with ourselves as a distinct object of love.

Obj. 3: Further, just as a man has a body, so has his neighbor. Since then the love with which a man loves his neighbor, is distinct from the love with which a man loves himself, so the love with which a man loves his neighbor's body, ought to be distinct from the love with which he loves his own body. Therefore these four things are not rightly distinguished as objects to be loved out of charity.

On the contrary, Augustine says (De Doctr. Christ. i, 23): "There are four things to be loved; one which is above us," namely God, "another, which is ourselves, a third which is nigh to us," namely our neighbor, "and a fourth which is beneath us," namely our own body.

I answer that, As stated above (Q. 23, AA. 1, 5), the friendship of charity is based on the fellowship of happiness. Now, in this fellowship, one thing is considered as the principle from which happiness flows, namely God; a second is that which directly partakes of happiness, namely men and angels; a third is a thing to which happiness comes by a kind of overflow, namely the human body.

Now the source from which happiness flows is lovable by reason of its being the cause of happiness: that which is a partaker of happiness, can be an object of love for two reasons, either through being identified with ourselves, or through being associated with us in partaking of happiness, and in this respect, there are two things to be loved out of charity, in as much as man loves both himself and his neighbor.

Reply Obj. 1: The different relations between a lover and the various things loved make a different kind of lovableness. Accordingly, since the relation between the human lover and God is different from his relation to himself, these two are reckoned as distinct objects of love, for the love of the one is the cause of the love of the other, so that the former love being removed the latter is taken away.

Reply Obj. 2: The subject of charity is the rational mind that can be capable of obtaining happiness, to which the body does not reach directly, but only by a kind of overflow. Hence, by his reasonable mind which holds the first place in him, man, out of charity, loves himself in one way, and his own body in another.

Reply Obj. 3: Man loves his neighbor, both as to his soul and as to his body, by reason of a certain fellowship in happiness. Wherefore, on the part of his neighbor, there is only one reason for loving him; and our neighbor's body is not reckoned as a special object of love. _______________________

OF THE ORDER OF CHARITY
(In Thirteen Articles)

We must now consider the order of charity, under which head there are thirteen points of inquiry:

(1) Whether there is an order in charity?

(2) Whether man ought to love God more than his neighbor?

(3) Whether more than himself?

(4) Whether he ought to love himself more than his neighbor?

(5) Whether man ought to love his neighbor more than his own body?

(6) Whether he ought to love one neighbor more than another?

(7) Whether he ought to love more, a neighbor who is better, or one who is more closely united to him?

(8) Whether he ought to love more, one who is akin to him by blood, or one who is united to him by other ties?

(9) Whether, out of charity, a man ought to love his son more than his father?

(10) Whether he ought to love his mother more than his father?

(11) Whether he ought to love his wife more than his father or mother?

(12) Whether we ought to love those who are kind to us more than those whom we are kind to?

(13) Whether the order of charity endures in heaven? _______________________

FIRST ARTICLE [II-II, Q. 26, Art. 1]

Whether There Is Order in Charity?

Objection 1: It would seem that there is no order in charity. For charity is a virtue. But no order is assigned to the other virtues. Neither, therefore, should any order be assigned to charity.

Obj. 2: Further, just as the object of faith is the First Truth, so is the object of charity the Sovereign Good. Now no order is appointed for faith, but all things are believed equally. Neither, therefore, ought there to be any order in charity.

Obj. 3: Further, charity is in the will: whereas ordering belongs, not to the will, but to the reason. Therefore no order should be ascribed to charity.

On the contrary, It is written (Cant 2:4): "He brought me into the cellar of wine, he set in order charity in me."

I answer that, As the Philosopher says (Metaph. v, text. 16), the terms "before" and "after" are used in reference to some principle. Now order implies that certain things are, in some way, before or after. Hence wherever there is a principle, there must needs be also order of some kind. But it has been said above (Q. 23, A. 1; Q. 25, A. 12) that the love of charity tends to God as to the principle of happiness, on the fellowship of which the friendship of charity is based. Consequently there must needs be some order in things loved out of charity, which order is in reference to the first principle of that love, which is God.

Reply Obj. 1: Charity tends towards the last end considered as last end: and this does not apply to any other virtue, as stated above (Q. 23, A. 6). Now the end has the character of principle in matters of appetite and action, as was shown above (Q. 23, A. 7, ad 2; I-II, A. 1, ad 1). Wherefore charity, above all, implies relation to the First Principle, and consequently, in charity above all, we find an order in reference to the First Principle.

Reply Obj. 2: Faith pertains to the cognitive power, whose operation depends on the thing known being in the knower. On the other hand, charity is in an appetitive power, whose operation consists in the soul tending to things themselves. Now order is to be found in things themselves, and flows from them into our knowledge. Hence order is more appropriate to charity than to faith.

And yet there is a certain order in faith, in so far as it is chiefly about God, and secondarily about things referred to God.

Reply Obj. 3: Order belongs to reason as the faculty that orders, and to the appetitive power as to the faculty which is ordered. It is in this way that order is stated to be in charity. _______________________

SECOND ARTICLE [II-II, Q. 26, Art. 2]

Whether God Ought to Be Loved More Than Our Neighbor?

Objection 1: It would seem that God ought not to be loved more than our neighbor. For it is written (1 John 4:20): "He that loveth not his brother whom he seeth, how can he love God, Whom he seeth not?" Whence it seems to follow that the more a thing is visible the more lovable it is, since loving begins with seeing, according to Ethic. ix, 5, 12. Now God is less visible than our neighbor. Therefore He is less lovable, out of charity, than our neighbor.

Obj. 2: Further, likeness causes love, according to Ecclus. 13:19: "Every beast loveth its like." Now man bears more likeness to his neighbor than to God. Therefore man loves his neighbor, out of charity, more than he loves God.

Obj. 3: Further, what charity loves in a neighbor, is God, according to Augustine (De Doctr. Christ. i, 22, 27). Now God is not greater in Himself than He is in our neighbor. Therefore He is not more to be loved in Himself than in our neighbor. Therefore we ought not to love God more than our neighbor.

On the contrary, A thing ought to be loved more, if others ought to be hated on its account. Now we ought to hate