Prologue
Prologue
I. Prologue
I. Prologue
Here begins the treatise on the commandments according to brother Thomas Aquinas.
Here begins the treatise on the commandments according to brother Thomas Aquinas.
And first concerning charity.
And first concerning charity.
Three things are necessary for man to be saved: namely knowledge of what is to be believed, knowledge of what is to be desired, and knowledge of what is to be done.
Three things are necessary for man to be saved: namely knowledge of what is to be believed, knowledge of what is to be desired, and knowledge of what is to be done.
The first is taught in the Creed, where knowledge of the articles of faith is given;
The first is taught in the Creed, where knowledge of the articles of faith is given;
the second is in the Lord’s Prayer;
the second is in the Lord’s Prayer;
the third is in the law.
the third is in the law.
Here we are concerned with there being a fourfold law:
Here we are concerned with there being a fourfold law:
The first is the law of nature, and that is nothing other than the light of the intellect planted in us by God, by which we know what should be done and what should be avoided. God gave this light and this law in creation. But many believe that they are excused by ignorance if they do not observe this law. Against them the prophet says: many say: who will show us good things? (Ps 4:6), as if they do not know what they should do. But he replies: the light of your face, Lord, is stamped on us (Ps 4:7); that is, the light of the intellect, through which we know what should be done. For no one is ignorant that what he would not like to be done to himself he should not do to others, and similar norms.
The first is the law of nature, and that is nothing other than the light of the intellect planted in us by God, by which we know what should be done and what should be avoided. God gave this light and this law in creation. But many believe that they are excused by ignorance if they do not observe this law. Against them the prophet says: many say: who will show us good things? (Ps 4:6), as if they do not know what they should do. But he replies: the light of your face, Lord, is stamped on us (Ps 4:7); that is, the light of the intellect, through which we know what should be done. For no one is ignorant that what he would not like to be done to himself he should not do to others, and similar norms.
Yet, though God gave man this law of nature in creation, the devil has sown in man another law on top of it, that of concupiscence. For in the first man, to the extent that the soul was subject to God, keeping the divine precepts, his flesh was also subject in all things to the soul or reason. But after the devil by his suggestion drew man away from the observance of the divine commands, his flesh likewise became disobedient to reason. The result is that, although man may wish good according to reason, nevertheless by concupiscence he tends to the contrary. That is what the Apostle says: but I see another law in my members, fighting the law of my mind (Rom 7:23). Thus frequently the law of concupiscence corrupts the law of nature and the order of reason. And, therefore, the Apostle in the same place adds: captivating me in the law of sin, which is in my members.
Yet, though God gave man this law of nature in creation, the devil has sown in man another law on top of it, that of concupiscence. For in the first man, to the extent that the soul was subject to God, keeping the divine precepts, his flesh was also subject in all things to the soul or reason. But after the devil by his suggestion drew man away from the observance of the divine commands, his flesh likewise became disobedient to reason. The result is that, although man may wish good according to reason, nevertheless by concupiscence he tends to the contrary. That is what the Apostle says: but I see another law in my members, fighting the law of my mind (Rom 7:23). Thus frequently the law of concupiscence corrupts the law of nature and the order of reason. And, therefore, the Apostle in the same place adds: captivating me in the law of sin, which is in my members.
Because the law of nature was destroyed by the law of concupiscence, man needed to be brought back to the works of virtue and drawn away from vice, and for that the law of Scripture was necessary. But note that man is drawn from evil and led to the good by two motives. The first is fear, for the first and strongest motive for avoiding sin is the thought of the pains of hell and of the final judgment. Therefore, the prophet says: the beginning of wisdom is the fear of the Lord (Sir 1:16), and: the fear of the Lord drives away sin (Prov 16:6). Although someone who avoids sin because of fear is not yet just, nevertheless his justification begins there. In this way man is drawn away from evil and led to good through the law of Moses, while those who transgressed it were punished by death. Anyone who violates the law of Moses, at the testimony of two or three, should die without any mercy (Heb 10:28).
Because the law of nature was destroyed by the law of concupiscence, man needed to be brought back to the works of virtue and drawn away from vice, and for that the law of Scripture was necessary. But note that man is drawn from evil and led to the good by two motives. The first is fear, for the first and strongest motive for avoiding sin is the thought of the pains of hell and of the final judgment. Therefore, the prophet says: the beginning of wisdom is the fear of the Lord (Sir 1:16), and: the fear of the Lord drives away sin (Prov 16:6). Although someone who avoids sin because of fear is not yet just, nevertheless his justification begins there. In this way man is drawn away from evil and led to good through the law of Moses, while those who transgressed it were punished by death. Anyone who violates the law of Moses, at the testimony of two or three, should die without any mercy (Heb 10:28).
But because that method was insufficient, and the law given by Moses, which drew people from evil by fear, was insufficient in that it restrained one from doing evil but did not restrain desire, therefore there came another way of restraining from evil and inducing people to good; that is, the way of love. Thus, there was given the law of Christ, that is, of the Gospel, which is the law of love.
But because that method was insufficient, and the law given by Moses, which drew people from evil by fear, was insufficient in that it restrained one from doing evil but did not restrain desire, therefore there came another way of restraining from evil and inducing people to good; that is, the way of love. Thus, there was given the law of Christ, that is, of the Gospel, which is the law of love.
A double difference should be noted between the law of fear and the law of love: First, the law of fear makes slaves of its observers, whereas the law of love makes them free. For one who acts only out of fear acts as a slave, whereas one who acts out of love acts as a son. Thus the Apostle says: where there is the Spirit of the Lord, there is freedom (2 Cor 3:17), because such people are acting out of love like sons. The second difference is that the observers of the law of fear did not observe the law voluntarily, but the law of love is observed voluntarily. Another difference is that the first law is heavy, the second is light: for my yoke is easy and my burden light (Matt 11:30); and the Apostle says: you did not receive the spirit of servitude again in fear, but you received the spirit of adoption of sons (Rom 8:15).
A double difference should be noted between the law of fear and the law of love: First, the law of fear makes slaves of its observers, whereas the law of love makes them free. For one who acts only out of fear acts as a slave, whereas one who acts out of love acts as a son. Thus the Apostle says: where there is the Spirit of the Lord, there is freedom (2 Cor 3:17), because such people are acting out of love like sons. The second difference is that the observers of the law of fear did not observe the law voluntarily, but the law of love is observed voluntarily. Another difference is that the first law is heavy, the second is light: for my yoke is easy and my burden light (Matt 11:30); and the Apostle says: you did not receive the spirit of servitude again in fear, but you received the spirit of adoption of sons (Rom 8:15).
Book I
Book I
The Law of Charity, Which Is the Law of Christ
The Law of Charity, Which Is the Law of Christ
Chapter 1
Chapter 1
II. On the Effect of Charity
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.
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). But it should be realized that this law must be the rule of all human acts. 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 with the rule of charity, then it is not good or right or perfect. For human acts to be good, they must harmonize with the standard of divine love.
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). But it should be realized that this law must be the rule of all human acts. 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 with the rule of charity, then it is not good or right or perfect. For human acts to be good, they must harmonize with the standard of divine love.
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 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; 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. For if a dead body is dressed in gold and precious stones, it nonetheless remains dead.
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 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; 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. 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. 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, 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. 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), by which they are observed; other commandments are prohibitive and charity also fulfils these because it does not act perversely, as the Apostle says (1 Cor 13:4).
The second effect of charity is the observance of the divine commandments. For Gregory says that the love of God is never lazy. 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, 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. 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), by which they are observed; other commandments are prohibitive 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). Moreover, even adverse and difficult things seem easy to a lover, as we clearly see by observation.
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). 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). So any difference in happiness comes from a difference in charity.
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). So any difference in happiness comes from a difference in charity.
Chapter 2
Chapter 2
III. On the Utility of Charity
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.
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). 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). 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.
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). 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). 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. 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 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. 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. 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 to produce perfect happiness in man, or joy and peace. 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. 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. And therefore Augustine says: you made us for you, Lord, and our heart is restless until it rests in you. And in the Psalm: he fills your desire with good things (Ps 103 [102]:5).
Another effect of charity is perfect peace. 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. And therefore Augustine says: you made us for you, Lord, and our heart is restless until it rests in you. 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). But was Paul not a slave and the other apostles who described themselves as slaves of Christ? In answer, we must distinguish two kinds of servitude. 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.
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). But was Paul not a slave and the other apostles who described themselves as slaves of Christ? In answer, we must distinguish two kinds of servitude. 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).
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
Chapter 3
IV. How Charity Is Acquired and Retained
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. 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.
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. 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.