Distinctio 29 Distinction 29 Order of charity Divisio textus Division of the text Post predicta de ordine caritatis, etc. Postquam determinavit Magister quid esset ex caritate diligendum, hic determinat de ordine caritatis. After the above matters, we must discuss the order of charity. After the Master has determined what is to be loved from charity, here he determines about the order of charity. Dividitur autem haec pars in duas: This consideration is divided into two parts. in prima determinat ordinem caritatis respectu diligibilium quantum ad quantitatem dilectionis; In the first, he determines the order of charity with respect to its objects, so far as the amount of love is concerned; in secunda quantum ad quantitatem meriti, distinct. 30, ibi: hic quaeri solet. in the second, he determines the same, so far as the amount of merit is concerned, at here it is usual to ask what is better and of greater merit, to love friends or to love enemies. Prima pars dividitur in duas: The former is divided into two parts. in prima determinat de ordine caritatis quantum ad diversos gradus diligibilium; In the first, he determines about the order of charity with respect to the different levels among the objects of love; in secunda quantum ad diversos gradus respectu status ipsius diligentis, ibi: sciendum quoque est, diversos esse gradus caritatis. in the second, he determines the same order, but in terms of the state of the lover, at the place at it is to be noted that there are different degrees of charity. Prima in duas: The former is divided into two parts. in prima determinat ordinem caritatis respectu diligibilium; In the first, he considers the order of charity with respect to the objects of love; in secunda movet quasdam quaestiones circa determinata, ibi: solet quaeri, si parentes nostri mali sint, vel filii, vel fratres, an magis vel minus diligendi sint aliis bonis hac ratione nobis non copulatis. in the second, he raises certain questions about the matters determined, at it is also usual to ask: if our parents are evil, or our children, or our siblings, whether they are to be loved more or less than other people who are good, but not joined to us by such a bond. Circa primum duo facit: Concerning the former, he does two things. primo ostendit caritatem habere ordinem; First, he shows that charity does have an order; secundo ostendit secundum quid attendendus sit ordo iste, ibi: unde super hoc saepe movetur quaestio. second, he shows in terms of what realities that order is to be looked to, at and so, as to this, too, a question is frequently raised, which the various views expressed by the saints make perplexing. Et circa hoc duo facit: And concerning this, he does two things. primo ponit diversas circa hoc opiniones; First, he sets down diverse points about these opinions; in secunda determinat quid sibi videatur, ibi: verum quia praemissa movetur quaestio. second, he determines what seems true to him, at but because the above words of Ambrose, to those who examine them with diligence, seem to set out the order of loving according to feeling. . . Circa primum duo facit: Concerning the former, he does two things. primo ponit opiniones diversas, et rationes earum; First, he sets down diverse opinions and the arguments in support of them; secundo ostendit quomodo prima opinio rationibus alterius partis respondet, ibi: sed inquiunt illi, quae de ordine dilectionis supra dicuntur, esse referenda ad operis exhibitionem. second, he shows how the first opinion responds to the arguments given in favor of the other position, at but they say that the things said above about the order of love are to be referred to the performance of works, which are to be extended differently to our neighbors. Circa primum duo facit: Concerning the former, he does two things. primo ponit opinionem illorum qui dicunt, ordinem caritatis attendendum esse solum secundum effectum; First, he sets down the opinion of certain people who say that an order of charity is to be looked to only as far as charity’s effect is concerned; secundo illorum qui dicunt etiam secundum affectum attendendum esse, ibi: quibus obviat illud praeceptum legis de diligendis parentibus. second, he sets down the opinion of other people who say that this order is to be looked to not just in terms of charity’s effect, but also in terms of one’s affection for the object of love, at but in opposition to these stands the commandment of the law concerning the love of parents. Sed inquiunt illi, quae de ordine dilectionis supra dicuntur, esse referenda ad operis exhibitionem. Hic ostendit quomodo prima opinio respondet rationibus alterius partis; et circa hoc duo facit: But they say that the things said above about the order of love are to be referred to the performance of works, which are to be extended differently to our neighbors. Here he shows how the first opinion answers the arguments given in favor of the other position. And concerning this, he does two things. primo ostendit quomodo prima opinio respondet rationibus secundae. First, he shows how the first opinion answers the arguments in favor of the second. In secunda ostendit quomodo prima opinio addit [aequalem] dilectionem esse impendendam proximo quantum ad affectum, sicut et sibi ipsi, ibi: quorum etiam nonnulli tradunt affectu caritatis tantum proximos esse diligendos. Second, he shows how the first opinion says, in addition, that the love given to the neighbor should be equal in affection to the love one has for oneself, at a few of them also teach that, by the feeling of charity, we are to love our neighbors as much as we love ourselves. Solet autem quaeri, si parentes nostri mali sint vel filii, vel fratres, an magis vel minus diligendi sint aliis bonis. Hic movet quasdam quaestiones circa veritatem determinatam; et dividitur in duas partes secundum duas quaestiones quas movet; It is also usual to ask: if our parents are evil, or our children, or our siblings, whether they are to be loved more or less than other people who are good, but not joined to us by such a bond. Here he raises certain questions about the truth he has determined. And this is divided into two parts, according to the two questions he raises. secunda incipit ibi: quaeri etiam solet, cur Dominus praeceperit diligere inimicos. The second begins at it is also usual to ask “why the Lord would command that we love our enemies . . .” Quaestio 1 Question 1 The order of charity with respect to its objects Hic quaeruntur octo: Here we will inquire into eight things: primo, utrum caritatis sit habere ordinem; first, whether it belongs to charity to have an order; secundo, utrum ille ordo sit attendendus secundum affectum vel effectum simul, vel secundum affectum tantum; second, whether that order is to be looked to regarding both affection and effect, or merely regarding affection; tertio, utrum Deus super omnia diligendus sit; third, whether God is to be loved above all things;