Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

Nevertheless we can love irrational creatures out of charity, if we regard them as the good things that we desire for others, in so far, to wit, as we wish for their preservation, to God's honor and man's use; thus too does God love them out of charity.

Wherefore the Reply to the First Objection is evident.

Reply Obj. 2: The likeness by way of trace does not confer the capacity for everlasting life, whereas the likeness of image does: and so the comparison fails.

Reply Obj. 3: Faith can extend to all that is in any way true, whereas the friendship of charity extends only to such things as have a natural capacity for everlasting life; wherefore the comparison fails. _______________________

FOURTH ARTICLE [II-II, Q. 25, Art. 4]

Whether a Man Ought to Love Himself Out of Charity?

Objection 1: It would seem that a man is [not] bound to love himself out of charity. For Gregory says in a homily (In Evang. xvii) that there "can be no charity between less than two." Therefore no man has charity towards himself.

Obj. 2: Further, friendship, by its very nature, implies mutual love and equality (Ethic. viii, 2, 7), which cannot be of one man towards himself. But charity is a kind of friendship, as stated above (Q. 23, A. 1). Therefore a man cannot have charity towards himself.

Obj. 3: Further, anything relating to charity cannot be blameworthy, since charity "dealeth not perversely" (1 Cor. 23:4). Now a man deserves to be blamed for loving himself, since it is written (2 Tim. 3:1, 2): "In the last days shall come dangerous times, men shall be lovers of themselves." Therefore a man cannot love himself out of charity.

On the contrary, It is written (Lev. 19:18): "Thou shalt love thy friend as thyself." Now we love our friends out of charity. Therefore we should love ourselves too out of charity.

I answer that, Since charity is a kind of friendship, as stated above (Q. 23, A. 1), we may consider charity from two standpoints: first, under the general notion of friendship, and in this way we must hold that, properly speaking, a man is not a friend to himself, but something more than a friend, since friendship implies union, for Dionysius says (Div. Nom. iv) that "love is a unitive force," whereas a man is one with himself which is more than being united to another. Hence, just as unity is the principle of union, so the love with which a man loves himself is the form and root of friendship. For if we have friendship with others it is because we do unto them as we do unto ourselves, hence we read in Ethic. ix, 4, 8, that "the origin of friendly relations with others lies in our relations to ourselves." Thus too with regard to principles we have something greater than science, namely understanding.

Secondly, we may speak of charity in respect of its specific nature, namely as denoting man's friendship with God in the first place, and, consequently, with the things of God, among which things is man himself who has charity. Hence, among these other things which he loves out of charity because they pertain to God, he loves also himself out of charity.

Reply Obj. 1: Gregory speaks there of charity under the general notion of friendship: and the Second Objection is to be taken in the same sense.

Reply Obj. 3: Those who love themselves are to be blamed, in so far as they love themselves as regards their sensitive nature, which they humor. This is not to love oneself truly according to one's rational nature, so as to desire for oneself the good things which pertain to the perfection of reason: and in this way chiefly it is through charity that a man loves himself. _______________________

FIFTH ARTICLE [II-II, Q. 25, Art. 5]

Whether a Man Ought to Love His Body Out of Charity?

Objection 1: It would seem that a man ought not to love his body out of charity. For we do not love one with whom we are unwilling to associate. But those who have charity shun the society of the body, according to Rom. 7:24: "Who shall deliver me from the body of this death?" and Phil. 1:23: "Having a desire to be dissolved and to be with Christ." Therefore our bodies are not to be loved out of charity.

Obj. 2: Further, the friendship of charity is based on fellowship in the enjoyment of God. But the body can have no share in that enjoyment. Therefore the body is not to be loved out of charity.

Obj. 3: Further, since charity is a kind of friendship it is towards those who are capable of loving in return. But our body cannot love us out of charity. Therefore it should not be loved out of charity.

On the contrary, Augustine says (De Doctr. Christ. i, 23, 26) that there are four things that we should love out of charity, and among them he reckons our own body.

I answer that, Our bodies can be considered in two ways: first, in respect of their nature, secondly, in respect of the corruption of sin and its punishment.

Now the nature of our body was created, not by an evil principle, as the Manicheans pretend, but by God. Hence we can use it for God's service, according to Rom. 6:13: "Present . . . your members as instruments of justice unto God." Consequently, out of the love of charity with which we love God, we ought to love our bodies also, but we ought not to love the evil effects of sin and the corruption of punishment; we ought rather, by the desire of charity, to long for the removal of such things.

Reply Obj. 1: The Apostle did not shrink from the society of his body, as regards the nature of the body, in fact in this respect he was loth to be deprived thereof, according to 2 Cor. 5:4: "We would not be unclothed, but clothed over." He did, however, wish to escape from the taint of concupiscence, which remains in the body, and from the corruption of the body which weighs down the soul, so as to hinder it from seeing God. Hence he says expressly: "From the body of this death."

Reply Obj. 2: Although our bodies are unable to enjoy God by knowing and loving Him, yet by the works which we do through the body, we are able to attain to the perfect knowledge of God. Hence from the enjoyment in the soul there overflows a certain happiness into the body, viz., "the flush of health and incorruption," as Augustine states (Ep. ad Dioscor. cxviii). Hence, since the body has, in a fashion, a share of happiness, it can be loved with the love of charity.

Reply Obj. 3: Mutual love is found in the friendship which is for another, but not in that which a man has for himself, either in respect of his soul, or in respect of his body. _______________________

SIXTH ARTICLE [II-II, Q. 25, Art. 6]

Whether We Ought to Love Sinners Out of Charity?

Objection 1: It would seem that we ought not to love sinners out of charity. For it is written (Ps. 118:113): "I have hated the unjust." But David had perfect charity. Therefore sinners should be hated rather than loved, out of charity.

Obj. 2: Further, "love is proved by deeds" as Gregory says in a homily for Pentecost (In Evang. xxx). But good men do no works of the unjust: on the contrary, they do such as would appear to be works of hate, according to Ps. 100:8: "In the morning I put to death all the wicked of the land": and God commanded (Ex. 22:18): "Wizards thou shalt not suffer to live." Therefore sinners should not be loved out of charity.

Obj. 3: Further, it is part of friendship that one should desire and wish good things for one's friends. Now the saints, out of charity, desire evil things for the wicked, according to Ps. 9:18: "May the wicked be turned into hell [*Douay and A. V.: 'The wicked shall be,' etc. See Reply to this Objection.]." Therefore sinners should not be loved out of charity.

Obj. 4: Further, it is proper to friends to rejoice in, and will the same things. Now charity does not make us will what sinners will, nor to rejoice in what gives them joy, but rather the contrary. Therefore sinners should not be loved out of charity.