Summa Theologica by Saint Thomas Aquinas (best summer reads of all time .TXT) 📖

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.

Obj. 5: Further, it is proper to friends to associate together, according to Ethic. viii. But we ought not to associate with sinners, according to 2 Cor. 6:17: "Go ye out from among them." Therefore we should not love sinners out of charity.

On the contrary, Augustine says (De Doctr. Christ. i, 30) that "when it is said: 'Thou shalt love thy neighbor,' it is evident that we ought to look upon every man as our neighbor." Now sinners do not cease to be men, for sin does not destroy nature. Therefore we ought to love sinners out of charity.

I answer that, Two things may be considered in the sinner: his nature and his guilt. According to his nature, which he has from God, he has a capacity for happiness, on the fellowship of which charity is based, as stated above (A. 3; Q. 23, AA. 1, 5), wherefore we ought to love sinners, out of charity, in respect of their nature.

On the other hand their guilt is opposed to God, and is an obstacle to happiness. Wherefore, in respect of their guilt whereby they are opposed to God, all sinners are to be hated, even one's father or mother or kindred, according to Luke 12:26. For it is our duty to hate, in the sinner, his being a sinner, and to love in him, his being a man capable of bliss; and this is to love him truly, out of charity, for God's sake.

Reply Obj. 1: The prophet hated the unjust, as such, and the object of his hate was their injustice, which was their evil. Such hatred is perfect, of which he himself says (Ps. 138:22): "I have hated them with a perfect hatred." Now hatred of a person's evil is equivalent to love of his good. Hence also this perfect hatred belongs to charity.

Reply Obj. 2: As the Philosopher observes (Ethic. ix, 3), when our friends fall into sin, we ought not to deny them the amenities of friendship, so long as there is hope of their mending their ways, and we ought to help them more readily to regain virtue than to recover money, had they lost it, for as much as virtue is more akin than money to friendship. When, however, they fall into very great wickedness, and become incurable, we ought no longer to show them friendliness. It is for this reason that both Divine and human laws command such like sinners to be put to death, because there is greater likelihood of their harming others than of their mending their ways. Nevertheless the judge puts this into effect, not out of hatred for the sinners, but out of the love of charity, by reason of which he prefers the public good to the life of the individual. Moreover the death inflicted by the judge profits the sinner, if he be converted, unto the expiation of his crime; and, if he be not converted, it profits so as to put an end to the sin, because the sinner is thus deprived of the power to sin any more.

Reply Obj. 3: Such like imprecations which we come across in Holy Writ, may be understood in three ways: first, by way of prediction, not by way of wish, so that the sense is: "May the wicked be," that is, "The wicked shall be, turned into hell." Secondly, by way of wish, yet so that the desire of the wisher is not referred to the man's punishment, but to the justice of the punisher, according to Ps. 57:11: "The just shall rejoice when he shall see the revenge," since, according to Wis. 1:13, not even God "hath pleasure in the destruction of the wicked [Vulg.: 'living']" when He punishes them, but He rejoices in His justice, according to Ps. 10:8: "The Lord is just and hath loved justice." Thirdly, so that this desire is referred to the removal of the sin, and not to the punishment itself, to the effect, namely, that the sin be destroyed, but that the man may live.

Reply Obj. 4: We love sinners out of charity, not so as to will what they will, or to rejoice in what gives them joy, but so as to make them will what we will, and rejoice in what rejoices us. Hence it is written (Jer. 15:19): "They shall be turned to thee, and thou shalt not to be turned to them."

Reply Obj. 5: The weak should avoid associating with sinners, on account of the danger in which they stand of being perverted by them. But it is commendable for the perfect, of whose perversion there is no fear, to associate with sinners that they may convert them. For thus did Our Lord eat and drink with sinners as related by Matt. 9:11-13. Yet all should avoid the society of sinners, as regards fellowship in sin; in this sense it is written (2 Cor. 6:17): "Go out from among them . . . and touch not the unclean thing," i.e. by consenting to sin. _______________________

SEVENTH ARTICLE [II-II, Q. 25, Art. 7]

Whether Sinners Love Themselves?

Objection 1: It would seem that sinners love themselves. For that which is the principle of sin, is most of all in the sinner. Now love of self is the principle of sin, since Augustine says (De Civ. Dei xiv, 28) that it "builds up the city of Babylon." Therefore sinners most of all love themselves.

Obj. 2: Further, sin does not destroy nature. Now it is in keeping with nature that every man should love himself: wherefore even irrational creatures naturally desire their own good, for instance, the preservation of their being, and so forth. Therefore sinners love themselves.

Obj. 3: Further, good is beloved by all, as Dionysius states (Div. Nom. iv). Now many sinners reckon themselves to be good. Therefore many sinners love themselves.

On the contrary, It is written (Ps. 10:6): "He that loveth iniquity, hateth his own soul."

I answer that, Love of self is common to all, in one way; in another way it is proper to the good; in a third way, it is proper to the wicked. For it is common to all for each one to love what he thinks himself to be. Now a man is said to be a thing, in two ways: first, in respect of his substance and nature, and, this way all think themselves to be what they are, that is, composed of a soul and body. In this way too, all men, both good and wicked, love themselves, in so far as they love their own preservation.

Secondly, a man is said to be something in respect of some predominance, as the sovereign of a state is spoken of as being the state, and so, what the sovereign does, the state is said to do. In this way, all do not think themselves to be what they are. For the reasoning mind is the