Whether in Loving God We Ought to Observe Any Mode?
Objection 1: It would seem that we ought to observe some mode in
loving God. For the notion of good consists in mode, species and
order, as Augustine states (De Nat. Boni iii, iv). Now the love
of God is the best thing in man, according to Col. 3:14: "Above
all . . . things, have charity." Therefore there ought to be a
mode of the love of God.
Obj. 2: Further, Augustine says (De Morib. Eccl. viii): "Prithee,
tell me which is the mode of love. For I fear lest I burn with the
desire and love of my Lord, more or less than I ought." But it would
be useless to seek the mode of the Divine love, unless there were
one. Therefore there is a mode of the love of God.
Obj. 3: Further, as Augustine says (Gen. ad lit. iv, 3), "the measure
which nature appoints to a thing, is its mode." Now the measure of
the human will, as also of external action, is the reason. Therefore
just as it is necessary for the reason to appoint a mode to the
exterior effect of charity, according to Rom. 12:1: "Your reasonable
service," so also the interior love of God requires a mode.
_On the contrary,_ Bernard says (De Dilig. Deum 1) that "God is the
cause of our loving God; the measure is to love Him without measure."
_I answer that,_ As appears from the words of Augustine quoted above
(Obj. 3) mode signifies a determination of measure; which
determination is to be found both in the measure and in the thing
measured, but not in the same way. For it is found in the measure
essentially, because a measure is of itself the determining and
modifying rule of other things; whereas in the things measured, it is
found relatively, that is in so far as they attain to the measure.
Hence there can be nothing unmodified in the measure whereas the
thing measured is unmodified if it fails to attain to the measure,
whether by deficiency or by excess.
Now in all matters of appetite and action the measure is the end,
because the proper reason for all that we desire or do should be
taken from the end, as the Philosopher proves (Phys. ii, 9).
Therefore the end has a mode by itself, while the means take their
mode from being proportionate to the end. Hence, according to the
Philosopher (Polit. i, 3), "in every art, the desire for the end is
endless and unlimited," whereas there is a limit to the means: thus
the physician does not put limits to health, but makes it as perfect
as he possibly can; but he puts a limit to medicine, for he does not
give as much medicine as he can, but according as health demands so
that if he give too much or too little, the medicine would be
immoderate.
Again, the end of all human actions and affections is the love of
God, whereby principally we attain to our last end, as stated above
(Q. 23, A. 6), wherefore the mode in the love of God, must not be
taken as in a thing measured where we find too much or too little,
but as in the measure itself, where there cannot be excess, and where
the more the rule is attained the better it is, so that the more we
love God the better our love is.
Reply Obj. 1: That which is so by its essence takes precedence of
that which is so through another, wherefore the goodness of the
measure which has the mode essentially, takes precedence of the
goodness of the thing measured, which has its mode through something
else; and so too, charity, which has a mode as a measure has, stands
before the other virtues, which have a mode through being measured.
Reply Obj. 2: As Augustine adds in the same passage, "the measure of
our love for God is to love Him with our whole heart," that is to
love Him as much as He can be loved, and this belongs to the mode
which is proper to the measure.
Reply Obj. 3: An affection, whose object is subject to
reason's judgment, should be measured by reason. But the object of the
Divine love which is God surpasses the judgment of reason, wherefore
it is not measured by reason but transcends it. Nor is there parity
between the interior act and external acts of charity. For the
interior act of charity has the character of an end, since man's
ultimate good consists in his soul cleaving to God, according to Ps.
72:28: "It is good for me to adhere to my God"; whereas the exterior
acts are as means to the end, and so have to be measured both
according to charity and according to reason.
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