Whether There Should Have Been Given Two Precepts of Charity?
Objection 1: It would seem that there should not have been given two
precepts of charity. For the precepts of the Law are directed to
virtue, as stated above (A. 1, Obj. 3). Now charity is one virtue, as
shown above (Q. 33, A. 5). Therefore only one precept of charity
should have been given.
Obj. 2: Further, as Augustine says (De Doctr. Christ. i, 22, 27),
charity loves none but God in our neighbor. Now we are sufficiently
directed to love God by the precept, "Thou shalt love the Lord thy
God." Therefore there was no need to add the precept about loving our
neighbor.
Obj. 3: Further, different sins are opposed to different precepts.
But it is not a sin to put aside the love of our neighbor, provided
we put not aside the love of God; indeed, it is written (Luke 15:26):
"If any man come to Me, and hate not his father, and mother . . . he
cannot be My disciple." Therefore the precept of the love of God is
not distinct from the precept of the love of our neighbor.
Obj. 4: Further, the Apostle says (Rom. 13:8): "He that loveth his
neighbor hath fulfilled the Law." But a law is not fulfilled unless
all its precepts be observed. Therefore all the precepts are included
in the love of our neighbor: and consequently the one precept of the
love of our neighbor suffices. Therefore there should not be two
precepts of charity.
_On the contrary,_ It is written (1 John 4:21): "This commandment we
have from God, that he who loveth God, love also his brother."
_I answer that,_ As stated above (I-II, Q. 91, A. 3; Q. 94, A. 2)
when we were treating of the commandments, the precepts are to the
Law what propositions are to speculative sciences, for in these
latter, the conclusions are virtually contained in the first
principles. Hence whoever knows the principles as to their entire
virtual extent has no need to have the conclusions put separately
before him. Since, however, some who know the principles are unable
to consider all that is virtually contained therein, it is necessary,
for their sake, that scientific conclusions should be traced to their
principles. Now in practical matters wherein the precepts of the Law
direct us, the end has the character of principle, as stated above
(Q. 23, A. 7, ad 2; Q. 26, A. 1, ad 1): and the love of God is the
end to which the love of our neighbor is directed. Therefore it
behooved us to receive precepts not only of the love of God but also
of the love of our neighbor, on account of those who are less
intelligent, who do not easily understand that one of these precepts
is included in the other.
Reply Obj. 1: Although charity is one virtue, yet it has two acts,
one of which is directed to the other as to its end. Now precepts are
given about acts of virtue, and so there had to be several precepts
of charity.
Reply Obj. 2: God is loved in our neighbor, as the end is loved in
that which is directed to the end; and yet there was need for an
explicit precept about both, for the reason given above.
Reply Obj. 3: The means derive their goodness from their relation to
the end, and accordingly aversion from the means derives its malice
from the same source and from no other.
Reply Obj. 4: Love of our neighbor includes love of God, as the end
is included in the means, and vice versa: and yet it behooved each
precept to be given explicitly, for the reason given above.
_______________________