Summa Theologica Part III (Secunda Secundae) Part 50

Obj. 2: Further, in a certain sense it seems to be less meritorious to love one's friend, as stated above (A. 7). Now G.o.d is our chief friend, since "He hath first loved us" (1 John 4:10). Therefore it seems less meritorious to love G.o.d.

Obj. 3: Further, whatever is more difficult seems to be more virtuous and meritorious since "virtue is about that which is difficult and good" (Ethic. ii, 3). Now it is easier to love G.o.d than to love one's neighbor, both because all things love G.o.d naturally, and because there is nothing unlovable in G.o.d, and this cannot be said of one's neighbor. Therefore it is more meritorious to love one's neighbor than to love G.o.d.

_On the contrary,_ That on account of which a thing is such, is yet more so. Now the love of one's neighbor is not meritorious, except by reason of his being loved for G.o.d's sake. Therefore the love of G.o.d is more meritorious than the love of our neighbor.

_I answer that,_ This comparison may be taken in two ways. First, by considering both loves separately: and then, without doubt, the love of G.o.d is the more meritorious, because a reward is due to it for its own sake, since the ultimate reward is the enjoyment of G.o.d, to Whom the movement of the Divine love tends: hence a reward is promised to him that loves G.o.d (John 14:21): "He that loveth Me, shall be loved of My Father, and I will ... manifest Myself to him." Secondly, the comparison may be understood to be between the love of G.o.d alone on the one side, and the love of one's neighbor for G.o.d's sake, on the other. In this way love of our neighbor includes love of G.o.d, while love of G.o.d does not include love of our neighbor. Hence the comparison will be between perfect love of G.o.d, extending also to our neighbor, and inadequate and imperfect love of G.o.d, for "this commandment we have from G.o.d, that he, who loveth G.o.d, love also his brother" (1 John 4:21).

Reply Obj. 1: According to one gloss, the Apostle did not desire this, viz. to be severed from Christ for his brethren, when he was in a state of grace, but had formerly desired it when he was in a state of unbelief, so that we should not imitate him in this respect.

We may also reply, with Chrysostom (De Compunct. i, 8) [*Hom. xvi in Ep. ad Rom.] that this does not prove the Apostle to have loved his neighbor more than G.o.d, but that he loved G.o.d more than himself. For he wished to be deprived for a time of the Divine fruition which pertains to love of one self, in order that G.o.d might be honored in his neighbor, which pertains to the love of G.o.d.

Reply Obj. 2: A man's love for his friends is sometimes less meritorious in so far as he loves them for their sake, so as to fall short of the true reason for the friends.h.i.+p of charity, which is G.o.d.

Hence that G.o.d be loved for His own sake does not diminish the merit, but is the entire reason for merit.

Reply Obj. 3: The _good_ has, more than the _difficult,_ to do with the reason of merit and virtue. Therefore it does not follow that whatever is more difficult is more meritorious, but only what is more difficult, and at the same time better.

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QUESTION 28

OF JOY (In Four Articles)

We must now consider the effects which result from the princ.i.p.al act of charity which is love, and (1) the interior effects, (2) the exterior effects. As to the first, three things have to be considered: (1) Joy, (2) Peace, (3) Mercy.

Under the first head there are four points of inquiry:

(1) Whether joy is an effect of charity?

(2) Whether this kind of joy is compatible with sorrow?

(3) Whether this joy can be full?

(4) Whether it is a virtue?

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FIRST ARTICLE [II-II, Q. 28, Art. 1]

Whether Joy Is Effected in Us by Charity?

Objection 1: It would seem that joy is not effected in us by charity.

For the absence of what we love causes sorrow rather than joy. But G.o.d, Whom we love by charity, is absent from us, so long as we are in this state of life, since "while we are in the body, we are absent from the Lord" (2 Cor. 5:6). Therefore charity causes sorrow in us rather than joy.

Obj. 2: Further, it is chiefly through charity that we merit happiness. Now mourning, which pertains to sorrow, is reckoned among those things whereby we merit happiness, according to Matt. 5:5: "Blessed are they that mourn, for they shall be comforted." Therefore sorrow, rather than joy, is an effect of charity.

Obj. 3: Further, charity is a virtue distinct from hope, as shown above (Q. 17, A. 6). Now joy is the effect of hope, according to Rom.

12:12: "Rejoicing in hope." Therefore it is not the effect of charity.

_On the contrary,_ It is written (Rom. 5:5): "The charity of G.o.d is poured forth in our hearts by the Holy Ghost, Who is given to us."

But joy is caused in us by the Holy Ghost according to Rom. 14:17: "The kingdom of G.o.d is not meat and drink, but justice and peace, and joy in the Holy Ghost." Therefore charity is a cause of joy.

_I answer that,_ As stated above (I-II, Q. 25, AA. 1, 2, 3), when we were treating of the pa.s.sions, joy and sorrow proceed from love, but in contrary ways. For joy is caused by love, either through the presence of the thing loved, or because the proper good of the thing loved exists and endures in it; and the latter is the case chiefly in the love of benevolence, whereby a man rejoices in the well-being of his friend, though he be absent. On the other hand sorrow arises from love, either through the absence of the thing loved, or because the loved object to which we wish well, is deprived of its good or afflicted with some evil. Now charity is love of G.o.d, Whose good is unchangeable, since He is His goodness, and from the very fact that He is loved, He is in those who love Him by His most excellent effect, according to 1 John 4:16: "He that abideth in charity, abideth in G.o.d, and G.o.d in him." Therefore spiritual joy, which is about G.o.d, is caused by charity.

Reply Obj. 1: So long as we are in the body, we are said to be "absent from the Lord," in comparison with that presence whereby He is present to some by the vision of "sight"; wherefore the Apostle goes on to say (2 Cor. 5:6): "For we walk by faith and not by sight."

Nevertheless, even in this life, He is present to those who love Him, by the indwelling of His grace.

Reply Obj. 2: The mourning that merits happiness, is about those things that are contrary to happiness. Wherefore it amounts to the same that charity causes this mourning, and this spiritual joy about G.o.d, since to rejoice in a certain good amounts to the same as to grieve for things that are contrary to it.

Reply Obj. 3: There can be spiritual joy about G.o.d in two ways.

First, when we rejoice in the Divine good considered in itself; secondly, when we rejoice in the Divine good as partic.i.p.ated by us.

The former joy is the better, and proceeds from charity chiefly: while the latter joy proceeds from hope also, whereby we look forward to enjoy the Divine good, although this enjoyment itself, whether perfect or imperfect, is obtained according to the measure of one's charity.

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SECOND ARTICLE [II-II, Q. 28, Art. 2]

Whether the Spiritual Joy, Which Results from Charity, Is Compatible with an Admixture of Sorrow?

Objection 1: It would seem that the spiritual joy that results from charity is compatible with an admixture of sorrow. For it belongs to charity to rejoice in our neighbor's good, according to 1 Cor. 13:4, 6: "Charity ... rejoiceth not in iniquity, but rejoiceth with the truth." But this joy is compatible with an admixture of sorrow, according to Rom. 12:15: "Rejoice with them that rejoice, weep with them that weep." Therefore the spiritual joy of charity is compatible with an admixture of sorrow.

Obj. 2: Further, according to Gregory (Hom. in Evang. x.x.xiv), "penance consists in deploring past sins, and in not committing again those we have deplored." But there is no true penance without charity. Therefore the joy of charity has an admixture of sorrow.

Obj. 3: Further, it is through charity that man desires to be with Christ according to Phil. 1:23: "Having a desire to be dissolved and to be with Christ." Now this desire gives rise, in man, to a certain sadness, according to Ps. 119:5: "Woe is me that my sojourning is prolonged!" Therefore the joy of charity admits of a seasoning of sorrow.

_On the contrary,_ The joy of charity is joy about the Divine wisdom.

Now such like joy has no admixture of sorrow, according to Wis. 8:16: "Her conversation hath no bitterness." Therefore the joy of charity is incompatible with an admixture of sorrow.

_I answer that,_ As stated above (A. 1, ad 3), a twofold joy in G.o.d arises from charity. One, the more excellent, is proper to charity; and with this joy we rejoice in the Divine good considered in itself.

This joy of charity is incompatible with an admixture of sorrow, even as the good which is its object is incompatible with any admixture of evil: hence the Apostle says (Phil. 4:4): "Rejoice in the Lord always."

The other is the joy of charity whereby we rejoice in the Divine good as partic.i.p.ated by us. This partic.i.p.ation can be hindered by anything contrary to it, wherefore, in this respect, the joy of charity is compatible with an admixture of sorrow, in so far as a man grieves for that which hinders the partic.i.p.ation of the Divine good, either in us or in our neighbor, whom we love as ourselves.

Reply Obj. 1: Our neighbor does not weep save on account of some evil. Now every evil implies lack of partic.i.p.ation in the sovereign good: hence charity makes us weep with our neighbor in so far as he is hindered from partic.i.p.ating in the Divine good.

Reply Obj. 2: Our sins divide between us and G.o.d, according to Isa.

59:2; wherefore this is the reason why we grieve for our past sins, or for those of others, in so far as they hinder us from partic.i.p.ating in the Divine good.

Reply Obj. 3: Although in this unhappy abode we partic.i.p.ate, after a fas.h.i.+on, in the Divine good, by knowledge and love, yet the unhappiness of this life is an obstacle to a perfect partic.i.p.ation in the Divine good: hence this very sorrow, whereby a man grieves for the delay of glory, is connected with the hindrance to a partic.i.p.ation of the Divine good.

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THIRD ARTICLE [II-II, Q. 28, Art. 3]

Whether the Spiritual Joy Which Proceeds from Charity, Can Be Filled?

Objection 1: It would seem that the spiritual joy which proceeds from charity cannot be filled. For the more we rejoice in G.o.d, the more is our joy in Him filled. But we can never rejoice in Him as much as it is meet that we should rejoice in G.o.d, since His goodness which is infinite, surpa.s.ses the creature's joy which is finite. Therefore joy in G.o.d can never be filled.

Obj. 2: Further, that which is filled cannot be increased. But the joy, even of the blessed, can be increased, since one's joy is greater than another's. Therefore joy in G.o.d cannot be filled in a creature.

Obj. 3: Further, comprehension seems to be nothing else than the fulness of knowledge. Now, just as the cognitive power of a creature is finite, so is its appet.i.tive power. Since therefore G.o.d cannot be comprehended by any creature, it seems that no creature's joy in G.o.d can be filled.

_On the contrary,_ Our Lord said to His disciples (John 15:11): "That My joy may be in you, and your joy may be filled."