Moral Theology Part 70

(c) Charity to self would require one to seek after an honor, if the honor were necessary and the manner of seeking it honorable. Thus, it is a duty to self to seek to obtain a diploma or certificate of good character or proficiency, if this doc.u.ment is needed to exercise the profession for which one has trained.

(d) Charity to self would forbid one to seek after an honor, if the honor would prove harmful, or if it could not be obtained in a respectable way. Thus, if an honor rightfully belonged to another, or if it were bestowed in recognition of evil done, or if it would impose obligations for which one knows oneself to be unsuited, or if it could not be attained except by dishonesty, charity to self would urge one to fly from the honor.

(e) Charity to self in other cases would permit one either to seek an honor (as when a dignity will be useful and will be employed for good, and is not sought out of vainglory or hypocrisy) or to forego it (as when it is not necessary and one is moved to shun it, not out of contempt, but out of some virtuous motive).

1575. Does charity to self require one to desire a good name?

(a) Charity to self does require that one desire to be worthy of a good name, for one owes it to oneself as well as to others to be blameless (Phil., ii. 14-16) and to provide good things in the sight of men (Rom., xii. 17).

(b) Charity to self does require that one desire to have a good name.

Spiritually, a good name is an advantage, for many a one is encouraged to continue in virtue by the good opinion which others have of him, while many another is discouraged from attempting or continuing a good life because he has a bad reputation. Temporally also, a good name is useful or necessary, for, if others do not trust us or respect us, we shall find it difficult to secure employment or position, or to exercise our office fruitfully. Hence, scripture admonishes: "Take care of a good name, for this shall continue with thee, more than a thousand treasures precious and great" (Ecclus., xli. 15).

(c) Charity to self does not require that one actually have a good name, since reputation may be lost through the work of detractors or through one's own unintentional imprudence, or through circ.u.mstances over which one has no control.

(d) Charity to self ordinarily requires that one seek to acquire a good name, if it has not yet been earned, also to preserve it, when gained, to recover it, when lost; for, as a rule, there is no greater good for which the good of reputation should be sacrificed. The means to be employed, however, should not be evil, as when one uses hypocritical pretense in order to pa.s.s as a man of piety, or has recourse to lying or duelling, to undermining or attacking another in order to recover one's reputation. A good name is built up by fidelity to the duties of one's calling and the avoidance of what may be offensive or scandalous to others; it is preserved or rebuilt by good deeds, especially those one is known or supposed to have lacked, and in case of need by words of self-defense, vindicating one's conduct, or refuting aspersions or false charges.

(e) Charity does not require one to seek after a good name, when this should or may be sacrificed for the sake of some higher good. St. Paul faithfully practised what he preached, that no dishonor might be reflected on the Gospel; and yet his enemies looked on him as a seducer and a n.o.body, as a melancholy and avaricious man. But the Apostle answered his traducers that neither honor nor dishonor, neither evil report nor good report, would move him from the exercise of his ministry (II Cor., vi. 4 sqq).

1576. Sacrifice of reputation is not lawful, however, unless there is a proportionately grave reason and the means are good.

(a) The end must be good and relatively important, not only if compared with the good of personal reputation, but also if compared with the public good and the rights of third parties. Examples: It would not be right to allow oneself to be defamed in order to cover up the tracks of a rascal who deserved punishment, or to distract attention from an evil that is being done; for the purpose would then be the defeat of justice or the success of some sinful plan. In such cases the end would not be good. Neither would it be right to allow the sacrifice of a good name for the notoriety and money profits to be gained in stage or book royalties. The practice of many young men of accepting imputed faults, of which they are not guilty, in order to be popular, or interesting, or attractive, is also sinful. Money cannot buy back a lost reputation, and popularity with the thoughtless is no compensation for disgrace before the judicious and loss of self-respect. In these cases the end is not important, if compared with the advantage of a good name. And even when an end is good and more important than one's fame, there will frequently be rights of others involved that forbid a sacrifice of reputation, as when a pa.s.sive att.i.tude in the face of calumny would give scandal or cast discredit on one's profession, office, work, religion, family, or friends.

(b) The means must be good. Examples: Even if the ambition to be "a good fellow" is praiseworthy, drunkenness and profanity are not suitable ways of winning esteem, and the same applies to pretending wickedness or accusing oneself of imaginary escapades and vices to please a circle which admires wildness in youth. The means used in these cases (drunkenness, profanity, lying) are evil in themselves.

Again, the wish to cultivate humility does not justify one in giving scandal by consorting with evildoers as intimates, or by conducting oneself in such a way as to lower the esteem or respect that is entertained for one's position. The means used in those cases are at least evil-seeming and disedifying.

1577. Is self-detraction, that is, the revelation of some real fault or defect, lawful?

(a) If there is question of faults or defects that are of a public nature and generally known, a disclosure made in a good spirit and in a proper manner, and from which beneficial and not harmful results can be foreseen, is lawful, and sometimes obligatory. Example: Balbus has calumniated his neighbors, and he now admits the fact, not to boast about or excuse it, but to make satisfaction; he does not repeat the details of his defamatory remarks, but merely states that he wishes to retract what he had no right to say; he has every reason to think that his present course will undo the harm caused by the defamation. Balbus does right in thus acknowledging his mistake.

(b) If there is question of faults or defects not generally known, the reasons for mentioning them should be more serious, unless the sins are of a trifling nature. Examples: Caius once served a term in jail for dishonesty, but he is now a decent citizen. His family would be scandalized and would feel disgraced, if they knew this. But Caius thinks it would be a suitable reparation to tell them of his former guilt. Caius is wrong. To speak of his past experience would only add the sin of scandal to the old one, and there are other ways in which he can do penance in further expiation of dishonesty. Claudius wishes to marry Semp.r.o.nia, but the latter insists that there must be no secrets between husband and wife, and that he must give her complete and accurate answers on certain questions about his past career--for example, whether he has ever been drunk, whether he has ever wished to be drunk, whether he has ever had questionable relations with other women, etc. Claudius should not deceive Semp.r.o.nia, nor leave her in ignorance of any serious objection to the marriage, even if she forgot to mention it in her questions; but he owes it to himself not to put himself in her power by giving her information which she would probably use against him then or later. t.i.tus has stolen a considerable sum, and, for the sake of getting advice and direction on how to make rest.i.tution, he consults a prudent friend who will regard his communication as confidential, just as if he were a confessor. t.i.tus does not act against his own reputation by telling his case to this friend.

1578. Confession of Sins against Charity Owed to Self.--(a) It is not necessary to declare in confession that one has acted against the charity due to self, if there is question only of sins in which transgression of that charity was not directly intended; for to say that one has sinned against G.o.d by blasphemy, or against self by intemperance, or against the neighbor by injustice, is equivalent to saying that one has hurt one's own soul by sin. (b) It is necessary to declare a want of charity to self, if one has expressly intended such a sin. Thus, if a person who has been admonished to have care for his own soul is so enraged thereat that he vows to deliver his soul over to evil, and thereupon proceeds to commit various kinds of sin, he does not declare his true state of conscience by merely mentioning these latter sins. A case of this kind, however, is not usual (see 1307).

1579. The Commandment of Love of Neighbor.--Charity to fellow-creatures, especially to members of the chosen nation, was commanded in the Old Law. (a) Thus, internal love was made obligatory.

The Lord forbade hatred, revenge, remembrance of injuries (Lev., xix.

17), and commanded love of fellow-citizens (ibid.) and kindness to foreigners dwelling in the land (Lev., xix. 33). (b) External love was also obligatory. Alms and help were to be given the needy (Deut., xxii.

1, 2, xv. 11), loans were to be made without interest (Deut., xxiii.

19), kindness was to be shown to widows, orphans, the blind, the crippled (Exod., xxii. 22, 23; Lev., xix. 14), part of each harvest was to be left for the poor, and in the third, seventh and fiftieth years special a.s.sistance was to be rendered the needy (Lev., xix. 9, xxv.

2-12; Deut., xiv. 28, 29).

1580. In the New Testament, which is the law of love, the precept of charity to neighbors is given with greater clearness and perfection.

(a) Thus, internal love must be universal and modelled on the love which Christ had for humanity. Enemies are to be loved as well as friends, the bad as well as the good (Matt., v. 43-45), Gentiles as well as Jews, since there is one Lord of all (Rom., x. 12). The new commandment, whose observance will mark the faithful follower, is an imitation of the charity of Christ (John, xiii. 34, 35). (b) External charity must be practised, even at the cost of self-sacrifice (I John, iii. 16), for it will be regarded by Christ as done to Himself (Matt., xxv. 40), and will be the subject of interrogation and eulogy at the judgment (Matt., xxv. 34-46).

1581. In giving the commandment of love towards fellow-creatures, our Lord indicated both the reason for the love and the mode in which the love should be exercised: "Thou shalt love thy neighbor as thyself"

(Matt, xxii. 39).

(a) The reason for this love is that a fellow-creature is our neighbor, or, as it is elsewhere expressed, our brother (I John, iv. 20, 21), our friend (Lev., xix. 18). He, like ourselves, is made to the image of G.o.d and is destined for the same beat.i.tude.

(b) The mode of this love is that it should be similar, though not equal, to the love one has for oneself. Hence, the end of loving our neighbor should be G.o.d, that it may be a holy love; the rule to be followed in loving him should be that we agree with his wishes in good, but not in evil, that the love may be just; the manner of loving him should be that one wishes him well, not that one only seeks pleasure or advantage from him, and so the love will be sincere. For, as love of self must be holy, just and sincere, the same qualities are required in love of the neighbor.

1582. The following conditions must, therefore, be met in the love of neighbor which charity commands:

(a) Love must not be of a covetous or selfish or superficial kind, but must be sincerely benevolent and beneficent (see 1109). Those who wish to retain the companions.h.i.+p or a.s.sociation of a neighbor because this redounds to their own gain, on account of his wealth, influence, etc., while harming the neighbor, love themselves rather than the neighbor.

Nor is love of neighbor genuine if it exists only in the emotions, or if it is manifested only in expressions of good will; for true love includes benevolence and will be translated into beneficence when the occasion presents itself (James, ii. 14 sqq.; I John, i. 22). Persons who are most ready to shed tears at the distress of others, or who are most profuse in compliments or good wishes, are frequently most unwilling to a.s.sist others, especially if some sacrifice is necessary.

(b) The love of the neighbor must not be a sinful benevolence or beneficence, but must desire for him and confer on him what are real, and not merely apparent goods, such as we ought to desire for ourselves (Matt., vii. 12). Those who secure for others lower and unnecessary goods at the sacrifice of those that are higher and necessary, putting wealth, pleasure, or position above virtue and a good conscience, have not the love of charity, for "what does it profit a man to gain the whole world, and lose his soul?" (Matt., viii. 36).

(c) The love of the neighbor must not be purely natural, but must wish for him and confer on him real goods out of a supernatural motive. This motive is the friends.h.i.+p one has for G.o.d, so that the neighbor is loved because G.o.d loves him and desires to communicate to him a share in the divine life through grace and glory. The motive of charity is absent, therefore, when one loves only one's friends, when one is kind to others out of pity, or generosity, or admiration for their good qualities, if there is no thought of G.o.d in this philanthropy or humanitarianism.

1583. The commandment of love of neighbor is sufficiently complied with as to its acts by all those who are leading a good Christian life. (a) Thus, the internal acts of sincere affection, peace, joy, and mercy are exercised by prayer for the living and the dead, or a devout recitation of the Lord's Prayer. (b) The external acts of spiritual and corporal mercy are performed by those who are giving according to their means and the necessities they meet.

1584. The commandment of love of neighbor is sufficiently complied with as to its motive, even though the supernatural motive is not actually present before the mind, or other and natural motives are also present.

(a) Thus, the supernatural motive directs our love of neighbor, if it is present virtually, as will be explained in 1590. (b) Natural motives of love that are good in themselves (such as ties of relations.h.i.+p or nationality, common intellectual or other interests, the virtue or ability of a neighbor) do not detract from the supernaturality of love, provided their influence is subordinated to the divine friends.h.i.+p and the desire of beat.i.tude for the neighbor. Even a certain amount of natural repugnance is not inconsistent with charity; on the contrary, charity is seen to be great, if for love of G.o.d one does good to implacable enemies, or waits on persons suffering from a loathsome disease.

1585. Fulfillment of the Commandments of Charity.--We speak now only of the commandment of love, in which the other commandments of charity are contained (see 1550 b). The love which is commanded must have the following qualities: (a) on the side of the subject who loves, it must be internal and made at the proper times--that is, one must love from the heart and affection, as well as in works and manifestations, and must make and renew the act of love as the law requires; (b) on the side of the object loved, it must be both universal and well-ordered; one must not only love all to whom charity is due (see 1133 sqq.), but one must also bestow love according to the rank of precedence in which charity is due (see 1158 sqq.).

1586. The act of charity can be made in various ways.

(a) It is made in itself, when one elicits or expresses love; it is made in its manifestations, when one performs an act of virtue distinct from charity. One who sincerely loves G.o.d with his whole heart will keep the commandments (John, xiv. 21), and hence acts of temperance, justice, fort.i.tude, etc., may be called acts of love, in the sense that they are indications of love.

(b) The act of charity may be made internally or externally. Thus, affection for another as a friend in G.o.d, and a sincere desire of his good, are internal acts of love; while spiritual or temporal alms bestowed upon him, such as instruction or aid in time of sickness, are external acts of love.

(c) The act of charity may be made explicitly or implicitly. Charity is called explicit with reference to a person or object which is loved in itself, and not as included in another; it is called implicit with reference to a person or object loved as included in another, as when means and end involve each other, or a part is contained in the whole.

Thus, he who loves G.o.d above all things loves G.o.d explicitly and his neighbor implicitly; he who loves his neighbor as a future co-sharer in bliss loves his neighbor explicitly and G.o.d implicitly (see 1549); he who includes all mankind in a common act of love, gives explicit love to the race collectively, and implicit love to individual members of the race not mentioned (e.g., enemies or strangers).

1587. For the fulfillment of the commandment of charity other acts of virtue are not enough. There must also be love. (a) Thus, as to charity towards G.o.d, our Lord declares that love of G.o.d is the great commandment on which the others depend, and St. Paul makes salvation depend on love: "If any man love not our Lord Jesus Christ, let him be anathema" (I Cor., xvi. 22). (b) As to charity towards the neighbor, the fulfillment of other commandments in his regard is inferior to the fulfillment of the commandment of fraternal love, and thus the commandments of justice to others are distinct from the commandment of love. Innocent XI condemned the proposition that we are not obliged to love our neighbor by a formal act of love (Denzinger, _Enchiridion_, n.

1160).

1588. For the fulfillment of the law of charity, external acts of love are not enough; there must also be internal love or affection.

(a) With regard to charity towards G.o.d, there can be no question of external charity through acts of beneficence, as is clear; but one is obliged to signify one's love of G.o.d, if silence would cause scandal or convey an expression of hatred of G.o.d. Mere lip-service, however, will not do, for G.o.d must be loved and served from the heart (Matt., xxii.

37; Eph., vi, 6; II Thess. iii., 5; etc.).

(b) With regard to charity towards the neighbor, external charity is commanded (see 1210 sqq. and 1551). But there must also be internal charity, for we are bidden to love our neighbor as we love ourselves (Matt, xxii. 39), as Christ loved us (John, xv. 12), from the heart (I Pet., i. 22). If a man distributed his goods to feed the poor, not out of love, but out of vanity or other sinful motives, his act would not be an exercise of charity. Innocent XI condemned the proposition that we may satisfy through external acts alone the precept of loving our neighbor (Denzinger, n. 1161).

1589. Must the internal act of love be explicit? (a) Love of G.o.d should be explicit, for the commandment of charity is that G.o.d be loved as the Last End, and the other commandments are to be observed as means to that End (see 1120, 1547). The Last End is that which is loved for its own sake, and hence distinctly, while the means are loved for the sake of the Last End. (b) Love of the neighbor is required to be explicit as regards all neighbors in general, when this is necessary for the preservation of charity towards G.o.d, or the fulfillment of obligations of charity towards man; it should be explicit as regards an individual, when this is necessary for the proper discharge of external works or other duties of charity, as when one will not be able to overcome a temptation to hatred unless one makes an act of charity which expressly includes the person one is tempted to hate. But one who loves his neighbor implicitly through an act of supernatural love of G.o.d, and neglects no external duty of charity towards others, is considered to have sufficiently complied with the law in ordinary circ.u.mstances.

1590. The Intention of Performing All Good Works out of Love for G.o.d.--(a) This intention is actual, when one expressly wills G.o.d as the Last End of one's actions. The commandment of loving G.o.d above all things does not require an actual reference of each good work to His love (see 1120, 85, 86).

(b) This intention is virtual but explicit, when previously a person had the actual intention and never retracted it, and now acts under the influence of that explicit and unretracted intention, though he does not advert to the Last End as he now acts. Thus, if an act of love of G.o.d above all things is made supernaturally by a Christian or naturally by a non-Christian, and later on by reason of the acts of love these persons give alms to the poor and do not think of G.o.d as they give the alms, their works are not actually, but virtually and explicitly done for His love. The commandment of love of G.o.d, as we shall see (1593 sqq.), obliges one at certain times to elicit an act of love of G.o.d as the Last End, loved above all things else (in unbelievers it must be an act of natural benevolence, and in believers an act of supernatural charity); and, since such an act includes a consecration of one's works to G.o.d, the commandment requires likewise at certain times a virtual and explicit reference of good works to the love of G.o.d.

(c) The intention is virtual and implicit, when there is no previous act of love of G.o.d influencing a present act, but this act itself is good, tending from its character and object to the Last End, and it is precisely its character and object that cause it to be chosen by the agent. Thus, if an infidel, who has made no offering of his works to G.o.d, gives an alms out of love of mercy, or honors his parents out of love of piety, or pays his debts out of love of justice, he has explicit love for virtue and implicit love for the Author and End of virtue. The commandment of love of G.o.d, being affirmative, does not oblige one at all times to elicit acts of love of G.o.d as the Supreme Good, and hence, apart from the occasions when that affirmative commandment calls for exercise, a virtual and implicit intention of acting for the sake of G.o.d suffices to excuse from sin.

1591. Applications of the Preceding Paragraph.--(a) A Christian who makes acts of love of G.o.d at the necessary times fulfills the commandment of loving G.o.d with his whole heart and the precepts of doing all things for the glory of G.o.d (I Cor., x. 31), and in charity (I Cor., xvi. 14), and in the name of Christ (Col., iii. 17).

(b) An infidel invincibly ignorant of the supernatural law, who makes acts of natural benevolence with reference to G.o.d when he should, does not sin against the precept of charity, and observes the law of natural love.

(c) A person who in no way refers a deliberate act to love of G.o.d, natural or supernatural, sins in that act. His sin is venial, if the evil intended is small (e.g., an alms given purely out of vainglory); it is mortal, if the evil is grave (e.g., an alms given for the purpose of seduction into serious sin).