Moral Theology Part 71

1592. It should not be inferred from what has been said on the qualities which charity must have, or the influence it must exercise, that the duty of love of G.o.d is only for the perfect, or that it is with difficulty accomplished. (a) On the contrary, charity is a universal obligation, for it is the first commandment (Matt., xxii. 38), and he who does not love is accursed (I Cor., xvi. 22). (b) Neither is the commandment hard (I John, v. 3), for nature itself inclines one to love the Supreme Good, and grace helps one to remove the impediments to a love of friends.h.i.+p that will cling to G.o.d above all. The observance of the commandments indicates that one is guided habitually by love, while a devout recitation of the Lord's Prayer is an actual expression of that love; and hence conscientious persons should not worry lest they may have been wanting in G.o.d's love.

1593. With reference to the times when the precepts of charity oblige, we should distinguish three kinds of precepts: (a) the negative precepts forbid sins against charity (such as hatred, envy, scandal, etc.), and they oblige at all times; (b) the positive precepts of external beneficence oblige when occasion requires, as was said above (see 1210 sqq.); (c) the positive precepts of internal love oblige at certain special times, as will now be explained.

1594. The precept of love of G.o.d obliges directly--that is, by reason of the virtue of charity itself--at the following times: (a) at the beginning of the moral life, that is, of the use of reason; (b) during life; (c) at the close of life, or when one is about to die (Denzinger, nn. 1101, 1289).

1595. The Obligation of an Act of Love of G.o.d at the Beginning of the Moral Life.--(a) The beginning of the moral life here signifies the moment when a child arrives at a full use of reason, and is able to deliberate on things of grave importance, such as the duty of having a supreme purpose in life and of doing good and avoiding evil. This moment does not coincide necessarily with any fixed period of the child's age (e.g., the seventh year), but depends on the gradual development of the moral conscience and may be earlier or later according to intelligence, surroundings, education, etc, (see 932).

(b) The act of love of G.o.d here signifies the turning to G.o.d as one's Last End, but it may be made either formally or virtually, according to the knowledge had. A formal act of love of G.o.d is made, when one has explicit knowledge, either through faith or through natural reason, concerning G.o.d as the Supreme Good and Last End, and when one loves Him as such. A virtual act of love of G.o.d consists in a resolution to direct one's life according to reason, or in a love of the goodness of virtue; for in such an act there is implied a love of the Author and End of moral good. The faithful who cannot remember having made this first act of charity when they came to the use of reason, should not disturb themselves at this, for the commandment was fulfilled by any service they freely offered to G.o.d.

(c) The reason for requiring an act of love at the beginning of the moral life is, that in that moment one has the choice placed before one of good or evil, and that faith, hope and charity, being fundamental precepts, should precede the other virtues of the law.

1596. Ignorance as Excusing from the Act of Love of G.o.d.--(a) Ignorance of G.o.d as the Author of the supernatural order excuses from the precept of supernatural love or charity, if it is invincible ignorance. Thus, a pagan who knows nothing of revelation does not sin by omitting an act of charity towards G.o.d.

(b) Ignorance of G.o.d as the Author of the order of nature does not excuse from a natural act of benevolence towards G.o.d, if the person in ignorance, though an infidel, has sufficient use of reason, for ignorance of G.o.d is then inexcusable (Rom., i. 20).

1597. The Obligation of the Act of Love of G.o.d throughout Life.--(a) The existence of an obligation to make frequent acts of love of G.o.d during life is a consequence of the preponderant part played by charity among the virtues (see 1115 sqq.), for how is one to regulate one's life according to the virtues, if one does not frequently renew that virtue which is the inspiration and direction of all the others? The Old Testament requires that one have the commandment of love of G.o.d frequently in one's thoughts (Deut., vi. 5-7), and in the New Testament it is called the commandment on which all the others depend (Matt., xxii. 37-40). The Church has condemned propositions that made infrequent performance of the act of love--such as once in a lifetime, once in five years--sufficient (Denzinger, nn. 1155-1157).

(b) The details of this obligation--that is, the frequency with which and the times at which the act of love of G.o.d must be made under pain of grave sin--is a matter of dispute among authorities. Some think once in three years sufficient; others, guided perhaps by the a.n.a.logy of the precept of yearly Communion, regard once a year as sufficient; others, with St. Alphonsus, hold for once a month, basing their opinion on the difficulty of overcoming temptations if acts of love of G.o.d are omitted for more than a month; others, with Scotus, think the act of love of G.o.d should be made once a week, for, since the Sundays are set aside for the wors.h.i.+p of G.o.d, the Church seems to have thereby determined with regard to the act of divine charity that which the law of G.o.d had left undetermined; finally, some teach that an act of love of G.o.d must be made daily, arguing that Christ commanded the Lord's Prayer to be said daily, and that its first pet.i.tions contain formal acts of love of G.o.d.

1598. None of the opposed opinions just given can be considered as demonstrated and theoretically certain. But in actual life this offers no difficulty, and the following are accepted as practical rules that may be acted on:

(a) Those who live habitually in the state of grace may be regarded as having fulfilled sufficiently the commandment of love of G.o.d, for "if any man love Me, he will keep My word" (John, xiv. 23).

(b) Those who live habitually in an occasion of sin or in sin itself, no doubt neglect the commandment of love of G.o.d; but it is not necessary that they accuse themselves of the omission to their confessor, since it is understood in the mention of the occasion of sin or bad habit. The confessor, however, ought to admonish careless penitents about the obligation of love of G.o.d, of recitation of the Our Father, etc. Mortal sin revokes the direction of one's works towards G.o.d, and, though one is not obliged to renew that direction immediately after repentance, a delay beyond four or five months according to some authors would be notable.

1599. Obligation of the Act of Love of G.o.d at the Close of Life.--The duty of making an act of love of G.o.d when one is at the point of death is admitted by all for the following cases: (a) the dying person is directly obliged to make an act of love of G.o.d when this is the only way in which he can secure justification, as when he is not in the state of grace and cannot receive the Sacraments; (b) the dying person is indirectly obliged to make an act of love of G.o.d when otherwise he cannot securely struggle against temptations to despair, doubt, etc.

1600. The duty of making an act of love of G.o.d at the time when death is near is considered as doubtful by some authorities when the following points are morally certain: (a) when the dying person has already sufficiently complied with the duty of making an act of love (e.g., when he made such an act just before he fell into danger of death), or is now in the state of grace (e.g., when he has received absolution with attrition just before or after the danger); and also (b) when the dying person will not expose himself on account of omission of the act of charity to the violation of any serious commandment.

1601. In practice, the priest who is attending the dying person should act as follows:

(a) He should remind the dying person of the obligation, if it appears certain, and should suggest to him the motives and a.s.sist him in p.r.o.nouncing the form. In many manuals of the Ritual exhortations and aspirations suitable for this purpose are given.

(b) The priest should recommend the act of love of G.o.d, even though the obligation does not appear certain, if no harm will result from his doing so. For this will better prepare the dying person for entrance into eternity.

(c) He should not speak of the act of love of G.o.d, if the obligation is uncertain and harm would result from his doing so (e.g., if the dying person is in good faith, and would be much disturbed if told about the act of love to be made).

1602. Thus far we have spoken of the obligation which the precept of love of G.o.d imposes directly, or by reason of charity itself. There is also an obligation that is indirect, or by reason of some virtue or commandment distinct from charity.

(a) Thus, by reason of a virtue distinct from charity, one is bound to make an act of love of G.o.d, if this act is the only means of avoiding sin against that virtue. Example: t.i.tus suffers severe temptations to injustice, and finds that only the love of G.o.d keeps him from injustice. In temptation, therefore, he should make an act of love of G.o.d.

(b) By reason of a commandment distinct from that of charity, one is bound to make an act of love of G.o.d, if otherwise one cannot fulfill rightly the commandment in question. Thus, if a person has to receive or administer a Sacrament of the living, or solemnly to administer a Sacrament, when he is not in the state of grace and has not the opportunity of receiving absolution, he is obliged to make an act of perfect contrition, which includes an act of love of G.o.d.

1603. An implicit love of neighbor is contained in every true act of love of G.o.d (see 1549, 1586). But in some cases love of neighbor must be explicit (see 1589).

(a) Thus, one is bound to explicit love directly (or by reason of charity itself), when the law of charity requires this. _Per accidens_, charity requires an internal act of love, when without this act some good commanded by charity (e.g., reconciliation with an enemy, alms to one in distress) will not be done, or some evil forbidden by charity (e.g., hatred, revenge) will not be overcome. _Per se_, it does not seem that charity requires explicit acts of love towards the neighbor, but only those implicit acts contained in the love of G.o.d; in practice, however, conscientious persons frequently make explicit acts of fraternal charity, as when they pray for the living and the dead, or say the Our Father with due attention and devotion.

(b) One is bound to explicit love indirectly (or by reason of some other virtue than charity), when apart from such explicit love that other virtue cannot be exercised as commanded. Example: Balbus is often tempted to defraud Caius, and does not resist the temptation successfully, unless he puts himself into a charitable disposition towards Caius.

1604. The Necessity of Charity.--(a) The habit of charity is necessary as a means (see 360, 785) for all persons, infants included, so that without it no one can be saved. For it is only with this virtue that one possesses the divine indwelling (I John, iv. 16), and is made a friend of G.o.d. Those who have not the wedding garment of charity are cast into the outer darkness (Matt., xxii. 13).

(b) The act of charity is also necessary as a means of salvation to all adults, for it is only by actual charity that they turn towards their Last End, and without actual charity they are in death (I John, iii.

14). A person who is justified through attrition joined with a Sacrament receives grace and the habit of charity, and by his voluntary acceptance he consents to the divine friends.h.i.+p and thus makes an act of charity.

(c) The act of charity is obligatory under grave precept at the beginning of the moral life, frequently during life, and at the hour of death (see 1594 sqq.).

1605. Is it possible that a sin against the love of G.o.d be only venial?

(a) The imperfection of the act makes such a sin only venial, as when without full deliberation one wishes to omit an obligatory act of love.

(b) The slightness of the matter makes such a sin venial, when it is aside from, but not contrary to, the love of G.o.d, as when one makes an act of love of G.o.d with culpable lukewarmness. Venial sin is not, strictly speaking, opposed to the commandment of love, since it does not destroy love.

1606. As the order of charity is commanded as a part of the law of charity, one is obliged not only to love those to whom love is commanded, but also to give greater love to those to whom greater love is due.

(a) G.o.d must be loved above all creatures, since He is to be loved with the whole heart (Deut., vi. 5; Matt., x. 37).

(b) Self must be loved more than the neighbor, for love of neighbor is commanded only as like to that of self (Matt., xxii. 9).

(c) One should love one's neighbor more than one's own body, since we ought to lay down our lives for the brethren (I John, iii. 16). The claims of self and of the neighbor to love are in the following order: the spiritual goods of self, the spiritual goods of the neighbor, the bodily goods of self, the bodily goods of the neighbor, the external goods of self, the external goods of the neighbor.

(d) Among neighbors, those who are better or more nearly related to self should be given the preference in love; for we should do good to all, but especially to those who are of the household of the faith (Gal, vi. 10), and those persons are specially blamed who have no care for their own and for those of their own house (I Tim., v. 8). The claims of neighbors on our help (as was explained in 1176 sqq.) rank in the following order: wife, children, parents, brothers and sisters, other relatives, friends, domestics, citizens of the same town, state, and country, and, finally, all others.

1607. The order of charity is commanded, because it is a mode intrinsic to the performance of the act of charity (see 1554); it is a circ.u.mstance without which the act of love is not in proportion to the person to whom it is shown. Thus, love given to G.o.d is not in proportion to His lovableness, if it is exceeded by the love given to a creature; love given to the members of one's family is not in proportion to their claims, if it is less than the love given to strangers.

(a) Hence, outside cases of a neighbor's need, the law of charity requires that one give him the amount of internal love that corresponds with the external charity due to him. Thus, love for a father should be in proportion to the external honor one is bound to show one's parent; love for a brother in proportion to the external marks of friends.h.i.+p that are due a brother. He who has no filial love for his parents, or fraternal love for his brethren, does not fulfill the law of charity.

(b) In cases of a neighbor's need, the law of charity requires that the internal love be in proportion to the external charitable a.s.sistance one should give. Thus, if a parent and a stranger are in equal necessity, more help and more love are due the parent; but if a stranger is in need, and a parent is not in need, more help and more corresponding love, as to that particular case, are due the stranger.

1608. It should be noted, however, that there is a twofold love of the neighbor.

(a) Obligatory love is that which is commanded, and which is due another as a debt, such as love for G.o.d, for a parent, for all neighbors in general, etc. The amount of love for fellow-creatures that is obligatory is, of course, not infinite, for no creature is infinitely lovable; neither is it mathematically fixed, for, as said above, it may be greater or less according to circ.u.mstances; but it is comparative or relative--that is, it should agree with the higher or lower claim to external charity that a neighbor has on one.

(b) Optional love, or love of supererogation, is that which is not commanded, but which may be given lawfully, such as special friends.h.i.+p outside a case of need for an enemy or stranger. As there is no precept regarding this kind of love, neither is there any precept regarding the order of love as between those to whom it is given, and one may invert the order that is obligatory as regards commanded love. Thus, if a brother and a cousin are both well-to-do, and one has property to bequeath to which neither of them has any right, it is not against charity to leave more to the cousin and less to the brother, or some to the cousin and none to the brother. This supposes, however, that in the matter of obligatory love the preference in order of charity has been shown the brother (as explained in 1158-1182).

Art. 11: THE GIFT OF WISDOM

(_Summa Theologica_, II-II, qq. 45, 46.)

1609. Wisdom is the Gift of the Holy Ghost which corresponds with and serves the virtue of charity (see 159 sqq., 808 sqq., 1041 sqq.), and hence it is discussed in this place.

The following points concerning Wisdom will be treated: (a) the Nature of the Gift of Wisdom; (b) the Persons who Possess the Gift of Wisdom; (c) the Beat.i.tude of the Peacemakers, which pertains especially to Wisdom; (d) the Sin of Foolishness, which is opposed to Wisdom.

So far is it from being improper to give some s.p.a.ce in Moral Theology to the Gifts of the Holy Ghost (as if they pertained only to higher mysticism), that it is even necessary to emphasize them. The Gifts are essential to salvation, and play a most important part in the daily spiritual life, whether in correcting or reinforcing the virtues, or in giving immediate direction from the Holy Spirit. Man, it is true, does not set them into action, but it is man's part to value them, to hold himself in readiness for them, and to hearken to their whispered enlightenment and counsel. The Gifts of the Holy Ghost are the very soul of Theology and of the Christian life.

1610. The Nature of the Gift of Wisdom.--Wisdom is defined as "a habit for judging things in the light of their First Cause, the Supreme Good, which is infused into the soul along with sanctifying grace."

(a) Wisdom is a habit, and so it differs from pa.s.sing acts. Thus, a man in the state of sin who avoids idolatry, judges in the light of the highest cause that wors.h.i.+p is not to be given to creatures; but he lacks the indwelling of the Holy Ghost, and therefore does not judge in virtue of that special instinct or power which originates from the abiding presence of the Holy Ghost.

(b) Wisdom judges, and this sets it apart from habits that belong to the will (e.g., the Gifts of Piety, Fort.i.tude, and Fear), as well as from habits whose chief act is a.s.sent (e.g., the virtue of Faith) or penetration (e.g., the Gift of Understanding).