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Objection 1: It would seem that two precepts of charity do not
suffice. For precepts are given about acts of virtue. Now acts are
distinguished by their objects. Since, then, man is bound to love
four things out of charity, namely, God, himself, his neighbor and
his own body, as shown above (Question 25, Article 12;
Question 26), it seems that there ought to be four precepts of
charity, so that two are not sufficient.
Objection 2: Further, love is not the only act of charity, but
also joy, peace and beneficence. But precepts should be given about
the acts of the virtues. Therefore two precepts of charity do not
suffice.
Objection 3: Further, virtue consists not only in doing good but
also in avoiding evil. Now we are led by the positive precepts to do
good, and by the negative precepts to avoid evil. Therefore there
ought to have been not only positive, but also negative precepts about
charity; and so two precepts of charity are not sufficient.
On the contrary, Our Lord said (Mt. 22:40): "On these
two commandments dependeth the whole Law and the prophets."
I answer that, Charity, as stated above (Question 23, Article
1), is a kind of friendship. Now friendship is between one person
and another, wherefore Gregory says (Hom. in Ev. xvii):
"Charity is not possible between less than two": and it has been
explained how one may love oneself out of charity (Question 25,
Article 4). Now since good is the object of dilection and love,
and since good is either an end or a means, it is fitting that there
should be two precepts of charity, one whereby we are induced to love
God as our end, and another whereby we are led to love our neighbor
for God's sake, as for the sake of our end
Reply to Objection 1: As Augustine says (De Doctr. Christ.
i, 23), "though four things are to be loved out of charity, there
was no need of a precept as regards the second and fourth," i.e.
love of oneself and of one's own body. "For however much a man may
stray from the truth, the love of himself and of his own body always
remains in him." And yet the mode of this love had to be prescribed
to man, namely, that he should love himself and his own body in an
ordinate manner, and this is done by his loving God and his neighbor.
Reply to Objection 2: As stated above (Question 28, Article
4; Question 29, Article 3), the other acts of charity result
from the act of love as effects from their cause. Hence the precepts
of love virtually include the precepts about the other acts. And yet
we find that, for the sake of the laggards, special precepts were
given about each act---about joy (Phil. 4:4): "Rejoice in
the Lord always"---about peace (Heb. 12:14): "Follow
peace with all men"---about beneficence (Gal. 6:10):
"Whilst we have time, let us work good to all men"---and Holy
Writ contains precepts about each of the parts of beneficence, as may
be seen by anyone who considers the matter carefully.
Reply to Objection 3: To do good is more than to avoid evil, and
therefore the positive precepts virtually include the negative
precepts. Nevertheless we find explicit precepts against the vices
contrary to charity: for, against hatred it is written (Lev.
12:17): "Thou shalt not hate thy brother in thy heart";
against sloth (Ecclus. 6:26): "Be not grieved with her
bands"; against envy (Gal. 5:26): "Let us not be made
desirous of vainglory, provoking one another, envying one another";
against discord (1 Cor. 1:10): "That you all speak the same
thing, and that there be no schisms among you"; and against scandal
(Rm. 14:13): "That you put not a stumbling-block or a
scandal in your brother's way."
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