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Objection 1: It would seem that no precept should be given about
charity. For charity imposes the mode on all acts of virtue, since it
is the form of the virtues as stated above (Question 23, Article
8), while the precepts are about the virtues themselves. Now,
according to the common saying, the mode is not included in the
precept. Therefore no precepts should be given about charity.
Objection 2: Further, charity, which "is poured forth in our
hearts by the Holy Ghost" (Rm. 5:5), makes us free, since
"where the Spirit of the Lord is, there is liberty" (2 Cor.
3:17). Now the obligation that arises from a precept is opposed
to liberty, since it imposes a necessity. Therefore no precept should
be given about charity.
Objection 3: Further, charity is the foremost among all the
virtues, to which the precepts are directed, as shown above (FS,
Question 90, Article 2; FS, Question 100, Article 9).
If, therefore, any precepts were given about charity, they should
have a place among the chief precepts which are those of the decalogue.
But they have no place there. Therefore no precepts should be given
about charity.
On the contrary, Whatever God requires of us is included in a
precept. Now God requires that man should love Him, according to
Dt. 10:12. Therefore it behooved precepts to be given about the
love of charity, which is the love of God.
I answer that, As stated above (Question 16, Article 1;
FS, Question 99, Article 1), a precept implies the notion of
something due. Hence a thing is a matter of precept, in so far as it
is something due. Now a thing is due in two ways, for its own sake,
and for the sake of something else. In every affair, it is the end
that is due for its own sake, because it has the character of a good
for its own sake: while that which is directed to the end is due for
the sake of something else: thus for a physician, it is due for its
own sake, that he should heal, while it is due for the sake of
something else that he should give a medicine in order to heal. Now
the end of the spiritual life is that man be united to God, and this
union is effected by charity, while all things pertaining to the
spiritual life are ordained to this union, as to their end. Hence the
Apostle says (1 Tim. 1:5): "The end of the commandment is
charity from a pure heart, and a good conscience, and an unfeigned
faith." For all the virtues, about whose acts the precepts are
given, are directed either to the freeing of the heart from the whirl
of the passions---such are the virtues that regulate the
passions---or at least to the possession of a good
conscience---such are the virtues that regulate operations---or to
the having of a right faith---such are those which pertain to the
worship of God: and these three things are required of man that he may
love God. For an impure heart is withdrawn from loving God, on
account of the passion that inclines it to earthly things; an evil
conscience gives man a horror for God's justice, through fear of His
punishments; and an untrue faith draws man's affections to an untrue
representation of God, and separates him from the truth of God. Now
in every genus that which is for its own sake takes precedence of that
which is for the sake of another, wherefore the greatest precept is
that of charity, as stated in Mt. 22:39.
Reply to Objection 1: As stated above (FS, Question 100,
Article 10) when we were treating of the commandments, the mode of
love does not come under those precepts which are about the other acts
of virtue: for instance, this precept, "Honor thy father and thy
mother," does not prescribe that this should be done out of charity.
The act of love does, however, fall under special precepts.
Reply to Objection 2: The obligation of a precept is not opposed to
liberty, except in one whose mind is averted from that which is
prescribed, as may be seen in those who keep the precepts through fear
alone. But the precept of love cannot be fulfilled save of one's own
will, wherefore it is not opposed to charity.
Reply to Objection 3: All the precepts of the decalogue are
directed to the love of God and of our neighbor: and therefore the
precepts of charity had not to be enumerated among the precepts of the
decalogue, since they are included in all of them.
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