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Dist. 27, Art. 2, Q. 4

Book III: On the Incarnation of the Word · Distinction 27

Textus Latinus
p. 609

Quaestio IV. Quis duorum motuum caritatis praecedat alterum.

Quarto quaeritur, quis istorum motuum praecedat reliquum. Et videtur, quod prius sit motus dilectionis in proximum quam motus in Deum:

1. Primo per illud quod dicitur primae Ioannis quarto1: Qui non diligit fratrem suum, quem videt, Deum, quem non videt, quomodo potest diligere? Secundum hoc ergo ad destructionem dilectionis proximi sequitur destructio dilectionis Dei: si ergo ad destructionem posterioris non sequitur destructio prioris, sed e converso: ergo prior est motus dilectionis in proximum quam in Deum.

2. Item, primae ad Corinthios decimo quinto2: Prius quod animale est, deinde quod spirituale; sed dilectio proximi sensibilior est, dilectio Dei spiritualior: ergo prius oportet affectum inclinari ad diligendum proximum quam ad diligendum Deum.

p. 610

3. Item, processus est ab inferioribus ad superiora et ab imperfecto ad perfectum secundum rectum ordinem, non e converso3: si ergo dilectio Dei perfectior et superior est quam dilectio proximi, dilectio proximi est via ad illam. Sed via prior est quam terminus: ergo per prius est motus dilectionis in proximum quam in Deum.

4. Item, prior est actio quam contemplatio secundum rectum ordinem4; sed dilectio proximi facit hominem versari circa vitam activam, dilectio Dei circa vitam contemplativam: ergo secundum rectum ordinem prior est motus caritatis in proximum quam in Deum.

Sed contra: 1. Secundum eum modum caritas movet hominem ad diligendum Deum, secundum quem Deus praecipit; sed Deus praecipit, primo amari se, et deinde amari proximum, quia primum et summum mandatum est: Diliges Dominum Deum tuum. Secundum autem simile est huic: Diliges proximum tuum, secundum quod dicitur Matthaei vigesimo secundo5: ergo prius movet caritas ad amandum Deum quam ad amandum proximum.

2. Item, « causa prior est suo effectu6 »; sed dilectio Dei causa est dilectionis proximi, quia ideo diligit homo proximum, quia diligit Deum, cuius proximus est imago: ergo etc.

3. Item, diligibile, quod prius est in intentione, prius est in affectione; sed intentio per prius est respectu finis quam respectu eius quod est ad finem7: ergo et dilectio. Si ergo Deus diligitur in ratione finis, et proximus in ratione eius quod est ad finem; necessario videtur, quod dilectio Dei praeambula sit ad dilectionem proximi.

4. Item, amor inclinat ad illud prius, ad quod inclinat ardentius, quia affectus sequitur inclinationem maiorem; sed caritatis amor ardentius inclinat ad amandum Deum quam proximum8: ergo prius facit exire in illum motum quam in istum.

Conclusio. Motus caritatis in Deum quoad inclinationem et dignitate et origine prior est quam in proximum, sed quoad exercitationis perfectionem prior est dilectio proximi quam Dei.

Respondeo: Dicendum, quod dupliciter contingit comparare istos motus dilectionis ad habitum caritatis: aut secundum primam ipsius habitus inclinationem, aut secundum exercitii perfectionem. Si secundum primam eius inclinationem, sic concedendum est, quod motus dilectionis in Deum prior est, quam motus dilectionis in proximum, quoniam caritas prius inclinat ad Deum quam ad proximum, cum Deus sit obiectum principalius, et inclinatio respectu ipsius Dei sit causa inclinationis respectu proximi. Caritas enim Deum facit diligi9 propter se, et proximum propter Deum, ita quod propter dicit habitudinem causae finalis et causae moventis et inducentis. Secundum ergo primam caritatis inclinationem prior est non solum dignitate, sed etiam origine motus dilectionis in Deum quam motus dilectionis in proximum. — Si vero loquamur secundum exercitationis perfectionem; cum exercitatio circa motum10 dilectionis in proximum respiciat vitam activam, exercitatio vero motus dilectionis in Deum respiciat vitam contemplativam; et ille status11 sit isto inferior et imperfectior: prior est dilectio proximi quam dilectio Dei. Qui enim vult esse perfectus amator Dei prius debet se exercere in amore proximi, sicut qui vult esse bonus contemplativus prius debet esse bonus activus, sicut docet Gregorius12. — Et in huius rei signum bis datus fuit Spiritus sanctus, et primo in terra, Ioannis vigesimo; secundo de caelo, Actuum secundo; quia prius oportet amorem caritatis exerceri in his quae videmus, ut per amorem visibilium « in amorem invisibilium rapiamur13 ».

p. 611

Ad argumenta: Et secundum hanc viam procedunt rationes, quae ad oppositam partem inducuntur, sicut patet aspicienti. Ex his igitur patet responsio ad quaestionem propositam, patet etiam responsio ad rationes ad utramque partem adductas; procedunt enim secundum diversas vias, secundum quas utraeque verum concludunt, sicut patet ex his quae praedicta sunt14.

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English Translation

Question IV. Which of the two motions of charity precedes the other.

Fourth, it is asked which of these motions precedes the other. And it seems that the motion of love toward the neighbor is prior to the motion toward God:

1. First, through what is said in the first [letter] of John, chapter four1: He who does not love his brother, whom he sees, how can he love God, whom he does not see? According to this, then, upon the destruction of the love of the neighbor there follows the destruction of the love of God: if therefore upon the destruction of the latter the destruction of the former does not follow, but the reverse: therefore the motion of love toward the neighbor is prior to [that] toward God.

2. Likewise, in the first [letter] to the Corinthians, chapter fifteen2: First [comes] that which is animal, then that which is spiritual; but the love of the neighbor is more sensible, the love of God more spiritual: therefore the affect must first be inclined to loving the neighbor than to loving God.

3. Likewise, the process goes from lower things to higher and from the imperfect to the perfect according to right order, not the reverse3: if therefore the love of God is more perfect and higher than the love of the neighbor, the love of the neighbor is the way to it. But the way is prior to the terminus: therefore the motion of love toward the neighbor is prior to [that] toward God.

4. Likewise, action is prior to contemplation according to right order4; but the love of the neighbor makes a man occupy himself about the active life, the love of God about the contemplative life: therefore according to right order the motion of charity toward the neighbor is prior to [that] toward God.

On the contrary: 1. Charity moves a man to loving God according to that manner in which God commands; but God commands, first, that He be loved, and then that the neighbor be loved, because the first and greatest commandment is: You shall love the Lord your God. And the second is like to it: You shall love your neighbor, according to what is said in Matthew, chapter twenty-two5: therefore charity moves to loving God before loving the neighbor.

2. Likewise, « the cause is prior to its effect6 »; but the love of God is the cause of the love of the neighbor, because a man loves his neighbor for this reason, that he loves God, whose image the neighbor is: therefore etc.

3. Likewise, the lovable thing that is prior in intention is prior in affection; but the intention is first with respect to the end than with respect to that which is toward the end7: therefore so also is the love. If therefore God is loved in the character of the end, and the neighbor in the character of that which is toward the end; it necessarily seems that the love of God is preliminary to the love of the neighbor.

4. Likewise, love inclines first toward that to which it inclines more ardently, because the affect follows the greater inclination; but the love of charity inclines more ardently to loving God than the neighbor8: therefore it makes one go out into that motion before this one.

Conclusion. The motion of charity toward God, as regards inclination, is prior both in dignity and in origin to [that] toward the neighbor, but as regards the perfection of exercise the love of the neighbor is prior to [that] of God.

I respond: It must be said that these motions of love can be compared to the habit of charity in two ways: either according to the first inclination of the habit itself, or according to the perfection of exercise. If according to its first inclination, then it must be conceded that the motion of love toward God is prior to the motion of love toward the neighbor, since charity inclines toward God before [it inclines] toward the neighbor, because God is the more principal object, and the inclination with respect to God Himself is the cause of the inclination with respect to the neighbor. For charity makes God be loved9 for His own sake, and the neighbor for God's sake, in such a way that for the sake of expresses the relation of a final cause and of a moving and inducing cause. According therefore to the first inclination of charity, the motion of love toward God is prior to the motion of love toward the neighbor not only in dignity but also in origin. — But if we speak according to the perfection of exercise; since the exercise about the motion10 of love toward the neighbor regards the active life, while the exercise of the motion of love toward God regards the contemplative life; and that state11 is inferior to and more imperfect than this one: the love of the neighbor is prior to the love of God. For he who wishes to be a perfect lover of God ought first to exercise himself in the love of the neighbor, just as he who wishes to be a good contemplative ought first to be a good active, as Gregory teaches12. — And as a sign of this thing the Holy Spirit was given twice, and first on earth, [in] John chapter twenty; secondly from heaven, [in] Acts chapter two; because the love of charity must first be exercised in those things which we see, so that through the love of visible things « we may be caught up into the love of invisible things13 ».

To the arguments: And along this way proceed the reasonings which are brought forward for the opposite part, as is plain to one who looks. From these, therefore, the response to the question proposed is plain, and likewise plain is the response to the reasonings adduced for both parts; for they proceed according to diverse ways, according to which both conclude what is true, as is plain from those things which have been said before14.

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Apparatus Criticus
  1. (P. 609, n. 6.) Vers. 20. — Cfr. supra pag. 438, nota 1. et pag. 600, nota 5.
    (P. 609, n. 6.) [1 John 4,] verse 20. — Cf. above, p. 438, note 1, and p. 600, note 5.
  2. (P. 609, n. 7.) Vers. 16. — Paulo inferius pro dilectio Dei codd. A K dilectio vero Dei.
    (P. 609, n. 7.) [1 Cor. 15,] verse 16. — A little further down, for dilectio Dei codices A K [read] dilectio vero Dei.
  3. (P. 610, n. 1.) Secundum Aristot.; vide tom. II. pag. 330, nota 5. in fine.
    (P. 610, n. 1.) According to Aristotle; see vol. II, p. 330, note 5, at the end.
  4. (P. 610, n. 2.) Bernard., Serm. 3. in Assumt. B. M. V. n. 1: Optimam enim partem elegit Maria, teste ipso quem Martha suscepit. Sed prior natu Martha videtur, et salutis initium sibi magis actio quam contemplatio noscitur vindicare. Laudat Christus Mariam, sed a Martha suscipitur. Amat Rachaelem Iacob, sed Lia supponitur ignoranti etc. Serm. 46. in Cantic. n. 5: En forte appetis et ipse contemplationis quietem, et bene facis; tantum ne obliviscaris flores, quibus lectulum sponsae legis aspersum. Ergo cura et tu tuum similiter circumdare bonorum floribus operum, virtutum exercitio... Sed et praeposterus ordo est, ante meritum exigere praemium, et ante laborem sumere cibum, cum dicat Apostolus: Qui non laborat non manducet (II. Thess. 3, 10.) etc.
    (P. 610, n. 2.) Bernard, Sermon 3 on the Assumption of the Blessed Virgin Mary, n. 1: For Mary chose the best part, by the witness of Him whom Martha received. But Martha seems prior by birth, and action rather than contemplation is known to claim for itself the beginning of salvation. Christ praises Mary, but is received by Martha. Jacob loves Rachel, but Leah is substituted upon him while he is unaware, etc. Sermon 46 on the Canticle, n. 5: Behold, perhaps you too desire the quiet of contemplation, and you do well; only do not forget the flowers with which the bride's couch, by the law, is strewn. Therefore see that you too likewise surround your [couch] with the flowers of good works, with the exercise of the virtues... But it is also a preposterous order to demand the reward before merit, and to take food before labor, since the Apostle says: He who does not labor, let him not eat (II Thess. 3, 10) etc.
  5. (P. 610, n. 3.) Vers. 37. seqq.: Diliges Dominum Deum tuum... hoc est maximum et primum mandatum... Secundum autem etc. — In maiori pro Secundum eum codd. A Y Secundum eundem. In minori pro amari proximum, quod habent multi codd. et edd. 1, 2, in aliis codd. et Vat. amare proximum; cod. A et Supplement. Sum. Alex. Hal. collat. 60. a. 4. omittunt amari.
    (P. 610, n. 3.) [Matt. 22,] verses 37ff.: You shall love the Lord your God... this is the greatest and first commandment... And the second etc. — In the larger [print], for Secundum eum codices A Y [read] Secundum eundem. In the smaller [print], for amari proximum, which many codices and editions 1, 2 have, in other codices and the Vatican [edition] amare proximum; codex A and the Supplement to the Summa of Alexander of Hales, collation 60, art. 4, omit amari.
  6. (P. 610, n. 4.) Aristot., II. Poster. c. 17. (c. 14.): Causa enim prius est eo cuius est causa.
    (P. 610, n. 4.) Aristotle, Posterior [Analytics] II, ch. 17 (ch. 14): For the cause is prior to that of which it is the cause.
  7. (P. 610, n. 5.) Cfr. supra pag. 486, nota 2.
    (P. 610, n. 5.) Cf. above, p. 486, note 2.
  8. (P. 610, n. 6.) Vide hic lit. Magistri, c. 4.
    (P. 610, n. 6.) See here the text of the Master, ch. 4.
  9. (P. 610, n. 7.) Edd. diligere. Mox post et proximum codd. B D repetunt facit diligi. Paulo inferius pro primam codd. A K P R S bb primariam.
    (P. 610, n. 7.) The editions [read] diligere. Soon after et proximum codices B D repeat facit diligi. A little further down, for primam codices A K P R S bb [read] primariam.
  10. (P. 610, n. 8.) Edd. omittunt circa motum, et bis pro exercitatio substituunt exercitium.
    (P. 610, n. 8.) The editions omit circa motum, and twice substitute exercitium for exercitatio.
  11. (P. 610, n. 9.) Codd. et edd. 1, 2 non congrue hic status sit illo; tamen etiam alibi auctor simili modo istis pronominibus utitur.
    (P. 610, n. 9.) The codices and editions 1, 2 [read], not congruously, here status sit illo; yet elsewhere too the author uses these pronouns in a similar manner.
  12. (P. 610, n. 10.) Libr. VI. Moral. c. 37. n. 38. seqq.; I. Homil. in Ezech. hom. 3. n. 9. — Loci Script. allati sunt Ioan. 20, 22, et Act. 2, 2. seqq. Cfr. hic lit. Magistri, c. 4, et I. Sent. d. 14. dub. 4.
    (P. 610, n. 10.) Morals book VI, ch. 37, n. 38ff.; Homilies on Ezekiel I, hom. 3, n. 9. — The Scripture passages cited are John 20, 22, and Acts 2, 2ff. Cf. here the text of the Master, ch. 4, and Sentences I, dist. 14, dub. 4.
  13. (P. 610, n. 11.) Gregor. in Praefat. Missae in Nativ. Domini. Cfr. supra pag. 26, nota 6. August., in Ioan. Evang. tr. 47. n. 8: Dei dilectio prior est ordine praecipiendi, proximi autem dilectio prior est ordine faciendi. Cfr. Bernardi Sententiae n. 21. — Paulo inferius edd. omittunt patet responsio ad quaestionem propositam.
    (P. 610, n. 11.) Gregory, in the Preface of the Mass on the Nativity of the Lord. Cf. above, p. 26, note 6. Augustine, On the Gospel of John, tract 47, n. 8: The love of God is prior in the order of commanding, but the love of the neighbor is prior in the order of doing. Cf. Bernard's Sentences, n. 21. — A little further down the editions omit patet responsio ad quaestionem propositam.
  14. (P. 611, n. 1.) Vide scholion ad praecedentem quaest.
    (P. 611, n. 1.) See the scholion to the preceding question.
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