Moral theology

(a) In its more general sense, it is applied to acts or feelings of a kindly nature towards others, whether or not God be concerned in them as the object or motive. Thus, it is applied to kindly judgments about others, to a benevolent disposition towards their welfare, to gratuitous relief of the needy or suffering, to the bestowal of gifts for public benefit, and the like. In scripture the word is sometimes applied to friendship: “It is better to be invited to herbs with charity than to a fatted calf with hatred” (Prov., xv. 17).

(b) In its particular sense, charity refers to divine love, that is, to the love of God for man or the love of man for God. Here we are considering charity as the virtue by which the creature loves God for His own sake, and others on account of God.

(a) Every attraction is based on the recognition of some suitability in a certain good that attracts, and so is based on love. Example: Love may result from desire, as when from a desire of money springs love of the giver of money; but in the last analysis it will be found that the desire itself came from a previous love, for a person would not wish for money, unless he saw in it some advantage which inclined him towards its possession.

(b) Every repulsion is based on the fact that a certain thing is opposed to that which is suitable for self, and hence results from love. Example: Love sometimes is an effect of hate, as when one loves A because he hates A’s enemies; nevertheless, hate is basically always the result of some love, for one hates only those things that impede or destroy what one loves.

(c) Every satisfaction is due to the possession or presence of something helpful or congenial, and so it presupposes love. Example: A particular satisfaction may cause love, as when one loves a person because his company is entertaining; but the satisfaction is due to the love one has of being entertained.

1107. The effects of love are two; (a) union of affection, for the lover regards the object of love as another self and desires its presence; he delights to think of it and wishes what it wishes; (b) separation from other things, for the lover’s thoughts are on the object of his love, and he is jealous of anything that might take it from him.

(a) Natural love is the tendency of things to their ends which results, not from knowledge, but from nature, and which is found in the irrational and inanimate as well as in higher forms of being. Thus, we may say that fire loves to burn, that every being loves its own existence;

1109. Rational love is of two kinds: (a) love of desire (_amor concupiscentiae_), which is affection for an object which one desires for oneself or for another, in such a way that good is not wished for the object, but the goodness of the object is wished for something else (thus, one loves food or money with the love of desire, because one does not wish good for them, but from them); (b) love of benevolence (_amor benevolentiae_), which is had for an object to which one wishes good (thus, one loves a poor person with the love of benevolence when one wishes to give him food or money).

1110. The love of benevolence is called friendship when the following conditions exist: (a) when the love is mutual, for, if one party who is loved does not reciprocate the other party’s affection, they are not considered friends; (b) when the love is based on some similarity which is a bond of union, for friendship supposes that the parties have common interests and that they delight in each other’s company, which is impossible without congeniality (see Ecclus., xiii. 19). Thus, there is friendship of relative for relative, of citizen for citizen, of soldier for soldier, of scholar for scholar. True, those who belong to the same state in life are often enemies; but this is due, not to the similarity of their life, but to some individual dissimilarity, as when one is successful and the other unsuccessful, one rich and the other poor. Aristotle remarked that potters never got along together, and Proverbs, xiii. 10, says that between the proud there are always quarrels; for each potter saw in the other potter one who took away profits, and each proud man sees in another proud man an obstacle to personal glory. Unfriendly feeling may exist, then, among those who are alike, but friendship is impossible when the parties have nothing special in common.

1111. Two kinds of friendship must be distinguished. (a) The friendship of utility or of pleasure is that by which one desires good for one’s friend, not for the friend’s sake, but for one’s own advantage or gratification. Hence, friendships of this kind contain some love of benevolence, but they are prompted by love of desire. On account of this admixture of selfishness, they fall short of friendship in the truest sense. Examples: Titus cultivates the friendship of Balbus, because the latter is wealthy and will patronize his business; Balbus, on his part, returns the friendship of Titus, because he finds his prices cheaper (a friendship of convenience or utility). Caius and Claudius associate together much and help each other gladly, but the only thing that draws them together is the amusement they get out of each other’s companionship (a friendship of pleasure).

(b) The friendship of virtue is that by which one desires good for another, and by which the cause of attraction is the virtue of the friends. This is true friendship, because it is unselfish and has the highest motive; it is naturally lasting, since it is built on moral goodness, the real good of an intelligent being (Ecclus., vi. 14-16). Example: David and Jonathan became friends because each recognized the other’s virtue.

1112. Charity is a true friendship between God and His intellectual creature, for in scripture the just are called the friends of God (John, xv. 15; James, ii. 23; Ps. cxxxviii. 17), and the conditions of true friendship are affirmed about their relation to God. (a) There is a mutual love of benevolence between God and the just: “I love them that love Me” (Prov., viii. 20); “He that loveth Me shall be loved of My Father, and I will love him” (John, xiv. 21). (b) There is a common bond; for, while according to nature God and man are infinitely distant, according to grace man is an adopted son of God and the heir to glory in which he will share happiness with God.

1113. Charity is twofold, namely, uncreated and created. (a) Uncreated charity is God Himself. The entire Trinity is called charity, just as It is also called truth, wisdom, etc.: “God is charity, and he that abideth in charity, abideth in God” (I John, iv. 8). The Holy Ghost especially is called charity, because he proceeds in the Trinity as love. Hence, in the _Veni Creator_ He is addressed as “Fount of life, fire, charity, and spiritual anointing.” (b) Created charity is a supernatural habit added to the will, inclining it to the exercise of love of God and enabling it to act with promptness and delight: “The charity of God is poured out in our hearts by the Holy Ghost who is given to us” (Rom., v. 5). We are concerned here only with created charity.

1114. Created charity is defined: “A supernatural virtue infused by God, through which we love with friendship God, the author of our beatitude, on account of His own goodness, and our neighbor, on account of God.” Charity is given with sanctifying grace, but differs from it, inasmuch as grace is a principle of being and makes man himself holy, whereas charity is a principle of acting and makes acts holy.

1115. The Excellence of Charity.—Human friendship of the lower kind is not a virtue, while that which is higher is rather the extension or result of virtue than a virtue in itself. The divine friendship, however, constitutes the theological virtue of charity.

(c) Charity, although it includes our neighbor as well as God among the objects of love, is but one virtue, since it has but one end (i.e., the goodness of God), and it is based on but one fellowship (i.e., the beatific vision to be bestowed by God).

1116. Charity is less perfect than the act of the intellect by which God is seen intuitively in the beatific vision, but it is preeminent among the virtues of this life. (a) Thus, it is superior to the normal virtues, for while they regulate actions by the inferior rule of reason, charity regulates them by the supreme rule, which is God Himself. (b) It is superior to the other theological virtues, since it tends to God in Himself, whereas faith and hope tend to God as He is the principle whence we derive truth and blessedness: “The greatest of these is charity” (I Cor., xiii. 13).

(a) Without charity the other virtues are either false virtues, or true but imperfect virtues; for they are then directed, not to the universal and last End, but at most to some particular and proximate good end. Nor are they meritorious without charity, for “if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing” (I Cor., xiii. 3).

(b) With charity the other virtues become true and perfect virtues. Examples: Titus gives alms to the poor in order to win them to infidelity (false charity). Caius avoids drunkenness, not because he dislikes it, but because he is a miser and dislikes to spend money (false temperance). Balbus has no religion, but is very faithful to his family duties (imperfect justice). Claudius discharges his duties to his family and neighbors out of love for God (perfect justice).

(a) Charity is called the informing principle of the other virtues. This does not mean that charity is the type on which the other virtues are modelled, or the internal character that makes them what they are; otherwise, all the virtues would be absorbed in the one virtue of charity. It means, then, that the other virtues derive the quality of perfect virtue from charity, through which they are directed to the Last End.

(a) Actual direction—that is, the intention here and now to believe, or hope, etc., out of love for God—though more perfect, is not required for merit in faith, hope and other virtues: otherwise, merit would become extremely difficult and rare.