Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that the mode of charity falls under the precept of the Divine law. For it is written (Mt. 19:17): "If thou wilt enter into life, keep the commandments": whence it seems to follow that the observance of the commandments suffices for entrance into life. But good works do not suffice for entrance into life, except they be done from charity: for it is written (1 Cor. 13:3): "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." Therefore the mode of charity is included in the commandment.

Objection 2: Further, the mode of charity consists properly speaking in doing all things for God. But this falls under the precept; for the Apostle says (1 Cor. 10:31): "Do all to the glory of God." Therefore the mode of charity falls under the precept.

Objection 3: Further, if the mode of charity does not fall under the precept, it follows that one can fulfil the precepts of the law without having charity. Now what can be done without charity can be done without grace, which is always united to charity. Therefore one can fulfil the precepts of the law without grace. But this is the error of Pelagius, as Augustine declares (De Haeres. lxxxviii). Therefore the mode of charity is included in the commandment.

On the contrary, Whoever breaks a commandment sins mortally. If therefore the mode of charity falls under the precept, it follows that whoever acts otherwise than from charity sins mortally. But whoever has not charity, acts otherwise than from charity. Therefore it follows that whoever has not charity, sins mortally in whatever he does, however good this may be in itself: which is absurd.

I answer that, Opinions have been contrary on this question. For some have said absolutely that the mode of charity comes under the precept; and yet that it is possible for one not having charity to fulfil this precept: because he can dispose himself to receive charity from God. Nor (say they) does it follow that a man not having charity sins mortally whenever he does something good of its kind: because it is an affirmative precept that binds one to act from charity, and is binding not for all time, but only for such time as one is in a state of charity. On the other hand, some have said that the mode of charity is altogether outside the precept.

Both these opinions are true up to a certain point. Because the act of charity can be considered in two ways. First, as an act by itself: and thus it falls under the precept of the law which specially prescribes it, viz. "Thou shalt love the Lord thy God," and "Thou shalt love thy neighbor." In this sense, the first opinion is true. Because it is not impossible to observe this precept which regards the act of charity; since man can dispose himself to possess charity, and when he possesses it, he can use it. Secondly, the act of charity can be considered as being the mode of the acts of the other virtues, i.e. inasmuch as the acts of the other virtues are ordained to charity, which is "the end of the commandment," as stated in 1 Tim. i, 5: for it has been said above (Question 12, Article 4) that the intention of the end is a formal mode of the act ordained to that end. In this sense the second opinion is true in saying that the mode of charity does not fall under the precept, that is to say that this commandment, "Honor thy father," does not mean that a man must honor his father from charity, but merely that he must honor him. Wherefore he that honors his father, yet has not charity, does not break this precept: although he does break the precept concerning the act of charity, for which reason he deserves to be punished.

Reply to Objection 1: Our Lord did not say, "If thou wilt enter into life, keep one commandment"; but "keep" all "the commandments": among which is included the commandment concerning the love of God and our neighbor.

Reply to Objection 2: The precept of charity contains the injunction that God should be loved from our whole heart, which means that all things would be referred to God. Consequently man cannot fulfil the precept of charity, unless he also refer all things to God. Wherefore he that honors his father and mother, is bound to honor them from charity, not in virtue of the precept, "Honor thy father and mother," but in virtue of the precept, "Thou shalt love the Lord thy God with thy whole heart." And since these are two affirmative precepts, not binding for all times, they can be binding, each one at a different time: so that it may happen that a man fulfils the precept of honoring his father and mother, without at the same time breaking the precept concerning the omission of the mode of charity.

Reply to Objection 3: Man cannot fulfil all the precepts of the law, unless he fulfil the precept of charity, which is impossible without charity. Consequently it is not possible, as Pelagius maintained, for man to fulfil the law without grace.

Articulus 10

Argumentum 1

Ad decimum sic proceditur. Videtur quod modus caritatis cadat sub praecepto divinae legis.

Dicitur enim Matth. XIX, si vis ad vitam ingredi, serva mandata, ex quo videtur quod observatio mandatorum sufficiat ad introducendum in vitam. Sed opera bona non sufficiunt ad introducendum in vitam, nisi ex caritate fiant, dicitur enim I ad Cor. XIII, si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest.

Ergo modus caritatis est in praecepto.

Argumentum 2

Praeterea, ad modum caritatis proprie pertinet ut omnia fiant propter deum. Sed istud cadit sub praecepto, dicit enim apostolus, I ad Cor. X, omnia in gloriam dei facite.

Ergo modus caritatis cadit sub praecepto.

Argumentum 3

Praeterea, si modus caritatis non cadit sub praecepto, ergo aliquis potest implere praecepta legis non habens caritatem. Sed quod potest fieri sine caritate, potest fieri sine gratia, quae semper adiuncta est caritati. Ergo aliquis potest implere praecepta legis sine gratia. Hoc autem est pelagiani erroris; ut patet per Augustinum, in libro de haeresibus.

Ergo modus caritatis est in praecepto.

Sed Contra

Sed contra est quia quicumque non servat praeceptum, peccat mortaliter. Si igitur modus caritatis cadat sub praecepto, sequitur quod quicumque operatur aliquid et non ex caritate, peccet mortaliter. Sed quicumque non habet caritatem, operatur non ex caritate. Ergo sequitur quod quicumque non habet caritatem, peccet mortaliter in omni opere quod facit, quantumcumque sit de genere bonorum.

Quod est inconveniens.

Corpus

Respondeo dicendum quod circa hoc fuerunt contrariae opiniones. Quidam enim dixerunt absolute modum caritatis esse sub praecepto. Nec est impossibile observare hoc praeceptum caritatem non habenti, quia potest se disponere ad hoc quod caritas ei infundatur a deo. Nec quandocumque aliquis non habens caritatem facit aliquid de genere bonorum, peccat mortaliter, quia hoc est praeceptum affirmativum, ut ex caritate operetur, et non obligat ad semper, sed pro tempore illo quo aliquis habet caritatem.

Alii vero dixerunt quod omnino modus caritatis non cadit sub praecepto.

Utrique autem quantum ad aliquid, verum dixerunt.

Actus enim caritatis dupliciter considerari potest.

Uno modo, secundum quod est quidam actus per se. Et hoc modo cadit sub praecepto legis quod de hoc specialiter datur, scilicet, diliges dominum deum tuum, et, diliges proximum tuum.

Et quantum ad hoc, primi verum dixerunt.

Non enim est impossibile hoc praeceptum observare, quod est de actu caritatis, quia homo potest se disponere ad caritatem habendam, et quando habuerit eam, potest ea uti.

Alio modo potest considerari actus caritatis secundum quod est modus actuum aliarum virtutum, hoc est secundum quod actus aliarum virtutum ordinantur ad caritatem, quae est finis praecepti, ut dicitur I ad Tim. I, dictum est enim supra quod intentio finis est quidam modus formalis actus ordinati in finem. Et hoc modo verum est quod secundi dixerunt, quod modus caritatis non cadit sub praecepto, hoc est dictu, quod in hoc praecepto, honora patrem, non includitur quod honoretur pater ex caritate, sed solum quod honoretur pater. Unde qui honorat patrem, licet non habens caritatem, non efficitur transgressor huius praecepti, etsi sit transgressor praecepti quod est de actu caritatis, propter quam transgressionem meretur poenam.

Ad 1

Ad primum ergo dicendum quod dominus non dixit, si vis ad vitam ingredi, serva unum mandatum, sed, serva omnia mandata.

Inter quae etiam continetur mandatum de dilectione dei et proximi.

Ad 2

Ad secundum dicendum quod sub mandato caritatis continetur ut diligatur deus ex toto corde, ad quod pertinet ut omnia referantur in deum. Et ideo praeceptum caritatis implere homo non potest, nisi etiam omnia referantur in deum. Sic ergo qui honorat parentes, tenetur ex caritate honorare, non ex VI huius praecepti quod est, honora parentes, sed ex VI huius praecepti, diliges dominum deum tuum ex toto corde tuo.

Et cum ista sint duo praecepta affirmativa non obligantia ad semper, possunt pro diversis temporibus obligare. Et ita potest contingere quod aliquis implens praeceptum de honoratione parentum, non tunc transgrediatur praeceptum de omissione modi caritatis.

Ad 3

Ad tertium dicendum quod observare omnia praecepta legis homo non potest, nisi impleat praeceptum caritatis, quod non fit sine gratia. Et ideo impossibile est quod Pelagius dixit, hominem implere legem sine gratia.