Chapter 5 (100)
Distinction XXVII | 115 Chapter 5 (100) 1. ON THE MANNER OF LOVING. We must next turn to the manner of each love.—AUGUSTINE, IN HIS BOOK ON CHRISTIAN DOCTRINE. AS Augustine says: "This rule of love was divinely instituted,"' that you love God for his own sake with your whole heart, and your neighbour as yourself, that is, to the same end and for the same reason for which you must love yourself. For it is in goodness and for the sake of God that you must love yourself.—AUGUSTINE: "And so our neighbour is to be loved in goodness, and not in evil," and for the sake of God.— AUGUSTINE, ON PSALM 11:
"And we are to understand every man to be our neighbour, because there is no one with whom evil is to be worked."*—AUGUSTINE, ON THE TRINITY, BOOK 8: "And so he who loves men, must love them either because they are just, or in order that they may become just, that is, in God or for the sake of God. For it is also in this way that he must love himself, namely in God and for the sake of God, that is, either because he is just, or so that he may become just. For he who loves himself otherwise loves himself unjustly, because he loves himself to the end that he may be unjust, and so to the end that he may be evil. And so he does not love himself at all, since he who loves iniquity hates his own soul.""*
2. AUGUSTINE, ON THE TRINITY, IN BOOK 14: "The human mind, then, is made in such a way that at no time does it not remember, understand, and love itself. But because he who hates someone looks for ways to harm him, not undeservedly is the mind of man also said to hate itself when it harms itself. For it unwittingly wills ill to itself, when it does not consider that what it wills is harmful to itself; and yet it does will ill to itself, when it wills what would be harmful to it, according to that text: He who loves iniquity hates his own soul.' And so he who knows how to love himself loves God. But he who does not love God, even if he does love himself, as is implanted in him by nature, is nevertheless not unsuitably said to hate himself, since he does what is against himself, and assails himself as if he were his own enemy."
3. AUGUSTINE, IN THE BOOK ON CHRISTIAN DOCTRINE: "And so the manner of loving is to be taught to man, that is, how he may love himself so as to be good to himself. For it is insane to doubt that he does love him- 'Augustine, De doctrina christiana, bk | c22 n21.
*Mt. 22, 37-39; Rom. 13, 9.
*Augustine, De Trinitate, bk 8 c6 n9.
'Augustine, Enarrationes in Psalmos, on Ps. 11, 3.
Ps. 10, 6.
°Augustine, De Trinitate, bk 8 c6 n9.
7Ps. 10, 6.
*Augustine, De Trinitate, bk 14 c14 n18.
116 | THE SENTENCES, BOOK 3
self, and does want to be good to himself."" The manner is commanded by the words: as yourself,'® so that you love your neighbour to the same end as yourself.—IN THE SAME PLACE: "Therefore, if you ought not to love yourself for your own sake, but for him in whom your love finds its most righteous object, no other man has a right to be angry if you also love him for God's sake."!'—AUGUSTINE, ON JOHN. Truth indicates the manner of this love, saying: J give you a new mandate, that you love each other as I have loved you,"* that is, for the same end for which I have loved you, namely so that you become children [of God] and have life.'°
4. ON THE MANNER OF LOVING GOD. The manner of loving God is indicated by the words: with your whole heart, that is, with your whole intellect; with your whole soul, that is, your will; with your whole mind, that is, your memory,'* "so that you bring all your thoughts, your whole life and your whole intelligence to him from whom you have all that you bring." In saying these things, "he leaves aside no part of our life that may be left uninvolved; whatever may come into our soul is to be brought to the same place toward which the current of our love flows."'!°—The manner of loving God is 'for his own sake' and, as it pleases some to hold, these are the two ways of loving God.
Chapter 6 (101) 1. ON THE FULFILLMENT OF THAT COMMANDMENT. And that precept is not wholly fulfilled by man in this mortal life, but only in part; not entirely, because we only love in part, just as we know in part;' but in future it shall be wholly fulfilled —AUGUSTINE, ON THE PERFECTION OF HUMAN
JUSTICE. Hence Augustine: "While there still remains some concupiscence of the flesh, God is not wholly loved with all your soul. Yet the flesh is not said to lust, unless because the soul lusts carnally.? But when that which is perfect will come, in order to destroy what is only in part,' that is, that it may no longer be in part, but wholly, then charity shall not be taken away, but it shall be increased and fulfilled. In such plenitude, that commandment of charity shall be fulfilled: You shall love the Lord
*Augustine, De doctrina christiana, bk | c25 26.
Mt. 22, 39; Rom. 13, 9.
'' Augustine, De doctrina christiana, bk 1 c22 n21. ain, 13, 34:
"Cf. Augustine, /n Joannem, tr. 65 nn1-2.
"Cf. Mt. 22, 37, and the interlinear gloss.
'' Augustine, De doctrina christiana, bk 1 c22 n21.
'Chel Gor. 13.9, éCieGal; oe lie "1. Core 13.10;