Summa Th. II-II EN Qu.24 a.11
Objection: 1. It would seem that we cannot lose charity when once we have it. For if we lose it, this can only be through sin. Now he who has charity cannot sin, for it is written (1Jn 3,9): "Whosoever is born of God, committeth not sin; for His seed abideth in him, and he cannot sin, because he is born of God." But none save the children of God have charity, for it is this which distinguishes "the children of God from the children of perdition," as Augustine says (De Trin. xv, 17). Therefore he that has charity cannot lose it.
2. Further, Augustine says (De Trin. viii, 7) that "if love be not true, it should not be called love." Now, as he says again in a letter to Count Julian, "charity which can fail was never true." [*The quotation is from De Salutaribus Documentis ad quemdam comitem, vii., among the works of Paul of Friuli, more commonly known as Paul the Deacon, a monk of Monte Cassino.] Therefore it was no charity at all. Therefore, when once we have charity, we cannot lose it.
3. Further, Gregory says in a homily for Pentecost (In Evang. xxx) that "God's love works great things where it is; if it ceases to work it is not charity." Now no man loses charity by doing great things. Therefore if charity be there, it cannot be lost.
4. Further, the free-will is not inclined to sin unless by some motive for sinning. Now charity excludes all motives for sinning, both self-love and cupidity, and all such things. Therefore charity cannot be lost.
On the contrary It is written (Ap 2,4): "I have somewhat against thee, because thou hast left thy first charity."
I answer that The Holy Ghost dwells in us by charity, as shown above (Article [2]; Questions [23],24). We can, accordingly, consider charity in three ways: First on the part of the Holy Ghost, Who moves the soul to love God, and in this respect charity is incompatible with sin through the power of the Holy Ghost, Who does unfailingly whatever He wills to do. Hence it is impossible for these two things to be true at the same time---that the Holy Ghost should will to move a certain man to an act of charity, and that this man, by sinning, should lose charity. For the gift of perseverance is reckoned among the blessings of God whereby "whoever is delivered, is most certainly delivered," as Augustine says in his book on the Predestination of the saints (De Dono Persev. xiv).Secondly, charity may be considered as such, and thus it is incapable of anything that is against its nature. Wherefore charity cannot sin at all, even as neither can heat cool, nor unrighteousness do good, as Augustine says (De Serm. Dom. in Monte ii, 24).Thirdly, charity can be considered on the part of its subject, which is changeable on account of the free-will. Moreover charity may be compared with this subject, both from the general point of view of form in comparison with matter, and from the specific point of view of habit as compared with power. Now it is natural for a form to be in its subject in such a way that it can be lost, when it does not entirely fill the potentiality of matter: this is evident in the forms of things generated and corrupted, because the matter of such things receives one form in such a way, that it retains the potentiality to another form, as though its potentiality were not completely satisfied with the one form. Hence the one form may be lost by the other being received. On the other hand the form of a celestial body which entirely fills the potentiality of its matter, so that the latter does not retain the potentiality to another form, is in its subject inseparably. Accordingly the charity of the blessed, because it entirely fills the potentiality of the rational mind, since every actual movement of that mind is directed to God, is possessed by its subject inseparably: whereas the charity of the wayfarer does not so fill the potentiality of its subject, because the latter is not always actually directed to God: so that when it is not actually directed to God, something may occur whereby charity is lost.It is proper to a habit to incline a power to act, and this belongs to a habit, in so far as it makes whatever is suitable to it, to seem good, and whatever is unsuitable, to seem evil. For as the taste judges of savors according to its disposition, even so does the human mind judge of things to be done, according to its habitual disposition. Hence the Philosopher says (Ethic. iii, 5) that "such as a man is, so does the end appear to him." Accordingly charity is inseparable from its possessor, where that which pertains to charity cannot appear otherwise than good, and that is in heaven, where God is seen in His Essence, which is the very essence of goodness. Therefore the charity of heaven cannot be lost, whereas the charity of the way can, because in this state God is not seen in His Essence, which is the essence of goodness.
Reply to Objection: 1. The passage quoted speaks from the point of view of the power of the Holy Ghost, by Whose safeguarding, those whom He wills to move are rendered immune from sin, as much as He wills.
2. The charity which can fail by reason of itself is no true charity; for this would be the case, were its love given only for a time, and afterwards were to cease, which would be inconsistent with true love. If, however, charity be lost through the changeableness of the subject, and against the purpose of charity included in its act, this is not contrary to true charity.
3. The love of God ever works great things in its purpose, which is essential to charity; but it does not always work great things in its act, on account of the condition of its subject.
4. Charity by reason of its act excludes every motive for sinning. But it happens sometimes that charity is not acting actually, and then it is possible for a motive to intervene for sinning, and if we consent to this motive, we lose charity.
Objection: 1. It would seem that charity is not lost through one mortal sin. For Origen says (Peri Archon i): "When a man who has mounted to the stage of perfection, is satiated, I do not think that he will become empty or fall away suddenly; but he must needs do so gradually and by little and little." But man falls away by losing charity. Therefore charity is not lost through only one mortal sin.
2. Further, Pope Leo in a sermon on the Passion (60) addresses Peter thus: "Our Lord saw in thee not a conquered faith, not an averted love, but constancy shaken. Tears abounded where love never failed, and the words uttered in trepidation were washed away by the fount of charity." From this Bernard [*William of St. Thierry, De Nat. et Dig. Amoris. vi.] drew his assertion that "charity in Peter was not quenched, but cooled." But Peter sinned mortally in denying Christ. Therefore charity is not lost through one mortal sin.
3. Further, charity is stronger than an acquired virtue. Now a habit of acquired virtue is not destroyed by one contrary sinful act. Much less, therefore, is charity destroyed by one contrary mortal sin.
4. Further, charity denotes love of God and our neighbor. Now, seemingly, one may commit a mortal sin, and yet retain the love of God and one's neighbor; because an inordinate affection for things directed to the end, does not remove the love for the end, as stated above (Article [10]). Therefore charity towards God can endure, though there be a mortal sin through an inordinate affection for some temporal good.
5. Further, the object of a theological virtue is the last end. Now the other theological virtues, namely faith and hope, are not done away by one mortal sin, in fact they remain though lifeless. Therefore charity can remain without a form, even when a mortal sin has been committed.
On the contrary By mortal sin man becomes deserving of eternal death, according to Rm 6,23: "The wages of sin is death." On the other hand whoever has charity is deserving of eternal life, for it is written (Jn 14,21): "He that loveth Me, shall be loved by My Father: and I will love Him, and will manifest Myself to him," in which manifestation everlasting life consists, according to Jn 17,3: "This is eternal life; that they may know Thee the . . . true God, and Jesus Christ Whom Thou hast sent." Now no man can be worthy, at the same time, of eternal life and of eternal death. Therefore it is impossible for a man to have charity with a mortal sin. Therefore charity is destroyed by one mortal sin.
I answer that That one contrary is removed by the other contrary supervening. Now every mortal sin is contrary to charity by its very nature, which consists in man's loving God above all things, and subjecting himself to Him entirely, by referring all that is his to God. It is therefore essential to charity that man should so love God as to wish to submit to Him in all things, and always to follow the rule of His commandments; since whatever is contrary to His commandments is manifestly contrary to charity, and therefore by its very nature is capable of destroying charity.If indeed charity were an acquired habit dependent on the power of its subject, it would not necessarily be removed by one mortal sin, for act is directly contrary, not to habit but to act. Now the endurance of a habit in its subject does not require the endurance of its act, so that when a contrary act supervenes the acquired habit is not at once done away. But charity, being an infused habit, depends on the action of God Who infuses it, Who stands in relation to the infusion and safekeeping of charity, as the sun does to the diffusion of light in the air, as stated above (Article [10], OBJ 3). Consequently, just as the light would cease at once in the air, were an obstacle placed to its being lit up by the sun, even so charity ceases at once to be in the soul through the placing of an obstacle to the outpouring of charity by God into the soul.Now it is evident that through every mortal sin which is contrary to God's commandments, an obstacle is placed to the outpouring of charity, since from the very fact that a man chooses to prefer sin to God's friendship, which requires that we should obey His will, it follows that the habit of charity is lost at once through one mortal sin. Hence Augustine says (Gn ad lit. viii, 12) that "man is enlightened by God's presence, but he is darkened at once by God's absence, because distance from Him is effected not by change of place but by aversion of the will."
Reply to Objection: 1. This saying of Origen may be understood, in one way, that a man who is in the state of perfection, does not suddenly go so far as to commit a mortal sin, but is disposed thereto by some previous negligence, for which reason venial sins are said to be dispositions to mortal sin, as stated above (I-II 88,3). Nevertheless he falls, and loses charity through the one mortal sin if he commits it.Since, however, he adds: "If some slight slip should occur, and he recover himself quickly he does not appear to fall altogether," we may reply in another way, that when he speaks of a man being emptied and falling away altogether, he means one who falls so as to sin through malice; and this does not occur in a perfect man all at once.
2. Charity may be lost in two ways; first, directly, by actual contempt, and, in this way, Peter did not lose charity. Secondly, indirectly, when a sin is committed against charity, through some passion of desire or fear; it was by sinning against charity in this way, that Peter lost charity; yet he soon recovered it.
3. The Reply to the Third Objection is evident from what has been said.
4. Not every inordinate affection for things directed to the end, i.e., for created goods, constitutes a mortal sin, but only such as is directly contrary to the Divine will; and then the inordinate affection is contrary to charity, as stated.
5. Charity denotes union with God, whereas faith and hope do not. Now every mortal sin consists in aversion from God, as stated above (Gn ad lit. viii, 12). Consequently every moral sin is contrary to charity, but not to faith and hope, but only certain determinate sins, which destroy the habit of faith or of hope, even as charity is destroyed by every moral sin. Hence it is evident that charity cannot remain lifeless, since it is itself the ultimate form regarding God under the aspect of last end as stated above (Question [23], Article [8]).
We must now consider the object of charity; which consideration will be twofold: (1) The things we ought to love out of charity: (2) The order in which they ought to be loved. Under the first head there are twelve points of inquiry:
(1) Whether we should love God alone, out of charity, or should we love our neighbor also?
(2) Whether charity should be loved out of charity?
(3) Whether irrational creatures ought to be loved out of charity?
(4) Whether one may love oneself out of charity?
(5) Whether one's own body?
(6) Whether sinners should be loved out of charity?
(7) Whether sinners love themselves?
(8) Whether we should love our enemies out of charity?
(9) Whether we are bound to show them tokens of friendship?
(10) Whether we ought to love the angels out of charity?
(11) Whether we ought to love the demons?
(12) How to enumerate the things we are bound to love out of charity.
Objection: 1. It would seem that the love of charity stops at God and does not extend to our neighbor. For as we owe God love, so do we owe Him fear, according Dt 10,12: "And now Israel, what doth the Lord thy God require of thee, but that thou fear . . . and love Him?" Now the fear with which we fear man, and which is called human fear, is distinct from the fear with which we fear God, and which is either servile or filial, as is evident from what has been stated above (Question [10], Article [2]). Therefore also the love with which we love God, is distinct from the love with which we love our neighbor.
2. Further, the Philosopher says (Ethic. viii, 8) that "to be loved is to be honored." Now the honor due to God, which is known as "latria," is distinct from the honor due to a creature, and known as "dulia." Therefore again the love wherewith we love God, is distinct from that with which we love our neighbor.
3. Further, hope begets charity, as a gloss states on Mt 1,2. Now hope is so due to God that it is reprehensible to hope in man, according to Jr 17,5: "Cursed be the man that trusteth in man." Therefore charity is so due to God, as not to extend to our neighbor.
On the contrary It is written (1Jn 4,21): "This commandment we have from God, that he, who loveth God, love also his brother."
I answer that As stated above (Question [17], Article [6]; Question [19], Article [3]; I-II 54,3) habits are not differentiated except their acts be of different species. For every act of the one species belongs to the same habit. Now since the species of an act is derived from its object, considered under its formal aspect, it follows of necessity that it is specifically the same act that tends to an aspect of the object, and that tends to the object under that aspect: thus it is specifically the same visual act whereby we see the light, and whereby we see the color under the aspect of light.Now the aspect under which our neighbor is to be loved, is God, since what we ought to love in our neighbor is that he may be in God. Hence it is clear that it is specifically the same act whereby we love God, and whereby we love our neighbor. Consequently the habit of charity extends not only to the love of God, but also to the love of our neighbor.
Reply to Objection: 1. We may fear our neighbor, even as we may love him, in two ways: first, on account of something that is proper to him, as when a man fears a tyrant on account of his cruelty, or loves him by reason of his own desire to get something from him. Such like human fear is distinct from the fear of God, and the same applies to love. Secondly, we fear a man, or love him on account of what he has of God; as when we fear the secular power by reason of its exercising the ministry of God for the punishment of evildoers, and love it for its justice: such like fear of man is not distinct from fear of God, as neither is such like love.
2. Love regards good in general, whereas honor regards the honored person's own good, for it is given to a person in recognition of his own virtue. Hence love is not differentiated specifically on account of the various degrees of goodness in various persons, so long as it is referred to one good common to all, whereas honor is distinguished according to the good belonging to individuals. Consequently we love all our neighbors with the same love of charity, in so far as they are referred to one good common to them all, which is God; whereas we give various honors to various people, according to each one's own virtue, and likewise to God we give the singular honor of latria on account of His singular virtue.
3. It is wrong to hope in man as though he were the principal author of salvation, but not, to hope in man as helping us ministerially under God. In like manner it would be wrong if a man loved his neighbor as though he were his last end, but not, if he loved him for God's sake; and this is what charity does.
Objection: 1. It would seem that charity need not be loved out of charity. For the things to be loved out of charity are contained in the two precepts of charity (Mt 22,37-39): and neither of them includes charity, since charity is neither God nor our neighbor. Therefore charity need not be loved out of charity.
2. Further, charity is founded on the fellowship of happiness, as stated above (Question [23], Article [1]). But charity cannot participate in happiness. Therefore charity need not be loved out of charity.
3. Further, charity is a kind of friendship, as stated above (Question [23], Article [1]). But no man can have friendship for charity or for an accident, since such things cannot return love for love, which is essential to friendship, as stated in Ethic. viii. Therefore charity need not be loved out of charity.
On the contrary Augustine says (De Trin. viii, 8): "He that loves his neighbor, must, in consequence, love love itself." But we love our neighbor out of charity. Therefore it follows that charity also is loved out of charity.
I answer that Charity is love. Now love, by reason of the nature of the power whose act it is, is capable of reflecting on itself; for since the object of the will is the universal good, whatever has the aspect of good, can be the object of an act of the will: and since to will is itself a good, man can will himself to will. Even so the intellect, whose object is the true, understands that it understands, because this again is something true. Love, however, even by reason of its own species, is capable of reflecting on itself, because it is a spontaneous movement of the lover towards the beloved, wherefore from the moment a man loves, he loves himself to love.Yet charity is not love simply, but has the nature of friendship, as stated above (Question [23], Article [1]). Now by friendship a thing is loved in two ways: first, as the friend for whom we have friendship, and to whom we wish good things: secondly, as the good which we wish to a friend. It is in the latter and not in the former way that charity is loved out of charity, because charity is the good which we desire for all those whom we love out of charity. The same applies to happiness, and to the other virtues.
Reply to Objection: 1. God and our neighbor are those with whom we are friends, but love of them includes the loving of charity, since we love both God and our neighbor, in so far as we love ourselves and our neighbor to love God, and this is to love charity.
2. Charity is itself the fellowship of the spiritual life, whereby we arrive at happiness: hence it is loved as the good which we desire for all whom we love out of charity.
3. This argument considers friendship as referred to those with whom we are friends.
Objection: 1. It would seem that irrational creatures also ought to be loved out of charity. For it is chiefly by charity that we are conformed to God. Now God loves irrational creatures out of charity, for He loves "all things that are" (Sg 11,25), and whatever He loves, He loves by Himself Who is charity. Therefore we also should love irrational creatures out of charity.
2. Further, charity is referred to God principally, and extends to other things as referable to God. Now just as the rational creature is referable to God, in as much as it bears the resemblance of image, so too, are the irrational creatures, in as much as they bear the resemblance of a trace [*Cf. I 45,7]. Therefore charity extends also to irrational creatures.
3. Further, just as the object of charity is God. so is the object of faith. Now faith extends to irrational creatures, since we believe that heaven and earth were created by God, that the fishes and birds were brought forth out of the waters, and animals that walk, and plants, out of the earth. Therefore charity extends also to irrational creatures.
On the contrary The love of charity extends to none but God and our neighbor. But the word neighbor cannot be extended to irrational creatures, since they have no fellowship with man in the rational life. Therefore charity does not extend to irrational creatures.
I answer that According to what has been stated above (Question [13], Article [1]) charity is a kind of friendship. Now the love of friendship is twofold: first, there is the love for the friend to whom our friendship is given, secondly, the love for those good things which we desire for our friend. With regard to the first, no irrational creature can be loved out of charity; and for three reasons. Two of these reasons refer in a general way to friendship, which cannot have an irrational creature for its object: first because friendship is towards one to whom we wish good things, while, properly speaking, we cannot wish good things to an irrational creature, because it is not competent, properly speaking, to possess good, this being proper to the rational creature which, through its free-will, is the master of its disposal of the good it possesses. Hence the Philosopher says (Phys. ii, 6) that we do not speak of good or evil befalling such like things, except metaphorically. Secondly, because all friendship is based on some fellowship in life; since "nothing is so proper to friendship as to live together," as the Philosopher proves (Ethic. viii, 5). Now irrational creatures can have no fellowship in human life which is regulated by reason. Hence friendship with irrational creatures is impossible, except metaphorically speaking. The third reason is proper to charity, for charity is based on the fellowship of everlasting happiness, to which the irrational creature cannot attain. Therefore we cannot have the friendship of charity towards an irrational creature.Nevertheless we can love irrational creatures out of charity, if we regard them as the good things that we desire for others, in so far, to wit, as we wish for their preservation, to God's honor and man's use; thus too does God love them out of charity.
Reply to Objection: 1. Wherefore the Reply to the First Objection is evident.
2. The likeness by way of trace does not confer the capacity for everlasting life, whereas the likeness of image does: and so the comparison fails.
3. Faith can extend to all that is in any way true, whereas the friendship of charity extends only to such things as have a natural capacity for everlasting life; wherefore the comparison fails.
Objection: 1. It would seem that a man is bound to love himself out of charity. For Gregory says in a homily (In Evang. xvii) that there "can be no charity between less than two." Therefore no man has charity towards himself.
2. Further, friendship, by its very nature, implies mutual love and equality (Ethic. viii, 2,7), which cannot be of one man towards himself. But charity is a kind of friendship, as stated above (Question [23], Article [1]). Therefore a man cannot have charity towards himself.
3. Further, anything relating to charity cannot be blameworthy, since charity "dealeth not perversely" (1Co 23,4). Now a man deserves to be blamed for loving himself, since it is written (2Tm 3,1-2): "In the last days shall come dangerous times, men shall be lovers of themselves." Therefore a man cannot love himself out of charity.
On the contrary It is written (Lv 19,18): "Thou shalt love thy friend as thyself." Now we love our friends out of charity. Therefore we should love ourselves too out of charity.
I answer that Since charity is a kind of friendship, as stated above (Question [23], Article [1]), we may consider charity from two standpoints: First, under the general notion of friendship, and in this way we must hold that, properly speaking, a man is not a friend to himself, but something more than a friend, since friendship implies union, for Dionysius says (Div. Nom. iv) that "love is a unitive force," whereas a man is one with himself which is more than being united to another. Hence, just as unity is the principle of union, so the love with which a man loves himself is the form and root of friendship. For if we have friendship with others it is because we do unto them as we do unto ourselves, hence we read in Ethic. ix, 4,8, that "the origin of friendly relations with others lies in our relations to ourselves." Thus too with regard to principles we have something greater than science, namely understanding.Secondly, we may speak of charity in respect of its specific nature, namely as denoting man's friendship with God in the first place, and, consequently, with the things of God, among which things is man himself who has charity. Hence, among these other things which he loves out of charity because they pertain to God, he loves also himself out of charity.
Reply to Objection: 1. Gregory speaks there of charity under the general notion of friendship:
2. and the Second Objection is to be taken in the same sense.
3. Those who love themselves are to be blamed, in so far as they love themselves as regards their sensitive nature, which they humor. This is not to love oneself truly according to one's rational nature, so as to desire for oneself the good things which pertain to the perfection of reason: and in this way chiefly it is through charity that a man loves himself.
Objection: 1. It would seem that a man ought not to love his body out of charity. For we do not love one with whom we are unwilling to associate. But those who have charity shun the society of the body, according to Rm 7,24: "Who shall deliver me from the body of this death?" and Ph 1,23: "Having a desire to be dissolved and to be with Christ." Therefore our bodies are not to be loved out of charity.
2. Further, the friendship of charity is based on fellowship in the enjoyment of God. But the body can have no share in that enjoyment. Therefore the body is not to be loved out of charity.
3. Further, since charity is a kind of friendship it is towards those who are capable of loving in return. But our body cannot love us out of charity. Therefore it should not be loved out of charity.
On the contrary Augustine says (De Doctr. Christ. i, 23,26) that there are four things that we should love out of charity, and among them he reckons our own body.
I answer that Our bodies can be considered in two ways: first, in respect of their nature, secondly, in respect of the corruption of sin and its punishment.Now the nature of our body was created, not by an evil principle, as the Manicheans pretend, but by God. Hence we can use it for God's service, according to Rm 6,13: "Present . . . your members as instruments of justice unto God." Consequently, out of the love of charity with which we love God, we ought to love our bodies also, but we ought not to love the evil effects of sin and the corruption of punishment; we ought rather, by the desire of charity, to long for the removal of such things.
Reply to Objection: 1. The Apostle did not shrink from the society of his body, as regards the nature of the body, in fact in this respect he was loth to be deprived thereof, according to 2Co 5,4: "We would not be unclothed, but clothed over." He did, however, wish to escape from the taint of concupiscence, which remains in the body, and from the corruption of the body which weighs down the soul, so as to hinder it from seeing God. Hence he says expressly: "From the body of this death."
2. Although our bodies are unable to enjoy God by knowing and loving Him, yet by the works which we do through the body, we are able to attain to the perfect knowledge of God. Hence from the enjoyment in the soul there overflows a certain happiness into the body, viz., "the flush of health and incorruption," as Augustine states (Ep ad Dioscor. cxviii). Hence, since the body has, in a fashion, a share of happiness, it can be loved with the love of charity.
3. Mutual love is found in the friendship which is for another, but not in that which a man has for himself, either in respect of his soul, or in respect of his body.
Objection: 1. It would seem that we ought not to love sinners out of charity. For it is written (Ps 118,113): "I have hated the unjust." But David had perfect charity. Therefore sinners should be hated rather than loved, out of charity.
2. Further, "love is proved by deeds" as Gregory says in a homily for Pentecost (In Evang. xxx). But good men do no works of the unjust: on the contrary, they do such as would appear to be works of hate, according to Ps 100,8: "In the morning I put to death all the wicked of the land": and God commanded (Ex 22,18): "Wizards thou shalt not suffer to live." Therefore sinners should not be loved out of charity.
3. Further, it is part of friendship that one should desire and wish good things for one's friends. Now the saints, out of charity, desire evil things for the wicked, according to Ps 9,18: "May the wicked be turned into hell [*Douay and A. V.: 'The wicked shall be,' etc. See Reply to this Objection.]." Therefore sinners should not be loved out of charity.
4. Further, it is proper to friends to rejoice in, and will the same things. Now charity does not make us will what sinners will, nor to rejoice in what gives them joy, but rather the contrary. Therefore sinners should not be loved out of charity.
5. Further, it is proper to friends to associate together, according to Ethic. viii. But we ought not to associate with sinners, according to 2Co 6,17: "Go ye out from among them." Therefore we should not love sinners out of charity.
On the contrary Augustine says (De Doctr. Christ. i, 30) that "when it is said: 'Thou shalt love thy neighbor,' it is evident that we ought to look upon every man as our neighbor." Now sinners do not cease to be men, for sin does not destroy nature. Therefore we ought to love sinners out of charity.
I answer that Two things may be considered in the sinner: his nature and his guilt. According to his nature, which he has from God, he has a capacity for happiness, on the fellowship of which charity is based, as stated above (Article [3]; Question [23], Articles [1],5), wherefore we ought to love sinners, out of charity, in respect of their nature.On the other hand their guilt is opposed to God, and is an obstacle to happiness. Wherefore, in respect of their guilt whereby they are opposed to God, all sinners are to be hated, even one's father or mother or kindred, according to Lc 12,26. For it is our duty to hate, in the sinner, his being a sinner, and to love in him, his being a man capable of bliss; and this is to love him truly, out of charity, for God's sake.
Reply to Objection: 1. The prophet hated the unjust, as such, and the object of his hate was their injustice, which was their evil. Such hatred is perfect, of which he himself says (Ps 138,22): "I have hated them with a perfect hatred." Now hatred of a person's evil is equivalent to love of his good. Hence also this perfect hatred belongs to charity.
2. As the Philosopher observes (Ethic. ix, 3), when our friends fall into sin, we ought not to deny them the amenities of friendship, so long as there is hope of their mending their ways, and we ought to help them more readily to regain virtue than to recover money, had they lost it, for as much as virtue is more akin than money to friendship. When, however, they fall into very great wickedness, and become incurable, we ought no longer to show them friendliness. It is for this reason that both Divine and human laws command such like sinners to be put to death, because there is greater likelihood of their harming others than of their mending their ways. Nevertheless the judge puts this into effect, not out of hatred for the sinners, but out of the love of charity, by reason of which he prefers the public good to the life of the individual. Moreover the death inflicted by the judge profits the sinner, if he be converted, unto the expiation of his crime; and, if he be not converted, it profits so as to put an end to the sin, because the sinner is thus deprived of the power to sin any more.
3. Such like imprecations which we come across in Holy Writ, may be understood in three ways: first, by way of prediction, not by way of wish, so that the sense is: "May the wicked be," that is, "The wicked shall be, turned into hell." Secondly, by way of wish, yet so that the desire of the wisher is not referred to the man's punishment, but to the justice of the punisher, according to Ps 57,11: "The just shall rejoice when he shall see the revenge," since, according to Sg 1,13, not even God "hath pleasure in the destruction of the wicked [Vulg.: 'living']" when He punishes them, but He rejoices in His justice, according to Ps 10,8: "The Lord is just and hath loved justice." Thirdly, so that this desire is referred to the removal of the sin, and not to the punishment itself, to the effect, namely, that the sin be destroyed, but that the man may live.
4. We love sinners out of charity, not so as to will what they will, or to rejoice in what gives them joy, but so as to make them will what we will, and rejoice in what rejoices us. Hence it is written (Jr 15,19): "They shall be turned to thee, and thou shalt not to be turned to them."
5. The weak should avoid associating with sinners, on account of the danger in which they stand of being perverted by them. But it is commendable for the perfect, of whose perversion there is no fear, to associate with sinners that they may convert them. For thus did Our Lord eat and drink with sinners as related by Mt 9,11-13. Yet all should avoid the society of sinners, as regards fellowship in sin; in this sense it is written (2Co 6,17): "Go out from among them . . . and touch not the unclean thing," i.e. by consenting to sin.
Summa Th. II-II EN Qu.24 a.11