Summa Th. II-II EN Qu.27 a.6
Objection: 1. It would seem that we ought to observe some mode in loving God. For the notion of good consists in mode, species and order, as Augustine states (De Nat. Boni iii, iv). Now the love of God is the best thing in man, according to Col 3,14: "Above all . . . things, have charity." Therefore there ought to be a mode of the love of God.
2. Further, Augustine says (De Morib. Eccl. viii): "Prithee, tell me which is the mode of love. For I fear lest I burn with the desire and love of my Lord, more or less than I ought." But it would be useless to seek the mode of the Divine love, unless there were one. Therefore there is a mode of the love of God.
3. Further, as Augustine says (Gn ad lit. iv, 3), "the measure which nature appoints to a thing, is its mode." Now the measure of the human will, as also of external action, is the reason. Therefore just as it is necessary for the reason to appoint a mode to the exterior effect of charity, according to Rm 12,1: "Your reasonable service," so also the interior love of God requires a mode.
On the contrary Bernard says (De Dilig. Deum 1) that "God is the cause of our loving God; the measure is to love Him without measure."
I answer that As appears from the words of Augustine quoted above (OBJ 3) mode signifies a determination of measure; which determination is to be found both in the measure and in the thing measured, but not in the same way. For it is found in the measure essentially, because a measure is of itself the determining and modifying rule of other things; whereas in the things measured, it is found relatively, that is in so far as they attain to the measure. Hence there can be nothing unmodified in the measure whereas the thing measured is unmodified if it fails to attain to the measure, whether by deficiency or by excess.Now in all matters of appetite and action the measure is the end, because the proper reason for all that we desire or do should be taken from the end, as the Philosopher proves (Phys. ii, 9). Therefore the end has a mode by itself, while the means take their mode from being proportionate to the end. Hence, according to the Philosopher (Polit. i, 3), "in every art, the desire for the end is endless and unlimited," whereas there is a limit to the means: thus the physician does not put limits to health, but makes it as perfect as he possibly can; but he puts a limit to medicine, for he does not give as much medicine as he can, but according as health demands so that if he give too much or too little, the medicine would be immoderate.Again, the end of all human actions and affections is the love of God, whereby principally we attain to our last end, as stated above (Question [23], Article [6]), wherefore the mode in the love of God, must not be taken as in a thing measured where we find too much or too little, but as in the measure itself, where there cannot be excess, and where the more the rule is attained the better it is, so that the more we love God the better our love is.
Reply to Objection: 1. That which is so by its essence takes precedence of that which is so through another, wherefore the goodness of the measure which has the mode essentially, takes precedence of the goodness of the thing measured, which has its mode through something else; and so too, charity, which has a mode as a measure has, stands before the other virtues, which have a mode through being measured .
2. As Augustine adds in the same passage, "the measure of our love for God is to love Him with our whole heart," that is to love Him as much as He can be loved, and this belongs to the mode which is proper to the measure.
3. An affection, whose object is subject to reason's judgment, should be measured by reason. But the object of the Divine love which is God surpasses the judgment of reason, wherefore it is not measured by reason but transcends it. Nor is there parity between the interior act and external acts of charity. For the interior act of charity has the character of an end, since man's ultimate good consists in his soul cleaving to God, according to Ps 72,28: "It is good for me to adhere to my God"; whereas the exterior acts are as means to the end, and so have to be measured both according to charity and according to reason.
Objection: 1. It would seem more meritorious to love an enemy than to love a friend. For it is written (Mt 5,46): "If you love them that love you, what reward shall you have?" Therefore it is not deserving of reward to love one's friend: whereas, as the same passage proves, to love one's enemy is deserving of a reward. Therefore it is more meritorious to love one's enemy than to love one's friend.
2. Further, an act is the more meritorious through proceeding from a greater charity. But it belongs to the perfect children of God to love their enemies, whereas those also who have imperfect charity love their friends. Therefore it is more meritorious to love one's enemy than to love one's friend.
3. Further, where there is more effort for good, there seems to be more merit, since "every man shall receive his own reward according to his own labor" (1Co 3,8). Now a man has to make a greater effort to love his enemy than to love his friend, because it is more difficult. Therefore it seems more meritorious to love one's enemy than to love one's friend.
On the contrary The better an action is, the more meritorious it is. Now it is better to love one's friend, since it is better to love a better man, and the friend who loves you is better than the enemy who hates you. Therefore it is more meritorious to love one's friend than to love one's enemy.
I answer that God is the reason for our loving our neighbor out of charity, as stated above (Question [25], Article [1]). When therefore it is asked which is better or more meritorious, to love one's friend or one's enemy, these two loves may be compared in two ways, first, on the part of our neighbor whom we love, secondly, on the part of the reason for which we love him.In the first way, love of one's friend surpasses love of one's enemy, because a friend is both better and more closely united to us, so that he is a more suitable matter of love and consequently the act of love that passes over this matter, is better, and therefore its opposite is worse, for it is worse to hate a friend than an enemy.In the second way, however, it is better to love one's enemy than one's friend, and this for two reasons. First, because it is possible to love one's friend for another reason than God, whereas God is the only reason for loving one's enemy. Secondly, because if we suppose that both are loved for God, our love for God is proved to be all the stronger through carrying a man's affections to things which are furthest from him, namely, to the love of his enemies, even as the power of a furnace is proved to be the stronger, according as it throws its heat to more distant objects. Hence our love for God is proved to be so much the stronger, as the more difficult are the things we accomplish for its sake, just as the power of fire is so much the stronger, as it is able to set fire to a less inflammable matter.Yet just as the same fire acts with greater force on what is near than on what is distant, so too, charity loves with greater fervor those who are united to us than those who are far removed; and in this respect the love of friends, considered in itself, is more ardent and better than the love of one's enemy.
Reply to Objection: 1. The words of Our Lord must be taken in their strict sense: because the love of one's friends is not meritorious in God's sight when we love them merely because they are our friends: and this would seem to be the case when we love our friends in such a way that we love not our enemies. On the other hand the love of our friends is meritorious, if we love them for God's sake, and not merely because they are our friends.
2. 3. The Reply to the other Objections is evident from what has been said in the article, because the two arguments that follow consider the reason for loving, while the last considers the question on the part of those who are loved.
Objection: 1. It would seem that it is more meritorious to love one's neighbor than to love God. For the more meritorious thing would seem to be what the Apostle preferred. Now the Apostle preferred the love of our neighbor to the love of God, according to Rm 9,3: "I wished myself to be an anathema from Christ for my brethren." Therefore it is more meritorious to love one's neighbor than to love God.
2. Further, in a certain sense it seems to be less meritorious to love one's friend, as stated above (Article [7]). Now God is our chief friend, since "He hath first loved us" (1Jn 4,10). Therefore it seems less meritorious to love God.
3. Further, whatever is more difficult seems to be more virtuous and meritorious since "virtue is about that which is difficult and good" (Ethic. ii, 3). Now it is easier to love God than to love one's neighbor, both because all things love God naturally, and because there is nothing unlovable in God, and this cannot be said of one's neighbor. Therefore it is more meritorious to love one's neighbor than to love God.
On the contrary That on account of which a thing is such, is yet more so. Now the love of one's neighbor is not meritorious, except by reason of his being loved for God's sake. Therefore the love of God is more meritorious than the love of our neighbor.
I answer that This comparison may be taken in two ways. First, by considering both loves separately: and then, without doubt, the love of God is the more meritorious, because a reward is due to it for its own sake, since the ultimate reward is the enjoyment of God, to Whom the movement of the Divine love tends: hence a reward is promised to him that loves God (Jn 14,21): "He that loveth Me, shall be loved of My Father, and I will . . . manifest Myself to him." Secondly, the comparison may be understood to be between the love of God alone on the one side, and the love of one's neighbor for God's sake, on the other. In this way love of our neighbor includes love of God, while love of God does not include love of our neighbor. Hence the comparison will be between perfect love of God, extending also to our neighbor, and inadequate and imperfect love of God, for "this commandment we have from God, that he, who loveth God, love also his brother" (1Jn 4,21).
Reply to Objection: 1. According to one gloss, the Apostle did not desire this, viz. to be severed from Christ for his brethren, when he was in a state of grace, but had formerly desired it when he was in a state of unbelief, so that we should not imitate him in this respect.We may also reply, with Chrysostom (De Compunct. i, 8) [*Hom. xvi in Ep. ad Rom.] that this does not prove the Apostle to have loved his neighbor more than God, but that he loved God more than himself. For he wished to be deprived for a time of the Divine fruition which pertains to love of one self, in order that God might be honored in his neighbor, which pertains to the love of God.
2. A man's love for his friends is sometimes less meritorious in so far as he loves them for their sake, so as to fall short of the true reason for the friendship of charity, which is God. Hence that God be loved for His own sake does not diminish the merit, but is the entire reason for merit.
3. The "good" has, more than the "difficult," to do with the reason of merit and virtue. Therefore it does not follow that whatever is more difficult is more meritorious, but only what is more difficult, and at the same time better.
WE must now consider the effects which result from the principal act of charity which is love, and (1) the interior effects, (2) the exterior effects. As to the first, three things have to be considered: (1) Joy, (2) Peace, (3) Mercy.
Under the first head there are four points of inquiry:
(1) Whether joy is an effect of charity?
(2) Whether this kind of joy is compatible with sorrow?
(3) Whether this joy can be full?
(4) Whether it is a virtue?
Objection: 1. It would seem that joy is not effected in us by charity. For the absence of what we love causes sorrow rather than joy. But God, Whom we love by charity, is absent from us, so long as we are in this state of life, since "while we are in the body, we are absent from the Lord" (2Co 5,6). Therefore charity causes sorrow in us rather than joy.
2. Further, it is chiefly through charity that we merit happiness. Now mourning, which pertains to sorrow, is reckoned among those things whereby we merit happiness, according to Mt 5,5: "Blessed are they that mourn, for they shall be comforted." Therefore sorrow, rather than joy, is an effect of charity.
3. Further, charity is a virtue distinct from hope, as shown above (Question [17], Article [6]). Now joy is the effect of hope, according to Rm 12,12: "Rejoicing in hope." Therefore it is not the effect of charity.
On the contrary It is written (Rm 5,5): "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us." But joy is caused in us by the Holy Ghost according to Rm 14,17: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost." Therefore charity is a cause of joy.
I answer that As stated above (FS, Question [25], Articles [1],2,3), when we were treating of the passions, joy and sorrow proceed from love, but in contrary ways. For joy is caused by love, either through the presence of the thing loved, or because the proper good of the thing loved exists and endures in it; and the latter is the case chiefly in the love of benevolence, whereby a man rejoices in the well-being of his friend, though he be absent. On the other hand sorrow arises from love, either through the absence of the thing loved, or because the loved object to which we wish well, is deprived of its good or afflicted with some evil. Now charity is love of God, Whose good is unchangeable, since He is His goodness, and from the very fact that He is loved, He is in those who love Him by His most excellent effect, according to 1Jn 4,16: "He that abideth in charity, abideth in God, and God in him." Therefore spiritual joy, which is about God, is caused by charity.
Reply to Objection: 1. So long as we are in the body, we are said to be "absent from the Lord," in comparison with that presence whereby He is present to some by the vision of "sight"; wherefore the Apostle goes on to say (2Co 5,6): "For we walk by faith and not by sight." Nevertheless, even in this life, He is present to those who love Him, by the indwelling of His grace.
2. The mourning that merits happiness, is about those things that are contrary to happiness. Wherefore it amounts to the same that charity causes this mourning, and this spiritual joy about God, since to rejoice in a certain good amounts to the same as to grieve for things that are contrary to it.
3. There can be spiritual joy about God in two ways. First, when we rejoice in the Divine good considered in itself; secondly, when we rejoice in the Divine good as participated by us. The former joy is the better, and proceeds from charity chiefly: while the latter joy proceeds from hope also, whereby we look forward to enjoy the Divine good, although this enjoyment itself, whether perfect or imperfect, is obtained according to the measure of one's charity.
Objection: 1. It would seem that the spiritual joy that results from charity is compatible with an admixture of sorrow. For it belongs to charity to rejoice in our neighbor's good, according to 1Co 13,4 1Co 13,6: "Charity . . . rejoiceth not in iniquity, but rejoiceth with the truth." But this joy is compatible with an admixture of sorrow, according to Rm 12,15: "Rejoice with them that rejoice, weep with them that weep." Therefore the spiritual joy of charity is compatible with an admixture of sorrow.
2. Further, according to Gregory (Hom. in Evang. xxxiv), "penance consists in deploring past sins, and in not committing again those we have deplored." But there is no true penance without charity. Therefore the joy of charity has an admixture of sorrow.
3. Further, it is through charity that man desires to be with Christ according to Ph 1,23: "Having a desire to be dissolved and to be with Christ." Now this desire gives rise, in man, to a certain sadness, according to Ps 119,5: "Woe is me that my sojourning is prolonged!" Therefore the joy of charity admits of a seasoning of sorrow.
On the contrary The joy of charity is joy about the Divine wisdom. Now such like joy has no admixture of sorrow, according to Sg 8,16: "Her conversation hath no bitterness." Therefore the joy of charity is incompatible with an admixture of sorrow.
I answer that As stated above (Article [1], ad 3), a twofold joy in God arises from charity. One, the more excellent, is proper to charity; and with this joy we rejoice in the Divine good considered in itself. This joy of charity is incompatible with an admixture of sorrow, even as the good which is its object is incompatible with any admixture of evil: hence the Apostle says (Ph 4,4): "Rejoice in the Lord always."The other is the joy of charity whereby we rejoice in the Divine good as participated by us. This participation can be hindered by anything contrary to it, wherefore, in this respect, the joy of charity is compatible with an admixture of sorrow, in so far as a man grieves for that which hinders the participation of the Divine good, either in us or in our neighbor, whom we love as ourselves.
Reply to Objection: 1. Our neighbor does not weep save on account of some evil. Now every evil implies lack of participation in the sovereign good: hence charity makes us weep with our neighbor in so far as he is hindered from participating in the Divine good.
2. Our sins divide between us and God, according to Is 59,2; wherefore this is the reason why we grieve for our past sins, or for those of others, in so far as they hinder us from participating in the Divine good.
3. Although in this unhappy abode we participate, after a fashion, in the Divine good, by knowledge and love, yet the unhappiness of this life is an obstacle to a perfect participation in the Divine good: hence this very sorrow, whereby a man grieves for the delay of glory, is connected with the hindrance to a participation of the Divine good.
Objection: 1. It would seem that the spiritual joy which proceeds from charity cannot be filled. For the more we rejoice in God, the more is our joy in Him filled. But we can never rejoice in Him as much as it is meet that we should rejoice in God, since His goodness which is infinite, surpasses the creature's joy which is finite. Therefore joy in God can never be filled.
2. Further, that which is filled cannot be increased. But the joy, even of the blessed, can be increased, since one's joy is greater than another's. Therefore joy in God cannot be filled in a creature.
3. Further, comprehension seems to be nothing else than the fulness of knowledge. Now, just as the cognitive power of a creature is finite, so is its appetitive power. Since therefore God cannot be comprehended by any creature, it seems that no creature's joy in God can be filled.
On the contrary Our Lord said to His disciples (Jn 15,11): "That My joy may be in you, and your joy may be filled."
I answer that Fulness of joy can be understood in two ways; first, on the part of the thing rejoiced in, so that one rejoice in it as much as it is meet that one should rejoice in it, and thus God's joy alone in Himself is filled, because it is infinite; and this is condignly due to the infinite goodness of God: but the joy of any creature must needs be finite. Secondly, fulness of joy may be understood on the part of the one who rejoices. Now joy is compared to desire, as rest to movement, as stated above (FS, Question [25], Articles [1],2), when we were treating of the passions: and rest is full when there is no more movement. Hence joy is full, when there remains nothing to be desired. But as long as we are in this world, the movement of desire does not cease in us, because it still remains possible for us to approach nearer to God by grace, as was shown above (Question [24], Articles [4],7). When once, however, perfect happiness has been attained, nothing will remain to be desired, because then there will be full enjoyment of God, wherein man will obtain whatever he had desired, even with regard to other goods, according to Ps 102,5: "Who satisfieth thy desire with good things." Hence desire will be at rest, not only our desire for God, but all our desires: so that the joy of the blessed is full to perfection---indeed over-full, since they will obtain more than they were capable of desiring: for "neither hath it entered into the heart of man, what things God hath prepared for them that love Him" (1Co 2,9). This is what is meant by the words of Lc 6,38: "Good measure and pressed down, and shaken together, and running over shall they give into your bosom." Yet, since no creature is capable of the joy condignly due to God, it follows that this perfectly full joy is not taken into man, but, on the contrary, man enters into it, according to Mt 25,21: "Enter into the joy of thy Lord."
Reply to Objection: 1. This argument takes the fulness of joy in reference to the thing in which we rejoice.
2. When each one attains to happiness he will reach the term appointed to him by Divine predestination, and nothing further will remain to which he may tend, although by reaching that term, some will approach nearer to God than others. Hence each one's joy will be full with regard to himself, because his desire will be fully set at rest; yet one's joy will be greater than another's, on account of a fuller participation of the Divine happiness.
3. Comprehension denotes fulness of knowledge in respect of the thing known, so that it is known as much as it can be. There is however a fulness of knowledge in respect of the knower, just as we have said of joy. Wherefore the Apostle says (Col 1,9): "That you may be filled with the knowledge of His will, in all wisdom and spiritual understanding."
Objection: 1. It would seem that joy is a virtue. For vice is contrary to virtue. Now sorrow is set down as a vice, as in the case of sloth and envy. Therefore joy also should be accounted a virtue.
2. Further, as love and hope are passions, the object of which is "good," so also is joy. Now love and hope are reckoned to be virtues. Therefore joy also should be reckoned a virtue.
3. Further, the precepts of the Law are about acts of virtue. But we are commanded to rejoice in the Lord, according to Ph 4,4: "Rejoice in the Lord always." Therefore joy is a virtue.
On the contrary It is not numbered among the theological virtues, nor among the moral, nor among the intellectual virtues, as is evident from what has been said above (FS, Questions [57],60,62).
I answer that As stated above (FS, Question [55], Articles [2],4), virtue is an operative habit, wherefore by its very nature it has an inclination to a certain act. Now it may happen that from the same habit there proceed several ordinate and homogeneous acts, each of which follows from another. And since the subsequent acts do not proceed from the virtuous habit except through the preceding act, hence it is that the virtue is defined and named in reference to that preceding act, although those other acts also proceed from the virtue. Now it is evident from what we have said about the passions (FS, Question [25], Articles [2],4) that love is the first affection of the appetitive power, and that desire and joy follow from it. Hence the same virtuous habit inclines us to love and desire the beloved good, and to rejoice in it. But in as much as love is the first of these acts, that virtue takes its name, not from joy, nor from desire, but from love, and is called charity. Hence joy is not a virtue distinct from charity, but an act, or effect, of charity: for which reason it is numbered among the Fruits (Ga 5,22).
Reply to Objection: 1. The sorrow which is a vice is caused by inordinate self-love, and this is not a special vice, but a general source of the vices, as stated above (FS, Question [77], Article [4]); so that it was necessary to account certain particular sorrows as special vices, because they do not arise from a special, but from a general vice. On the other hand love of God is accounted a special virtue, namely charity, to which joy must be referred, as its proper act, as stated above (here and Article [2]).
2. Hope proceeds from love even as joy does, but hope adds, on the part of the object, a special character, viz. "difficult," and "possible to obtain"; for which reason it is accounted a special virtue. On the other hand joy does not add to love any special aspect, that might cause a special virtue.
3. The Law prescribes joy, as being an act of charity, albeit not its first act.
We must now consider Peace, under which head there are four points of inquiry:
(1) Whether peace is the same as concord?
(2) Whether all things desire peace?
(3) Whether peace is an effect of charity?
(4) Whether peace is a virtue?
Objection: 1. It would seem that peace is the same as concord. For Augustine says (De Civ. Dei xix, 13): "Peace among men is well ordered concord." Now we are speaking here of no other peace than that of men. Therefore peace is the same as concord.
2. Further, concord is union of wills. Now the nature of peace consists in such like union, for Dionysius says (Div. Nom. xi) that peace unites all, and makes them of one mind. Therefore peace is the same as concord.
3. Further, things whose opposites are identical are themselves identical. Now the one same thing is opposed to concord and peace, viz. dissension; hence it is written (1Co 16,33): "God is not the God of dissension but of peace." Therefore peace is the same as concord.
On the contrary There can be concord in evil between wicked men. But "there is no peace to the wicked" (Is 48,22). Therefore peace is not the same as concord.
I answer that Peace includes concord and adds something thereto. Hence wherever peace is, there is concord, but there is not peace, wherever there is concord, if we give peace its proper meaning.For concord, properly speaking, is between one man and another, in so far as the wills of various hearts agree together in consenting to the same thing. Now the heart of one man may happen to tend to diverse things, and this in two ways. First, in respect of the diverse appetitive powers: thus the sensitive appetite tends sometimes to that which is opposed to the rational appetite, according to Ga 5,17: "The flesh lusteth against the spirit." Secondly, in so far as one and the same appetitive power tends to diverse objects of appetite, which it cannot obtain all at the same time: so that there must needs be a clashing of the movements of the appetite. Now the union of such movements is essential to peace, because man's heart is not at peace, so long as he has not what he wants, or if, having what he wants, there still remains something for him to want, and which he cannot have at the same time. On the other hand this union is not essential to concord: wherefore concord denotes union of appetites among various persons, while peace denotes, in addition to this union, the union of the appetites even in one man.
Reply to Objection: 1. Augustine is speaking there of that peace which is between one man and another, and he says that this peace is concord, not indeed any kind of concord, but that which is well ordered, through one man agreeing with another in respect of something befitting to both of them . For if one man concord with another, not of his own accord, but through being forced, as it were, by the fear of some evil that besets him, such concord is not really peace, because the order of each concordant is not observed, but is disturbed by some fear-inspiring cause. For this reason he premises that "peace is tranquillity of order," which tranquillity consists in all the appetitive movements in one man being set at rest together.
2. If one man consent to the same thing together with another man, his consent is nevertheless not perfectly united to himself, unless at the same time all his appetitive movements be in agreement.
3. A twofold dissension is opposed to peace, namely dissension between a man and himself, and dissension between one man and another. The latter alone is opposed to concord.
Objection: 1. It would seem that not all things desire peace. For, according to Dionysius (Div. Nom. xi), peace "unites consent." But there cannot be unity of consent in things which are devoid of knowledge. Therefore such things cannot desire peace.
2. Further, the appetite does not tend to opposite things at the same time. Now many desire war and dissension. Therefore all men do not desire peace.
3. Further, good alone is an object of appetite. But a certain peace is, seemingly, evil, else Our Lord would not have said (Mt 10,34): "I came not to send peace." Therefore all things do not desire peace.
4. Further, that which all desire is, seemingly, the sovereign good which is the last end. But this is not true of peace, since it is attainable even by a wayfarer; else Our Lord would vainly command (Mc 9,49): "Have peace among you." Therefore all things do not desire peace.
On the contrary Augustine says (De Civ. Dei xix, 12,14) that "all things desire peace": and Dionysius says the same (Div. Nom. xi).
I answer that From the very fact that a man desires a certain thing it follows that he desires to obtain what he desires, and, in consequence, to remove whatever may be an obstacle to his obtaining it. Now a man may be hindered from obtaining the good he desires, by a contrary desire either of his own or of some other, and both are removed by peace, as stated above. Hence it follows of necessity that whoever desires anything desires peace, in so far as he who desires anything, desires to attain, with tranquillity and without hindrance, to that which he desires: and this is what is meant by peace which Augustine defines (De Civ. Dei xix, 13) "the tranquillity of order."
Reply to Objection: 1. Peace denotes union not only of the intellective or rational appetite, or of the animal appetite, in both of which consent may be found, but also of the natural appetite. Hence Dionysius says that "peace is the cause of consent and of connaturalness," where "consent" denotes the union of appetites proceeding from knowledge, and "connaturalness," the union of natural appetites.
2. Even those who seek war and dissension, desire nothing but peace, which they deem themselves not to have. For as we stated above, there is no peace when a man concords with another man counter to what he would prefer. Consequently men seek by means of war to break this concord, because it is a defective peace, in order that they may obtain peace, where nothing is contrary to their will. Hence all wars are waged that men may find a more perfect peace than that which they had heretofore.
3. Peace gives calm and unity to the appetite. Now just as the appetite may tend to what is good simply, or to what is good apparently, so too, peace may be either true or apparent. There can be no true peace except where the appetite is directed to what is truly good, since every evil, though it may appear good in a way, so as to calm the appetite in some respect, has, nevertheless many defects, which cause the appetite to remain restless and disturbed. Hence true peace is only in good men and about good things. The peace of the wicked is not a true peace but a semblance thereof, wherefore it is written (Sg 14,22): "Whereas they lived in a great war of ignorance, they call so many and so great evils peace."
4. Since true peace is only about good things, as the true good is possessed in two ways, perfectly and imperfectly, so there is a twofold true peace. One is perfect peace. It consists in the perfect enjoyment of the sovereign good, and unites all one's desires by giving them rest in one object. This is the last end of the rational creature, according to Ps 147,3: "Who hath placed peace in thy borders." The other is imperfect peace, which may be had in this world, for though the chief movement of the soul finds rest in God, yet there are certain things within and without which disturb the peace.
Summa Th. II-II EN Qu.27 a.6