rinciples are unable
to consider all that is virtually contained therein, it is necessary,
for their sake, that scientific conclusions should be traced to their
principles. Now in practical matters wherein the precepts of the Law
direct us, the end has the character of principle, as stated above
(Q. 23, A. 7, ad 2; Q. 26, A. 1, ad 1): and the love of God is the
end to which the love of our neighbor is directed. Therefore it
behooved us to receive precepts not only of the love of God but also
of the love of our neighbor, on account of those who are less
intelligent, who do not easily understand that one of these precepts
is included in the other.

Reply Obj. 1: Although charity is one virtue, yet it has two acts,
one of which is directed to the other as to its end. Now precepts are
given about acts of virtue, and so there had to be several precepts
of charity.

Reply Obj. 2: God is loved in our neighbor, as the end is loved in
that which is directed to the end; and yet there was need for an
explicit precept about both, for the reason given above.

Reply Obj. 3: The means derive their goodness from their relation to
the end, and accordingly aversion from the means derives its malice
from the same source and from no other.

Reply Obj. 4: Love of our neighbor includes love of God, as the end
is included in the means, and vice versa: and yet it behooved each
precept to be given explicitly, for the reason given above.
_______________________

THIRD ARTICLE [II-II, Q. 44, Art. 3]

Whether Two Precepts of Charity Suffice?

Objection 1: It would seem that two precepts of charity do not
suffice. For precepts are given about acts of virtue. Now acts are
distinguished by their objects. Since, then, man is bound to love
four things out of charity, namely, God, himself, his neighbor and
his own body, as shown above (Q. 25, A. 12; Q. 26), it seems that
there ought to be four precepts of charity, so that two are not
sufficient.

Obj. 2: Further, love is not the only act of charity, but also joy,
peace and beneficence. But precepts should be given about the acts of
the virtues. Therefore two precepts of charity do not suffice.

Obj. 3: Further, virtue consists not only in doing good but also in
avoiding evil. Now we are led by the positive precepts to do good,
and by the negative precepts to avoid evil. Therefore there ought to
have been not only positive, but also negative precepts about
charity; and so two precepts of cha