reas faith and hope
do not. Now every mortal sin consists in aversion from God, as stated
above (Gen. ad lit. viii, 12). Consequently every mortal 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 (Q. 23, A.
8).
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QUESTION 25

OF THE OBJECT OF CHARITY (TWELVE ARTICLES)

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.
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FIRST ARTICLE [II-II, Q. 25, Art. 1]

Whether the Love of Charity Stops at God, or Extends to Our Neighbor?

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 Deut. 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 (Q.
10, A. 2). Therefore also the love with which we love God, is
distinct from the love with which we love our neighbor.

Obj. 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._ The