to live,_ and these are made
manifest in our _action._ Secondly, because we all naturally love
that in which we see our own good. Now it is true that the benefactor
has some good of his in the recipient of his benefaction, and the
recipient some good in the benefactor; but the benefactor sees his
virtuous good in the recipient, while the recipient sees his useful
good in the benefactor. Now it gives more pleasure to see one's
virtuous good than one's useful good, both because it is more
enduring,--for usefulness quickly flits by, and the pleasure of
calling a thing to mind is not like the pleasure of having it
present--and because it is more pleasant to recall virtuous goods
than the profit we have derived from others. Thirdly, because is it
the lover's part to act, since he wills and works the good of the
beloved, while the beloved takes a passive part in receiving good, so
that to love surpasses being loved, for which reason the greater love
is on the part of the benefactor. Fourthly because it is more
difficult to give than to receive favors: and we are most fond of
things which have cost us most trouble, while we almost despise what
comes easy to us.

Reply Obj. 1: It is some thing in the benefactor that incites the
recipient to love him: whereas the benefactor loves the recipient,
not through being incited by him, but through being moved thereto of
his own accord: and what we do of our own accord surpasses what we do
through another.

Reply Obj. 2: The love of the beneficiary for the benefactor is more
of a duty, wherefore the contrary is the greater sin. On the other
hand, the love of the benefactor for the beneficiary is more
spontaneous, wherefore it is quicker to act.

Reply Obj. 3: God also loves us more than we love Him, and parents
love their children more than these love them. Yet it does not follow
that we love all who have received good from us, more than any of our
benefactors. For we prefer such benefactors as God and our parents,
from whom we have received the greatest favors, to those on whom we
have bestowed lesser benefits.
_______________________

THIRTEENTH ARTICLE [II-II, Q. 26, Art. 13]

Whether the Order of Charity Endures in Heaven?

Objection 1: It would seem that the order of charity does not endure
in heaven. For Augustine says (De Vera Relig. xlviii): "Perfect
charity consists in loving greater goods more, and lesser goods
less." Now charity will be perfect in heaven. Therefore a