THE SUPERIORITY OF CHARITY TO THE KNOWLEDGE OF GOD IN THIS LIFE
Some
intellectuals raise an objection to the traditional doctrine, based on
Scripture, according to which perfection consists primarily in charity. They
ask whether the intellect is not the first faculty of man, the one which
directs the others and which primarily distinguishes us from the animal. Since
this is true, they say, should we not then conclude that the perfection of man
lies chiefly in the intellectual knowledge that he can have of all things,
considered in their principle and in their end, and therefore in the knowledge
of God, the supreme rule of human life? From this point of view, a Bossuet may
seem to surpass a number of canonized servants of God who did not particularly
excel in intelligence, as for example, a holy lay brother or a St. Benedict
Joseph Labre.
We
have already virtually cleared up this objection by pointing out in one of our
previous chapters that speculative and abstract knowledge of God can exist
without being accompanied by profound righteousness of the will. It may exist
in a very intelligent but heartless man, who could not be called "a man of
good will" in the meaning given to this term by the Gospel. For the same
reason, infused faith can remain in a soul that has lost charity and has turned
away from God. Moreover, we said with St. Thomas, that on earth the love of God
is better than the knowledge of God.(30) It is important to insist on this
point. St. Thomas clearly recognizes that the intellect is superior to the will
which it directs. The intellect has, in fact a more simple, more absolute, more
universal object, being in all its universality, and consequently all beings;
the will has a more restricted object, the good, which is a modality of being,
and which is in everything the perfection that renders it desirable. Besides,
we must not confound apparent good with true good, which the intellect
recognizes and judges, and proposes to the will. As the good presupposes the
true and being, the will presupposes the intellect and is directed by it.
Therefore by the intellect, which is the first of his faculties, man differs
primarily from the animal.
St.
Thomas admits also that in heaven our beatitude will consist essentially in the
beatific vision, in the intellectual and immediate vision of the divine
essence, for it is above all by this immediate vision that we shall take
possession of God for eternity. We shall plunge the gaze of our intellect into
the depths of His inner life seen directly. God will thus give Himself
immediately to us, and we shall give ourselves to Him. We shall possess Him and
He will possess us, because we shall know Him as He knows Himself and as He
knows us. Beatific love will be in us a consequence of this immediate vision of
the divine essence; it will even be a necessary consequence, for the beatific
love of God will no longer be free, but superfree, above liberty. Our will will
be invincibly ravished by the attraction of God seen face to face. We shall see
His infinite goodness and beauty so clearly that we shall be unable not to love
Him; we shall even be unable to find any pretext of momentarily interrupting
this act of superfree love, which will no longer be measured by time, but by
participated eternity, by the single instant of the immobile duration of God,
the instant that never passes. In heaven the love of God and the joy of
possessing Him will necessarily follow the beatific vision, which will thus be
the essence of our beatitude.(31) All this is true. It is difficult to affirm
more strongly than St. Thomas does the superiority of the intellect over the
will in principle and in the perfect life of heaven.
Since
this is true, how can the holy doctor maintain that Christian perfection on
earth consists primarily in charity, which is a virtue of the will, and not in
wisdom or contemplation, which belong to the intellect? To this question he
gives a profound answer, which should be meditated on for the spiritual life.
He says in substance: Although a faculty may by its nature be superior to
another, it may happen that an act of the second is superior to an act of the
first. For example, sight is superior to hearing, it is less painful to be deaf
than blind; nevertheless, although sight is superior to hearing, the audition
of a Beethoven symphony is more sought after than the sight of an ordinary
object. Likewise, although the intellect by its very nature (simpliciter)
superior to the will which it directs, here on earth the love of God is more
perfect than the knowledge of God.(32) Therefore perfection lies chiefly in the
love of God. A saint who has little learning in theological matters but who has
a very great love of God, is certainly more perfect than a theologian who has a
lesser charity. This observation, which is elementary for every Christian,
appears upon serious reflection as a lofty and precious truth. It could be
illustrated by many quotations from Scripture and from the works of the great
spiritual writers, especially from The Imitation of Christ.
Whence
comes this superiority of the love of God over the knowledge of Him that we
have on earth? St. Thomas answers as follows: "The action of the intellect
consists in this, that the idea of the thing understood is in the one who
understands; whereas the act of the will consists in this, that the will is
inclined to the thing as existing in itself. And therefore the Philosopher says
(Metaph., VI) that good and evil, which are objects of the will, are in things,
but truth and error, which are objects of the intellect, are in the mind."
(33) It follows that on earth our knowledge of God is inferior to the love of
God, since, as St. Thomas further says,(34) when we know God, we draw Him in a
way to ourselves, and in order to represent Him to ourselves, we impose on Him
the bounds of our limited ideas; whereas when we love Him, it is we who are
drawn to Him, lifted up to Him, such as He is in Himself. An act of love of God
made by the Cure of Ars as he taught catechism, was worth more than a learned
theological meditation inspired by a lesser love. Our knowledge of God draws
Him to us, whereas our love of God draws us to Him. Therefore, as long as we
have not the beatific vision, that is, while we are on earth or in purgatory,
the love of God is more perfect than the knowledge of God. It presupposes this
knowledge, but it surpasses it.
Further,
says St. Thomas, even here on earth our love of charity attains God
immediately; (35) it adheres immediately to Him, and from Him it goes on to
creatures. "For knowledge begins from Charity ought, therefore,
incontestably to have the first place in our soul, above that of the love of
knowledge and of any kind of human progress. Moreover, charity will increase
tenfold all our moral and intellectual powers by placing them in the service of
God and of our neighbor. The love of esteem (appretiative summus) which we ought to have for God will thus
become more intense, as it should.
Footnotes.
30.
See Ia, q.8:, a. 3. "Wherefore the love of God is better than the
knowledge of God; but, on the contrary, the knowledge of corporeal things is
better than the love thereof. Absolutely, however, the intellect is nobler than
the will."
31.
See Ia IIae. q. 3. a.4; q.5, a.4.
32.
See Ia, q.82, a.3. On the contrary, it is better to know inferior things than
to love them.
33.
Ibid.
34.
Ibid.
35.
See IIa IIae, q.27, a.4.
I'm really glad you posted this! This has been my favorite part of Three Ages so far.
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