{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/102/1020399.htm","path":"chr/ecf/102/1020399.htm","source_url":"https://sacred-texts.com/chr/ecf/102/1020399.htm","text":"Chapter 7.\u2014That the Words Love and Regard (Amor and Dilectio) are in Scripture Used Indifferently of Good and Evil Affection.\nHe who resolves to love God, and to love his neighbor as himself, not according to man but according to God, is on account of this love said to be of a good will; and this is in Scripture more commonly called charity, but it is also, even in the same books, called love. For the apostle says that the man to be elected as a ruler of the people must be a lover of good. 662 And when the Lord Himself had asked Peter, \u201cHast thou a regard for me (diligis) more than these?\u201d Peter replied, \u201cLord, Thou knowest that I love (amo) Thee.\u201d And again a second time the Lord asked not whether Peter loved (amaret) Him, but whether he had a regard (diligeret)for Him, and, he again answered, \u201cLord, Thou knowest that I love (amo) Thee.\u201d But on the third interrogation the Lord Himself no longer says, \u201cHast thou a regard (diligis) for me,\u201dbut \u201cLovest thou (amas) me?\u201d And then the evangelist adds, \u201cPeter was grieved because He said unto him the third time, \u201cLovest thou (amas) me?\u201d though the Lord had not said three times but only once, \u201cLovest thou (amas) me?\u201d and twice \u201cDiligis me ?\u201d from which we gather that, even when the Lord said \u201cdiligis,\u201d He used an equivalent for \u201camas.\u201d Peter, too, throughout used one word for the one thing, and the third time also replied, \u201cLord, Thou knowest all things, Thou knowest that I love (amo) Thee.\u201d 663\nI have judged it right to mention this, because some are of opinion that charity or regard (dilectio) is one thing, love (amor) another. They say that dilectio is used of a good affection, amor of an evil love. But it is very certain that even secular literature knows no such distinction. However, it is for the philosophers to determine whether and how they differ, though their own writings sufficiently testify that they make great account of love (amor) placed on good objects, and even on God Himself. But we wished to show that the Scriptures of our religion, whose authority we prefer to all writings whatsoever, make no distinction between amor, dilectio, and caritas; and we have already shown that amor is used in a good connection. And if any one fancy that amor is no doubt used both of good and bad loves, but that dilectio is reserved for the good only, let him remember what the psalm says, \u201cHe that loveth (diligit) iniquity hateth his own soul;\u201d 664 and the words of the Apostle John, \u201cIf any man love (diligere) the world, the love (dilectio) of the Father is not in him.\u201d 665 Here you have in one passage dilectio used both in a good and a bad sense. And if any one demands an instance of amor being used in a bad sense (for we have already shown its use in a good sense), let him read the words, \u201cFor men shall be lovers (amantes) of their own selves, lovers (amatores) of money.\u201d 666\np. 267\nThe right will is, therefore, well-directed love, and the wrong will is ill-directed love. Love, then, yearning to have what is loved, is desire; and having and enjoying it, is joy; fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle \u201cdesires to depart, and to be with Christ.\u201d 667 And, \u201cMy soul desired to long for Thy judgments;\u201d 668 or if it is more appropriate to say, \u201cMy soul longed to desire Thy judgments.\u201d And, \u201cThe desire of wisdom bringeth to a kingdom.\u201d 669 Yet there has always obtained the usage of understanding desire and concupiscence in a bad sense if the object be not defined. But joy is used in a good sense: \u201cBe glad in the Lord, and rejoice, ye righteous.\u201d 670 And, \u201cThou hast put gladness in my heart.\u201d 671 And, \u201cThou wilt fill me with joy with Thy countenance.\u201d 672 Fear is used in a good sense by the apostle when he says, \u201cWork out your salvation with fear and trembling.\u201d 673 And, \u201cBe not high-minded, but fear.\u201d 674 And, \u201cI fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.\u201d 675 But with respect to sadness, which Cicero prefer to calls sickness (\u0153gritudo), and Virgil pain (dolor) (as he says, \u201cDolent gaudentque\u201d 676 ), but which I prefer to call sorrow, because sickness and pain are more commonly used to express bodily suffering,\u2014with respect to this emotion, I say, the question whether it can be used in a good sense is more difficult.\nTit. 1.8, according to Greek and Vulgate.\n266:663\nJohn 21.15-17. On these synonyms see the commentaries in loc.\n266:664 266:665 266:666 267:667 267:668 267:669 267:670 267:671 267:672 267:673 267:674 267:675 267:676","title":"Nicene and Post-Nicene Fathers, Vol. II: City of God: Cha...","type":"page"}