407.有必要解释一下爱邻舍的意思是什么。爱邻舍就是希望邻舍好、向他行善，而邻舍不仅包括亲朋好友和善人，还包括陌生人、仇敌，或恶人。但对这两类人实践仁爱的方式却有所不同：对亲朋好友要用直接的善行，对敌人或恶人要用间接的善行。间接的善行包括劝诫、处罚、惩戒，因而矫正。可以这样来说明：法官根据法律和正义惩罚作恶者就是在爱他的邻舍；因为他由此使这个人变得更好，并照顾到公民的福祉，以免作恶者伤害他们。众所周知，父亲因孩子犯错而惩戒他们就是爱他们；相反，若他不因此惩戒他们，就是爱他们的罪恶，这不能称为仁爱。还有，若人击退来者不善的仇敌，并在自卫中击打这个袭击者，或将其绳之于法，以免受到伤害，但仍有意与其成为朋友，那么他的行为就处在仁爱的主流中。旨在保卫国家和教会的战争并不违背仁爱。所着眼的目的决定了它们是否是仁爱。
407. 有必要說一說愛鄰舍的意思是什麼。愛鄰舍指希望鄰舍好,並向鄰舍行善。愛鄰舍的對象不僅包括親屬,朋友和好人, 還包括陌生人,敵人和惡人。對兩類人當以不同的方式來行善:以直接的善行對待前者, 但以間接的善行對待後者。這些間接的善行包括警告,糾正,懲戒, 以及一些改善他們的努力。
下面可作說明:法官按照法律與公正處罰作惡者, 是愛鄰舍。這樣可以改造犯錯之人, 並照顧同區百姓免受傷害。
任何人都明白, 父親因為孩子作惡而懲罰孩子, 是因為愛他的兒女; 相反, 若因孩子作惡而不嚴懲, 這是樂意孩子犯錯, 不能稱之為義。
另一個例子, 如果某人擊退敵人的攻擊, 並在自衛中擊打進攻者, 或將對方繩之于法, 以免再受傷害。勝方若仍舊心存期願與對方成為朋友, 那麼他的行為就在義的主流之中。甚至, 保衛國家與教會安全的戰爭都不違背義的宗旨。最終的目標表明既定的行為是否義的表現。
407. Now I need to say what it is to love our neighbor. Loving our neighbor is intending and doing good not only to neighbors, friends, and good people but also to strangers, enemies, and evil people. But we exercise goodwill in our dealings with the latter in different ways than we do in our dealings with the former. We exercise goodwill in our dealings with our neighbors and friends by benefiting them directly. We exercise goodwill in our dealings with our enemies and evil people by benefiting them indirectly through our warnings, corrective action, punishments, and therefore efforts to improve them.
This could be illustrated as follows. Judges who punish wrongdoers because it is the just and legal thing to do have love for their neighbor. By so doing the judges are straightening out the wrongdoers and are caring for people in the area by preventing the wrongdoers from doing them harm.
Everyone knows that parents who punish their children for doing what is wrong are showing them love; and on the other hand, parents who do not punish their children for doing what is wrong are showing love for evil traits in their children, which has nothing to do with goodwill.
For another example, suppose someone under the attack of an enemy repels the attacker and either strikes in self-defense or turns the attacker over to a judge to avoid being harmed. Say the victor maintains an intention nonetheless of becoming the attackers friend. Then the victor is acting on the strength of goodwill. Even wars for the purpose of keeping the country and the church safe are not against goodwill. The ultimate purpose shows whether a given act is an expression of goodwill or not.
407. It needs to be said what loving the neighbour means. Loving the neighbour is not only wishing well and doing good to a relative, a friend or a good person, but also to a stranger, one who is no friend, or a wicked person. But charity is exercised in different ways with these two groups: by means of direct kindnesses to a relative or friend, but by indirect kindnesses to one who is no friend or wicked. These indirect kindnesses are done by way of appeals, penalties and punishments, and so by attempts to reform him. The following can serve as an illustration. A judge who punishes a wrong-doer according to the law and justice, is loving his neighbour. For thus he reforms him, and takes care to prevent his fellow citizens being wronged. Everyone knows that a father who chastises his children when they do wrong loves them; and in the opposite case if he does not chastise them for it, he loves their faults, and this cannot be called charity. Moreover, if anyone repels an unfriendly attack and strikes the attacker in self-defence, or hands him over to a judge, so as to avoid suffering harm, still with the intention of becoming his friend, his actions are in the mainstream of charity. Neither are wars which are intended to protect one's country or church contrary to charity. The purpose for which they are undertaken determines whether or not they are charitable.
407. What it is to love the neighbor shall be explained. To love the neighbor is not alone to wish well and do good to a relative, a friend, or a good man, but also to a stranger, an enemy, or a bad man. But charity is to be exercised toward the latter in one way and toward the former in another; toward a relative or friend by direct benefits; toward an enemy or a bad man by indirect benefits, which are rendered by exhortation, discipline, punishment, and consequent amendment. This may be illustrated thus: A judge who punishes an evil-doer in accordance with law and justice, loves his neighbor; for so he makes him better, and consults the welfare of the citizens that he may not do them harm. Everyone knows that a father who chastises his children when they do wrong, loves them, and that, on the other hand, he who does not chastise them therefore, loves their evils, and this cannot be called charity. Again, if a man repels an insulting enemy, and in self-defense strikes him or delivers him to the judge in order to prevent injury to himself, and yet with a disposition to befriend the man, he acts from a charitable spirit. Wars that have as an end the defense of the country and the church, are not contrary to charity. The end in view declares whether it is charity or not.
407. We will now show what is meant by loving the neighbor. To love the neighbor is not only to will and do good to a relative, a friend, and a good man, but also to a stranger, an enemy, and a bad man. Charity, however, is exercised towards these in different ways. Towards a relative and a friend it takes the form of direct benefits; but towards an enemy and a wicked person it takes the form of indirect benefits, such as exhortation, discipline, and punishment; and thus it takes the form of correction. Thus a judge loves his neighbor when, in accordance with law and justice, he punishes an evil-doer; for in this way he provides for his amendment, and also consults the welfare of the citizens, by preventing the infliction of further harm upon them. Every one knows that a father who chastises his children when they do wrong, still loves them. On the other hand, if he does not chastise them, he shows a love for their faults; and such cannot be in accordance with charity.
Further, if anyone repels the attacks of an enemy and strikes out against him in self-defense, or delivers him to the judge to prevent injury to himself, yet with a disposition to become his friend, such a one acts from a principle of charity. Wars in defense of one's country and the Church are not inconsistent with charity. The end for which they are undertaken shows whether or not they are in accordance with charity.
407. Quid amare Proximum dicetur; Amare proximum 1 non modo est velle et facere 2 bonum propinquo, amico, et bono, sed etiam alieno, inimico et malo; verum Charitas exercetur 3 erga hos et illos diversis modis, erga propinquum et amicum per beneficia directa, erga inimicum et malum autem per beneficia indirecta, quae fiunt per exhortationes, disciplinas, et poenas, et sic emendationes. Hoc illustrari potest ita; Judex, 4 qui ex lege et justitia punit malefactorem, is amat proximum; 5 nam sic emendat illum, et consulit civibus, ne illis malefaciat: quisque novit, quod Pater, qui liberos, dum malefaciunt, castigat, amet illos, et vicissim quod qui propterea non castigat illos, amet mala illorum, de quo non praedicari potest Charitas. Porro si quis inimicum insultantem repellit, et ex tutela verberat, aut tradit judici, ut sic damnum a se avertat, animo tamen, 6 ut amicus ejus fiat, is ex vena Charitatis agit. Bella, quae pro fine 7 tutandi Patriam et Ecclesiam habent, nec contra Charitatem sunt; finis propter quem, declarat, num sit Charitas vel non.
Footnotes:
1. Prima editio: praximum.
2. Prima editio: faeere.
3. Prima editio: exerceur.
4. Prima editio: Iudex.
5. Prima editio: preximum.
6. Prima editio: tamea.
7. Prima editio: flne.