431.家庭的仁爱义务是指丈夫对妻子、妻子对丈夫的义务；以及父母对子女、子女对父母的义务；还指家主对家仆、家仆对家主的义务。这些义务由于牵涉到子女的抚养和家庭的运转，故数量众多，若一一列举，足以写一本书。驱使每个人尽这些义务的爱也不同于驱使他们履行公务的爱。就丈夫对妻子、妻子对丈夫的义务而言，它源自并取决于婚姻之爱。就父母对子女而言，它源自人人皆有、被称为舔犊之爱的本能之爱。就子女对父母的义务而言，它源自并取决于另外一种爱，这爱与孝顺的顺从密切相关。然而，家主对家仆的义务则源于某种控制之爱，这爱因着每个人心智的状态而各异。
然而，婚姻之爱、对子女的爱，连同他们的义务和对这些义务的履行，并不造就对邻之爱，正如履行公务也不造就对邻之爱一样。因为所谓的舔犊之爱同等地存在于恶人和善人身上，有时在恶人身上更强烈。这爱还存在于无法形成仁爱的兽类和鸟类中。众所周知，熊、虎、蛇的舔犊之爱不亚于绵羊和山羊的，猫头鹰的和鸽子的也相差无几。
具体到父母对子女的义务来说，仁爱的父母和不仁爱的父母有着本质上的区别，尽管他们表面上都差不多。对仁爱的父母而言，舔犊之爱与对邻之爱和对神之爱结合在一起；因为他们根据子女的道德、价值、善愿和服务大众的品质而爱子女。但对没有仁爱的父母而言，仁爱与舔犊之爱没有任何交集；所以，很多这类父母甚至喜爱邪恶、无德和狡猾的子女胜过善良、有德和诚实的子女；换句话说，他们喜爱对大众无用的子女胜过有用的子女。
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431. 與義相關的家庭責任是指丈夫對妻子,妻子對丈夫的責任; 還指父母對兒女,兒女對父母的責任; 還指家主對家僕,家僕對家主的責任。這些責任關係到兒女的成長以及家庭的運作, 數量眾多, 若一一列舉, 要寫滿一大本書。驅使每個人去完成這些責任的愛各不相同。丈夫對妻子,妻子對丈夫的責任, 源自並取決於婚姻契合之愛。父母對兒女,兒女對父母的責任, 源自于人人本能皆有的父母之愛。兒女對父母的責任, 源自並取決於孝順之愛。家主對家僕的責任來自於監護之愛。各樣的愛按個人思想狀態各不相同。
[2]然而, 婚姻的契合之愛,對兒女之愛, 以及源自這些愛的責任和完成這些責任, 並不造就任何對鄰舍之愛(並不是愛鄰舍), 正如完成工作的責任也不是愛鄰舍一樣。因為本能的父母之愛存在於好人之中, 也存于惡人之中; 事實上, 有時在惡人之中更強烈。它還存在於從未有義的野獸與禽鳥之中。眾所周知, 存在于熊,虎與蛇中的這種本能之愛與綿羊山羊不相上下, 於貓頭鷹之中不差於鴿子之中。
[3]具體到父母對兒女的責任, 相對於有義與無義之人, 有內在的區別; 儘管表面看來, 這些責任毫無分別。對於有義之人, 他們對子女之愛與愛鄰舍和愛上帝相關聯。他們愛兒女, 為了兒女的態度,能力,愛好與潛力能志向於服務公眾。而另一方面, 對於無義之人, 他們對子女的本能之愛與義毫不相干。他們中的大多數人, 甚至愛作惡,無德與狡詐的兒女勝過愛他們的兒女行善,有德與誠實; 換句話說, 他們愛那些無用於公眾的,勝過有用於公眾的。
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431. Household obligations that are related to goodwill are a husband's obligations to his wife and a wife's obligations to her husband; also a father and mother's obligations to their children and the children's obligations to their father and mother; and the obligations of the male and female heads of a household to their male and female servants, and the obligations of the latter to them. Because these obligations have to do with child rearing and management of the estate, there are so many of them that a mere list would fill a large book. For all of us, what moves us to fulfill these obligations is a different love from the one that is operative in our work. A husband's obligation to his wife and a wife's obligation to her husband come from and depend on marriage love. A father and mother's obligations to their children come from a parental love that is instinctive in everyone. Children's obligations to their parents come from and depend on another love that is closely linked with obedience under obligation. The obligations male and female heads of a household have to their male and female servants come from a love of overseeing, which depends on each person's individual state of mind.
[2] Marriage love, however, and love for our children, along with the obligations and the fulfillment of the obligations involved in these loves, do not produce a love for our neighbor the way the fulfillment of our work-related obligations does. This is because instinctive parental love is just as present in evil people as in good people; in fact, it is sometimes stronger in evil people. It also exists in animals and birds, which could never attain goodwill. It is a known fact that bears, tigers, and snakes love their offspring as much as sheep and goats do; and owls love theirs as much as doves love theirs.
[3] As for parents' obligations to their children in specific, these obligations are inwardly different for people who have goodwill and people who do not, although the obligations look the same on the outside. For people who have goodwill, their love for their children is connected to their love for their neighbor and for God. They love their children for the children's manners, abilities, interests, and potential for serving the public. People who have no goodwill, on the other hand, have an instinctive parental love that is disconnected from goodwill. Many of them love their children even more if the children are evil, poorly behaved, and deceitful than if they are good, well behaved, and careful; such parents love children who are useless to the public more than children who are useful to it.
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431. Domestic charitable duties are those of a husband to his wife and a wife to her husband; as well as those of a father and mother to their children, and those of children to their parents; also those of a master or mistress to their servants and maids, and theirs to their masters. These duties, being concerned with the bringing up of children and the running of a home, are so numerous that if they were listed they would fill a book. It is a different kind of love which urges each person to these duties from that which urges them to the duties of office. In the case of a husband's duties to his wife and a wife's to her husband it is the result of conjugial love and dependent upon this. In the case of a father's and mother's love for their children, it is the result of the instinctive love everyone has, what is called parental affection. In the case of children for their parents it is the result of and dependent on another love which is closely connected with dutiful obedience. The duties, however, of a master or mistress to their servants and maids draw something from the love of controlling others, and this varies according to each person's state of mind.
[2] But conjugial love, and the love for children, together with their duties and the fulfilment of these duties, do not create love towards the neighbour, as does the fulfilment of the duties of office. For what is called parental affection exists just as much with the wicked as the good, and is sometimes stronger in the case of the wicked; it also exists with animals and birds, which are incapable of the development of charity. It is well known that this exists with bears, tigers and snakes just as much as with sheep and goats, with owls just as much as with doves.
[3] On the particular subject of parents' duties to their children, there is an intrinsic difference between those of the charitable and the uncharitable, although outwardly they appear similar. In the case of the charitable that love is linked with love towards the neighbour and love to God, for these people love their children for their morals, their virtues, their enthusiasms, and their talents for public service. But in the case of the uncharitable there is no linking of charity with parental affection. Most of these people therefore love their children even if they are wicked, immoral and sly more than if they are good, moral and prudent; in other words, they love those who are no use to the public more than those who are useful.
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431. The domestic duties of charity are those of the husband toward the wife, and of the wife toward the husband, of fathers and mothers toward their children, and of children towards their fathers and mothers, also the duties of masters and mistresses towards servants, male and female, and of the latter towards the former. These duties, because they are the duties of education and management at home, are so numerous that if recounted they would fill a volume. To the discharge of these duties everyone is moved by a love different from that which moves him to discharge the duties of his employment; husbands and wives are moved to their duties towards each other by marriage love and according to it; parents towards their children by the love implanted in everyone, called parental love; and children towards their parents by and according to another love which is closely connected with obedience from a sense of duty. But the duties of masters and mistresses towards their servants, male and female, have their source in the love of governing, and this love is according to the state of each one's mind.
[2] But marriage love and the love of children, with the duties of these loves and the practice of these duties, do not produce love to the neighbor as the practice of the duties in one's employment does; for the love called parental love exists equally with the bad and the good, and is sometimes stronger with the bad; moreover, it exists in beasts and birds, in which no charity can be formed. It is known that it exists with bears, tigers, and serpents, as much as with sheep and goats, and with owls as much as with doves.
[3] As to the duties of parents to children in particular, they are inwardly different with those who are in charity and those who are not, although externally they appear alike. With those who are in charity, that love is conjoined with love towards the neighbor and love to God; for by such children are loved according to their morals, virtues, good will, and qualifications for serving the public. But with those who are not in charity, there is no conjunction of charity with the love called parental love; consequently, many such parents love even wicked, immoral, and crafty children more than the good, moral, and discreet; thus they love those who are useless to the public, more than those who are useful.
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431. The domestic duties of charity are those of a husband to his wife, and of a wife to her husband; of a father and mother to their children, and of children to their parents; also of a master and mistress to their servants, and of servants to their master and mistress. The duties relating to the education of children and the management of households are so numerous that it would require a volume to enumerate them. Every man is led to discharge these duties from a love different from that which moves him in his ordinary occupation. The duties of a husband to his wife, and of a wife to her husband are from and according to conjugial love; those of a father and mother to their children are from the love implanted in every one, called parental love; and those of children to their parents from and according to another love, closely connected with obedience from a principle of duty. The duties of master and mistress to their servants partake of the love of authority, which varies according to the state of each one's mind.
[2] Conjugial love, however, and love towards children, together with their duties and the discharge of them, are not productive of love towards the neighbor, like the performance of the duties which belong to one's employment, for parental love exists alike with the wicked and the good. Indeed, it is sometimes stronger in the wicked; and it is also found among beasts and birds, in which no principle of charity can be developed. It is a matter of common knowledge that it exists with bears, tigers and serpents as well as with sheep and goats, and with owls as well as with doves.
[3] There is this to be particularly noted regarding duties of parents to their children. Inwardly there is a difference with those who are in charity and those who are not, although outwardly the duties appear similar. Those who are in charity unite their love with love towards the neighbor and with love to God, loving their children for their morality, their virtues, their zeal, and talents for public service. With those, however, who are not in charity there is no such union of charity with the parental love; so that many of them love wicked, immoral, and crafty children more than those who are good, moral, and prudent, and thus those who are useless to the public more than those who are useful.
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431. DEBITA CHARITATIS DOMESTICA, sunt Mariti erga Uxorem, et uxoris erga maritum; tum Patris et Matris erga Liberos, et liberorum erga patrem et matrem; ut et Heri et Herae erga famulos 1 et famulas, et horum erga illos; haec Debita, quia sunt educationis et administrationis in domo, sunt tam multa, ut si recenserentur, codicem implerent. Unusquisque homo fertur in haec debita ex alio amore, quam in debita functionis suae; Mariti erga Uxorem et Uxoris erga Maritum ex Amore conjugiali et secundum illum; Patris et Matris erga liberos ex Amore cuivis insito, qui vocatur Storge; et Liberorum erga Parentes ex alio amore et secundum illum, qui arcte se conjungit cum obedientia ex debito. Debita autem Heri et Herae erga famulos et famulas trahunt ex amore regnandi, et hic ex statu mentis cujusvis.
[2] Sed Amor conjugialis, et amor erga liberos cum eorum debitis et debitorum exercitiis, non producunt amorem erga proximum, sicut exercitia debitorum in functionibus; nam Amor Storge vocatus datur apud malos aeque ac apud bonos, et quandoque fortior apud malos, et quoque datur apud bestias et aves, apud quas nulla Charitas formari potest; quod sit apud ursos, tigrides et serpentes, aeque ac apud oves et capras, et apud bubones aeque ac apud columbas, notum est.
[3] Quod in specie attinet Debita parentum erga liberos, sunt debita intrinsecus alia apud illos qui in Charitate sunt, et alia apud illos qui non in Charitate sunt, sed extrinsecus apparent similia; apud illos qui in Charitate sunt, conjungitur amor ille cum amore erga proximum et cum amore in Deum, ab his enim amantur liberi secundum mores, virtutes, studia, et dotes serviendi publico; apud illos autem qui non in Charitate sunt, non est conjunctio Charitatis cum amore storge vocato, quare plures ex his amant Liberos etiam malos, immoratos, astutos, prae bonis, moratis et prudentibus, ita inutiles publico prae utilibus.
Footnotes:
1. Prima editio: fumulos.