The First Degree of Love

LOVE is one of the four natural affections that all the world knows, and which need not be enumerated. Now, it is but natural and right first of all to love the Author of nature ; and the first commandment, which is the greatest, is : “ Thou shalt love the Lord thy God.” But nature is too soft and weak for such a precept ; she must begin by loving her self ; this is the love which is called carnal, with which man loves himself first and above all ; as it is written : “ That is not first which is spiritual, but that which is natural. “ We love first by nature, not by precept— “ No man ever hated his own flesh.” But if this love should increase too much ; if like a river between banks it overflow and flood the lands about, it then becomes voluptuousness, and this dyke is opposed to it : “Thou shalt love thy neighbour as thyself.” Justly may he that shares our nature share our love. Wherefore, if any one cannot so love his brethren as to think of their wants, or let us even say of their pleasures, let him deny himself in those very things, in order that he may learn. Let a man think of himself as much as ever he will, if only he take care to think equally of his neighbour. Such, O man, is the curb and just limit imposed upon thee by the law of thy being and by thy conscience, that thou be not carried away by thy selfishness to thy destruction, leaving thy nature at the mercy of the enemies of thy soul ; that is, of thy passions. It is far better that thou go shares with thy neighbours than with thy enemies ; and if, as the wise man advises, man renounces his passions, contents him self with food and raiment, and is willing to moderate his love for those things of the flesh which war against the spirit, he will, I think, find small diffi culty in giving to his neighbour what he refuses to the enemy of his soul. His love will be contained within the bounds of justice and moderation, from the moment that he consecrates to his brethren that which he refuses to himself. Selfishness becomes benevolence by taking a wider range.

But if through imparting to our neighbour we bring ourselves to want? What is our remedy? Prayer. We have only to pray with confidence to Him who giveth all things liberally and upbraideth not ; who “ openeth His hand and filleth with blessing every living creature ;” for we cannot doubt that He who giveth to most men more than they need, will willingly give to him who prays for what is indispensable ; for it is written : “ Seek first the kingdom of God, and His justice, and all these things shall be added unto you.” God hereby binds Himself to provide what is essential for him that denies himself and loves his neighbour ; for to put on the yoke of purity and sobriety rather than be f the slave of our passions, this is to seek first the kingdom of God and to implore His help against the tyranny of sin ; and it is justice to share our natural blessings with those that share our nature. But in order that love for our neighbour be en tirely right, God must have His part in it ; it is not possible to love our neighbour as we ought to do, except in God. Now he that loves not God can love nothing in Him. We must therefore begin by loving God, and so love our neighbour in Him. God is the author, as of all other things, so of our love for Him — and more — as He created nature, so He sustains it ; for she could neither exist nor subsist without Him. That we might thoroughly know this, and not attribute anything to ourselves, God, in the depths of His wisdom and love, made us subject to tribulation. Being feeble and needy, we are forced to turn to God, and being saved by Him we render glory to His name. These are His own words : “ Call upon Me in the day of trouble ; I will deliver thee, and thou shalt glorify Me.” In this way man, by nature animal and carnal, with no love but for himself, is brought through self-love to love God, realising that all his ability, at any rate for good, he has from God, and without Him is able to do nothing.