Are there degrees in this love of charity which we must have for others as well as for ourselves?
Yes, there are degrees in this love of charity; for first we must above all love ourselves, and then others according as they approach in nearness to God in the supernatural order, or according as they are more or less near to us in the divers relations that bring us into touch with them, such relations, for instance, as ties of blood, friendship, life in common, etc. (XXVI.).
What is meant by saying as to the order of the love of charity that we must above all love ourselves after the love of God?
By this is meant that we must wish for ourselves the happiness of God above all things else excepting God, to whom we must wish this happiness first and in preference to all other.
Is it only the happiness of God that we must wish for ourselves and for others also by virtue of charity?
It is the happiness of God before all and above all; but we must or may also wish for ourselves and for others, by virtue of charity, all that is ordained to the happiness of God or that is dependent upon Him.
Is there anything that is directly ordained to the happiness of God?
Yes, the acts of the supernatural virtues (XXV. 2).
Should we therefore desire for ourselves and for others the acts of the supernatural virtues immediately after the desire for the happiness of God and by reason of this happiness?
Yes.
May we also by virtue of charity desire temporal goods for ourselves and for others?
Yes, we may and sometimes we ought to desire for ourselves and for others temporal goods in virtue of charity.
When ought we to desire this kind of goods?
When they are indispensable to our life on earth, and for the practice of virtue.
When may we desire them?
When they are not indispensable but may be useful.
If they were hurtful to the good of virtue, would it not be possible to desire them for ourselves and for others without detriment to the virtue of charity?
No, for if these temporal goods become an obstacle to a life of virtue and are a cause of sin, we cannot desire them neither for ourselves nor for others without prejudicing the virtue of charity.
Next - The Catechism of the Summa - SECOND SECTION - A DETAILED SURVEY OF MAN'S RETURN TO GOD - VIII. OF CHARITY AND ITS NATURE; OF ITS PRINCIPAL ACT AND THE FORMULA OF THIS ACT (D)
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