The Law of Justice, Love, and Charity

873. Is the sentiment of justice natural, or the result of acquired ideas?

873. Is the sense of justice natural, or does it come from learned ideas?

"It is so natural that your feeling spontaneously revolts at the idea of an injustice. Moral progress undoubtedly developes this sentiment, but it does not create it. God has placed it in the heart of man, and for this reason you often find, among simple and primitive people, notions of justice more exact than those of others who are possessed of a larger amount of knowledge."

"It is so natural that you instinctively recoil at the idea of injustice. Moral progress certainly strengthens this feeling, but it does not create it. God has placed it in the human heart. That is why you often find more accurate ideas of justice among simple and primitive people than among more knowledgeable people."

874. If justice be a law of nature, how is it that men understand it so differently, and that the same thing appears just to one, and unjust to another?

874. If justice is a law of nature, why do people understand it so differently? Why does the same thing seem just to one person and unjust to another?

"It is because your passions often mingle with this sentiment and debase it, as they do with the greater part of the natural sentiments, causing you to see things from a false point of view."

"It is because your passions often mix with this feeling and weaken it. They do the same to most natural feelings, causing you to see things from a false perspective."

875. How should justice be defined?

875. How should we define justice?

"Justice consists in respect for the rights of others."

"Justice means respecting the rights of others."

—What determines those rights?

What determines those rights?

"Two things: human law and natural law. Men having made laws in harmony with their character and habits, those laws have established rights that have varied with the progress of enlightenment. Your laws, at this day, though still far from perfect, no longer consecrate what were considered as rights in the Middle Ages; those rights, which appear to you monstrous, appeared just and natural at that epoch. The rights established by men are not, therefore, always conformable with justice; moreover, they only regulate certain social relations, while in private life there are an immense number of acts that are submitted only to the tribunal of conscience."

"Two things: human law and natural law. People have made laws that reflect their character and habits. These laws have established rights that have changed as understanding has advanced. Your laws today are still far from perfect. Yet they no longer recognize rights that were accepted in the Middle Ages. Those rights seem monstrous to you, but they seemed just and natural at the time. So the rights established by people are not always in keeping with justice. Moreover, they govern only certain social relationships. In private life, countless actions are judged by conscience alone."

876. Independently of the right established by human law, what is the basis of justice according to natural law?

876. Apart from rights established by human law, what is the basis of justice according to natural law?

"Christ has told you: 'Do unto others whatsoever you would that others should do unto you.' God has placed in the heart of man, as the true rule of all justice, the desire which each of you feels to see his own rights respected. When uncertain as to what he should do in regard to his fellow-creature in any given conjuncture, let each man ask himself what he would wish to have done to himself under the same circumstances; God could not give him a safer guide than his own conscience."

"Christ told you: 'Do to others what you would want them to do to you.' God has placed in every human heart the desire to have one's own rights respected. This desire is the true rule of all justice. When you are unsure how to treat another person, ask yourself what you would want done to you in the same situation. God could not give you a safer guide than your own conscience."

The true criterion of justice is, in fact, to desire for others what one would desire for one's self; not merely to desire for one's self what one would desire for others, which is not precisely the same thing. As it is not natural to desire harm for one's self, we are sure, in taking our personal desires as the type of our conduct towards our neighbours, never to desire anything but good for them. In all ages and in all beliefs, man has always sought to enforce his personal rights; the sublime peculiarity of the Christian religion is its taking of personal right as the basis of the right of the neighbour.

The true test of justice is to want for others what you would want for yourself. This is not quite the same as wanting for yourself what you would want for others. We do not naturally want harm for ourselves. So, if we use our own desires as a guide to how we treat our neighbors, we can be sure that we want only good for them. In every age and every faith, people have always sought to assert their own rights. The Christian religion is uniquely sublime in making personal rights the basis for the rights of others.

877. Does the necessity of living in society impose any special obligations on mankind?

877. Does the need to live in society place any special obligations on people?

"Yes, and the first of these is to respect the rights of others; he who respects those rights will always be just. In your world, where so many neglect to practise the law of justice, you have recourse to reprisals, and this causes trouble and confusion in human society. Social life gives rights and imposes corresponding duties."

"Yes, and the first of these is to respect the rights of others. Anyone who respects those rights will always be just. In your world, so many neglect the law of justice that you resort to retaliation. This causes trouble and confusion in human society. Social life gives people rights and imposes corresponding duties."

878. It is possible for a man to be under an illusion as to the extent of his rights; what is there that can show him their true limit?

878. A man may be mistaken about the extent of his rights. What can show him their true limits?

"The limit of the right which he would recognise on the part of his neighbour towards himself under similar circumstances, and vice versa."

"The limit of the right he would grant his neighbor over himself in similar circumstances, and vice versa."

—But if each attributes to himself the rights of his fellow-creatures, what becomes of subordination to superiors? Would not such a principle be anarchical and destructive of all power?

But if everyone claims the rights of their fellow human beings as their own, what becomes of obedience to superiors? Wouldn't such a principle lead to anarchy and destroy all authority?

"Natural rights are the same for all men, from the smallest to the greatest; God has not fashioned some men from a finer clay than others, and all are equals in His sight. Natural rights are eternal; the rights which man has established perish with his institutions. But each man feels distinctly his strength or his weakness, and will always be conscious of a sort of deference towards him whose wisdom or virtue entitles him to respect. It is important to mention this, in order that those who think themselves superior may know what are the duties that will give them a right to deference. There will be no insubordination when authority shall be attributed only to superior wisdom."

"Natural rights are the same for everyone, from the lowest to the highest. God has not made some people from finer clay than others, and all are equal in his sight. Natural rights are eternal. But the rights people establish perish along with their institutions. Each person clearly feels their own strength or weakness. They will always feel a measure of respect for someone whose wisdom or virtue deserves it. This is important to remember, so that those who think themselves superior know what duties will earn them respect. There will be no disobedience when authority is given only to those with greater wisdom."

879. What would be the character of the man who should practise justice in all its purity?

879. What would a man who practices justice in its purest form be like?

"He would be truly righteous, after the example of Jesus; for he would practise the love of the neighbour and charity, without which there can be no real justice."

"He would be truly righteous, following Jesus' example. He would love his neighbor and practice charity, without which there can be no real justice."

880. Which is the first of all the natural rights of man?

880. What is the first of all natural human rights?

"The right to live, and therefore no one has the right to take the life of his fellow-creature, or to do anything that may compromise his personal existence."

"The right to live. Therefore, no one has the right to take another person's life or do anything that may endanger it."

881. Does the right to live give to man the right to amass the means of living, in order that he may repose when no longer able to work?

881. Does the right to live give people the right to save enough to rest when they can no longer work?

"Yes; but he should do this in concert with his family, like the bee, by honest labour, and not by amassing in solitary selfishness. Certain animals, even, set man an example of this kind of foresight."

“Yes, but he should do this together with his family, like the bee. He should work honestly, not accumulate wealth alone out of selfishness. Even some animals set an example for humans of this kind of foresight.”

882. Has man the right to defend what he has amassed by his labour?

882. Does a person have the right to defend what they have earned through their work?

"Has not God said, 'Thou shalt not steal?' and did not Jesus say: 'Render unto Caesar the things that are Caesar's?'"

"Didn't God say, 'You shall not steal'? And didn't Jesus say, 'Give Caesar what belongs to Caesar'?"

What a man has amassed by honest labour is a legitimate property that he has a right to defend; for possession of the property which is the fruit of labour is a natural right as sacred as the right to labour or to live.

What a man earns through honest work is rightfully his, and he has the right to defend it. The right to own what one has earned through work is a natural right. It is as sacred as the right to work or to live.

883. Is the desire to possess natural to man?

883. Is the desire to own things natural to humans?

"Yes; but when it is simply for himself, and for his personal satisfaction, it is selfishness."

"Yes, but when it is only for himself and his own satisfaction, it is selfishness."

—But is not the desire to possess a legitimate one, since he who has enough to live upon is not a burden to others?

But isn't the desire to own things legitimate? After all, someone who has enough to live on is not a burden to others.

"Some men are insatiable, and accumulate without benefit to any one, merely to satisfy their passions. Do you suppose that this can be pleasing to God? He, on the contrary, who amasses through his labour, in order to have the means of assisting his fellow-creatures, practises the law of love and of charity, and his labour receives the blessing of God."

"Some men can never have enough. They accumulate wealth only to satisfy their desires, without benefiting anyone. Do you think this can please God? On the contrary, a man who earns wealth through his work to help others follows the law of love and charity. God blesses his work."

884. What is the characteristic of legitimate property?

884. What makes property legitimate?

"No property is legitimate unless acquired without injury to others." (808.)

"Property is legitimate only if it was acquired without harming others." (808.)

The law of love and of justice, forbidding us to do to others what we would not that others should do to us, implicitly condemns every means of acquiring which would be contrary to that law.

The law of love and justice forbids us to do to others what we would not want them to do to us. This law also implicitly condemns any way of acquiring things that violates it.

885. Is the right of property unlimited?

885. Is the right to own property unlimited?

"Everything that has been legitimately acquired is undoubtedly a property; but, as we have said, human legislation, being imperfect, frequently sets up conventional rights opposed to natural justice. For this reason, men reform their laws in proportion as progress is accomplished, and as they obtain a better notion of justice. What appears right in one century appears barbarous in another." (795.)

"Everything legitimately acquired is undoubtedly property. But, as we have said, human laws are imperfect. They often establish conventional rights that conflict with natural justice. For this reason, people reform their laws as they progress and gain a better understanding of justice. What seems right in one century seems barbaric in another." (795.)

886. What is the true meaning of the word charity as employed by Jesus?

886. What did Jesus really mean by the word charity?

"Benevolence for every one, indulgence for the imperfections of others, forgiveness of injuries."

"Kindness toward everyone, patience with the imperfections of others, and forgiveness for wrongs."

Love and charity are the complement of the law of justice; for, to love our neighbour is to do him all the good in our power, all that we should wish to have done to ourselves.

Love and charity complete the law of justice. To love our neighbor is to do all the good we can for them, just as we would wish them to do for us.

Charity, according to Jesus, is not restricted to alms-giving, but embraces all our relations with our fellow-men, whether our inferiors, our equals, or our superiors. It prescribes indulgence on our part, because we need the same ourselves; it forbids us to humiliate the unfortunate, as is too often done. How many, who are ready to lavish respect and attentions on the rich, appear to think it not worth their while to be civil to the poor; and yet, the more pitiable the situation of the latter, the more scrupulously should we refrain from adding humiliation to misfortune. He who is really kind endeavours to raise his inferior in his own estimation, by diminishing the distance between them.

According to Jesus, charity is not limited to giving money to those in need. It includes all our relationships with others, whether they are below us, equal to us, or above us. Charity calls for us to be forgiving, because we need others to forgive us too. It forbids us to humiliate those in need, as people too often do. Many people shower the rich with respect and attention, yet seem to think the poor are not worth treating politely. But the worse the situation of the poor, the more careful we should be not to add humiliation to their misfortune. A truly kind person tries to raise those below him in their own esteem by reducing the distance between them.

887. Jesus has also said: Love your enemies. But would it not be contrary to our natural tendencies to love our enemies, and does not unfriendliness proceed from a want of sympathy between spirits?

887. Jesus also said: Love your enemies. But isn't loving our enemies against our natural instincts? And doesn't unfriendliness come from a lack of sympathy between spirits?

"It would certainly be impossible for a man to feel tender and ardent affection for his enemies; and Jesus did not intend to prescribe anything of the kind. To 'love your enemies' means to forgive them, and to return good for evil. By so doing, you become their superior; by vengeance, you place yourselves beneath them."

"It would certainly be impossible for a person to feel tender and passionate affection for their enemies. Jesus did not intend to demand anything like that. To 'love your enemies' means to forgive them and repay evil with good. By doing so, you become superior to them. By taking revenge, you place yourself beneath them."

888. What is to be thought of alms-giving?

888. What should we think of giving to the poor?

"To be reduced to beg degrades a man morally as well as physically; it brutifies him. In a state of society based on the law of God and justice, provision would be made for assisting the weak without humiliating them; the means of living would be insured to all who are unable to work, so as not to leave their life at the mercy of chance and of individual good-will."

"Being forced to beg degrades a man morally and physically. It makes him brutish. In a society based on God's law and justice, the weak would be helped without being humiliated. All who cannot work would be guaranteed a way to live. Their lives would not be left to chance or to the goodwill of individuals."

—Do you blame alms-giving?

Do you disapprove of giving to people in need?

"No; it is not the giving of alms that is reprehensible, but the way in which it is too often done. He who comprehends charity as inculcated by Jesus seeks out the needy, without waiting for the latter to hold out his hand."

"No, giving to the poor is not wrong. What is wrong is the way it is too often done. Someone who understands charity as Jesus taught it seeks out people in need, without waiting for them to ask."

"True charity is always gentle as well as benevolent, for it consists as much in the manner of doing a kindness as in the deed itself. A service, if delicately rendered, has a double value; but if rendered with haughtiness, though want may compel its acceptance, the recipient's heart is not touched by it.

"True charity is always gentle as well as kind. It is as much about how a kindness is done as the deed itself. Help given with sensitivity has twice the value. But if it is given arrogantly, need may force the recipient to accept it, though it does not touch their heart.

"Remember, also, that ostentation destroys, in the sight of God, the merit of beneficence. Jesus has said: 'Let not your left hand know what your right hand doeth;' teaching you, by this injunction, not to tarnish charity by pride and vanity."

"Remember, too, that showing off destroys the merit of doing good in God's eyes. Jesus said: 'Do not let your left hand know what your right hand is doing.' He taught you not to tarnish charity with pride and vanity."

"You must distinguish between alms-giving, properly so-called, and beneficence. The most necessitous is not always he who begs by the wayside. Many, who are really poor, are restrained from begging by the dread of humiliation, and suffer silently and in secret: he who is really humane seeks out this hidden misery, and relieves it without ostentation.

"You must distinguish between giving alms and helping others. The person begging by the roadside is not always the one in greatest need. Many people who are truly poor fear the humiliation of begging and suffer silently in secret. A truly humane person seeks out this hidden suffering and relieves it without drawing attention.

"'Love one another;' such is the divine law by which God governs all the worlds of the universe. Love is the law of attraction for living and organised beings; attraction is the law of love for inorganic matter."

"'Love one another.' This is the divine law by which God governs all the worlds in the universe. Love is the law of attraction for living, organized beings. Attraction is the law of love for nonliving matter."

"Never lose sight of the fact, that every spirit, whatever his degree of advancement, or his situation in reincarnation or in erraticity, is always placed between a superior who guides and improves him, and an inferior towards whom he has the same duties to fulfil. Be therefore charitable; not merely by the cold bestowal of a coin on the mendicant who ventures to beg it of you, but by seeking out the poverty that hides itself from view. Be indulgent for the defects of those about you; instead of despising the ignorant and the vicious, instruct them, and make them better; be gentle and benevolent to your inferiors; be the same for the humblest creatures of the lower reigns; and you will have obeyed the law of God."

"Never forget that every spirit is always between a superior and an inferior. This is true regardless of the spirit's progress or whether it is reincarnated or between incarnations. The superior guides the spirit and helps it improve. The spirit has the same duties toward the inferior. So be charitable. Do more than coldly give a coin to a beggar who dares to ask for one. Seek out those whose poverty is hidden from view. Be patient with the faults of those around you. Instead of despising the ignorant and the wicked, teach them and help them become better. Be gentle and kind to your inferiors. Treat even the humblest creatures of the lower kingdoms in the same way. Then you will have obeyed the law of God."

Saint Vincent de Paul.

Saint Vincent de Paul.

889. Are there not men who are reduced to beggary through their own fault?

889. Aren't some men forced to beg through their own fault?

"Undoubtedly there are; but if a sound moral education had taught them to practise the law of God, they would not have fallen into the excesses which have caused their ruin. It is mainly through the generalisation of such education that the improvement of your globe will be ultimately accomplished." (707.)

"Certainly there are. But if they had received a sound moral education, they would have learned to follow God's law. They would not have fallen into the excesses that ruined them. It is mainly by making such education widespread that your world will ultimately improve." (707.)

890. Is maternal affection a virtue, or is it an instinctive feeling common to men and to animals?

890. Is a mother's love a virtue, or is it an instinct shared by humans and animals?

"It is both. Nature has endowed the mother with the love of her offspring in order to ensure their preservation. Among the animals, maternal affection is limited to the supply of their material needs; it ceases when this care is no longer needed. In the human race, it lasts throughout life, and assumes a character of unselfish devotion that raises it to the rank of a virtue; it even survives death, and follows the career of the child from beyond the grave. You see, therefore, that there is in this affection, as it exists in man, something more than as it exists among the animals." (205-385.)

"It is both. Nature has given mothers love for their offspring to ensure their survival. Among animals, a mother's love is limited to providing for her offspring's physical needs. It ends when that care is no longer needed. In humans, a mother's love lasts throughout life. It becomes a selfless devotion that raises it to the level of a virtue. It even survives death and follows the child's life from beyond the grave. You can see, then, that human maternal love is something more than it is among animals." (205-385.)

891. Since maternal affection is a natural sentiment, why is it that mothers often hate their children, and even, in some cases, before their birth?

891. Since a mother's love is natural, why do mothers often hate their children, sometimes even before they are born?

"The absence of maternal affection is sometimes a trial chosen by the spirit of the child, or an expiation for him if he have been a bad father, a bad mother, or a bad son, in some previous existence. In all cases, a bad mother can only be the incarnation of a bad spirit, who seeks to throw obstacles in the path of the child, in order to make him succumb in the trial he has chosen. But such a violation of the laws of nature will not remain unpunished, and the spirit of the child will be rewarded for surmounting the obstacles thus thrown in his way."

"A lack of maternal affection is sometimes a trial chosen by the child's spirit. Or it may be an atonement if the child was a bad father, mother, or son in a previous life. In all cases, a bad mother can only be the incarnation of a bad spirit. That spirit seeks to put obstacles in the child's path so that the child will fail the chosen trial. But such a violation of nature's laws will not go unpunished. The child's spirit will be rewarded for overcoming the obstacles placed in its path."

892. When parents have children who cause them sorrow, are they not excusable for not feeling for them the same tenderness they would have felt had their conduct been different?

892. When children cause their parents sorrow, isn't it understandable that the parents feel less tenderness toward them than they would if their behavior were different?

"No; for the training of their children is a task that has been confided to them, and their mission is to make every possible effort to bring them back into the right road. (582, 583.) Besides, the sorrows of parents are often the consequence of the bad habits they have allowed their children to contract from the cradle; a reaping of the evil harvest of which they themselves have sown the seeds."

"No, because parents have been entrusted with raising their children. Their mission is to make every possible effort to bring them back to the right path. (582, 583.) Besides, parents' sorrows often result from bad habits they have allowed their children to develop from infancy. They are reaping the evil harvest of seeds they themselves have sown."