By Bernard J. F. Lonergan, Frederick E. Crowe, Robert M. Doran, Lonergan Research Institute
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Extra resources for Collected Works of Bernard Lonergan: Collection
Contemplation, expression, possession, or achievement of a motive good is also an actuation of true or false self-love according as the right or wrong motive is loved and in the right or wrong measure; simultaneously, it is an increase or decrease in the lovableness of the lover and so an elevation or debasing of the union of friendship. But this last and most relevant aspect may best be approached from another angle. For just as habitual and reciprocated love has the formal effect of constituting a union, of setting up mutual other selves, so a common end, defined by a common motive and sought in the common effort of friends sharing a common life, actuates the common consciousness of mutual other selves.
I). 22 The terms, amor concupiscentiae, amor amicitiae, vary somewhat in connotation in St Thomas; contrast: Summa theologiae, 1—2, q. 26, a. 4 c. & ad im; q. 27, a. ; q. 28, a. ; 2-2, q. 23, a. i (Aristotle, Ethics, vm, 2, 11563 4). The Robert Mollot Collection 25 Finality, Love, Marriage just as care of her child suits a mother, so the reasonable good suits rational appetite; on the other hand, being unreasonable is what suits mistaken self-love. 3 Friendship This contention is fundamental, but it is not new.
3. Ibid, ad 3m. Ibid. q. 27, a. 3. Ibid. a. 4. Ibid. a. 5. Ibid. a. 6. Ibid. q. 26, aa. 4—13, esp. aa. 4, 7, 8, 13. 48 Finally, grace inserts into charity the love that nature gives and reason approves. Thus we have a dispositive upward tendency from eros to friendship, and from friendship to a special order of charity. 2 Ascent and the Immanent Aspect of Love In the second place, love is an immanent perfection (B) with three formal effects: a moral effect, a relative effect, and a unitive effect.