407# 现在说明何谓爱邻舍。爱邻舍，不只是愿意并施善于亲属、朋友和善人，也包括愿意并施善于外人、仇敌和恶人。然而，仁义对这两类人的施行方式各不相同：对亲属和朋友，是藉直接的恩惠；对仇敌和恶人，则是藉间接的恩惠，即藉劝诫、管教和惩罚，并由此使其改正。
这一点可如此说明：法官若照法律与公义惩罚作恶者，便是在爱邻舍；因为他由此改正那人，并顾念公民，使他们不受其伤害。人人都知道，父亲在儿女作恶时管教他们，乃是爱他们；反之，若因此不管教他们，便是爱他们的恶，而这不能称为仁义。
再者，若有人击退侮辱自己的仇敌，并出于自卫而鞭打他，或将他交给法官，以便由此避免自己受害；但其心意仍是愿他成为自己的朋友，那么他便是从仁义的脉络而行。以保卫祖国与教会为目的的战争，也并不违背仁义；其目的为何，才表明它是否为仁义。
407# 现在要解释一下爱邻舍是什么意思。爱邻舍就是不仅向亲戚、朋友和好人意愿和实行良善，还要向陌生人、敌人和坏人意愿和实行良善。然而，向后者行使仁爱的方式，与向前者的不同，或说要以不同的方式向这些人行使仁爱：对亲人和朋友要采取直接受益的形式；但对敌人和坏人要采取间接受益的形式，如劝诫、纪律和惩罚，因而要采取纠正的形式。
这一点可以这样来说明：当一个法官根据法律和正义来惩罚作恶的人时，他就在爱他的邻舍；因为通过这种方式，法官在纠正作恶的人，使他变得更好，并照顾到了公民福祉，因为他阻止了作恶的人进一步伤害他们。众所周知，当孩子犯错时，一个惩罚他们的父亲仍然爱他们。而另一方面，他若不惩罚他们，就是在爱他们的邪恶或缺点；这不能被称为仁爱。此外，如果有人击退敌人的攻击，在自卫中击打他，或把他送到法官那里，以防止伤害自己，但又有意和这个人交朋友，那么他就是出于仁爱的灵，或仁爱原则行事。以保卫国家和教会为目的的战争并不违背仁爱。战争进行的目的表明它们是不是仁爱，或某个行为的最终目的表明它是不是仁爱。
407. Now I need to say what it is to love our neighbor. Loving our neighbor is intending and doing good not only to neighbors, friends, and good people but also to strangers, enemies, and evil people. But we exercise goodwill in our dealings with the latter in different ways than we do in our dealings with the former. We exercise goodwill in our dealings with our neighbors and friends by benefiting them directly. We exercise goodwill in our dealings with our enemies and evil people by benefiting them indirectly through our warnings, corrective action, punishments, and therefore efforts to improve them.
This could be illustrated as follows. Judges who punish wrongdoers because it is the just and legal thing to do have love for their neighbor. By so doing the judges are straightening out the wrongdoers and are caring for people in the area by preventing the wrongdoers from doing them harm.
Everyone knows that parents who punish their children for doing what is wrong are showing them love; and on the other hand, parents who do not punish their children for doing what is wrong are showing love for evil traits in their children, which has nothing to do with goodwill.
For another example, suppose someone under the attack of an enemy repels the attacker and either strikes in self-defense or turns the attacker over to a judge to avoid being harmed. Say the victor maintains an intention nonetheless of becoming the attackers friend. Then the victor is acting on the strength of goodwill. Even wars for the purpose of keeping the country and the church safe are not against goodwill. The ultimate purpose shows whether a given act is an expression of goodwill or not.
407. It needs to be said what loving the neighbour means. Loving the neighbour is not only wishing well and doing good to a relative, a friend or a good person, but also to a stranger, one who is no friend, or a wicked person. But charity is exercised in different ways with these two groups: by means of direct kindnesses to a relative or friend, but by indirect kindnesses to one who is no friend or wicked. These indirect kindnesses are done by way of appeals, penalties and punishments, and so by attempts to reform him. The following can serve as an illustration. A judge who punishes a wrong-doer according to the law and justice, is loving his neighbour. For thus he reforms him, and takes care to prevent his fellow citizens being wronged. Everyone knows that a father who chastises his children when they do wrong loves them; and in the opposite case if he does not chastise them for it, he loves their faults, and this cannot be called charity. Moreover, if anyone repels an unfriendly attack and strikes the attacker in self-defence, or hands him over to a judge, so as to avoid suffering harm, still with the intention of becoming his friend, his actions are in the mainstream of charity. Neither are wars which are intended to protect one's country or church contrary to charity. The purpose for which they are undertaken determines whether or not they are charitable.
407. What it is to love the neighbor shall be explained. To love the neighbor is not alone to wish well and do good to a relative, a friend, or a good man, but also to a stranger, an enemy, or a bad man. But charity is to be exercised toward the latter in one way and toward the former in another; toward a relative or friend by direct benefits; toward an enemy or a bad man by indirect benefits, which are rendered by exhortation, discipline, punishment, and consequent amendment. This may be illustrated thus: A judge who punishes an evil-doer in accordance with law and justice, loves his neighbor; for so he makes him better, and consults the welfare of the citizens that he may not do them harm. Everyone knows that a father who chastises his children when they do wrong, loves them, and that, on the other hand, he who does not chastise them therefore, loves their evils, and this cannot be called charity. Again, if a man repels an insulting enemy, and in self-defense strikes him or delivers him to the judge in order to prevent injury to himself, and yet with a disposition to befriend the man, he acts from a charitable spirit. Wars that have as an end the defense of the country and the church, are not contrary to charity. The end in view declares whether it is charity or not.
407. We will now show what is meant by loving the neighbor. To love the neighbor is not only to will and do good to a relative, a friend, and a good man, but also to a stranger, an enemy, and a bad man. Charity, however, is exercised towards these in different ways. Towards a relative and a friend it takes the form of direct benefits; but towards an enemy and a wicked person it takes the form of indirect benefits, such as exhortation, discipline, and punishment; and thus it takes the form of correction. Thus a judge loves his neighbor when, in accordance with law and justice, he punishes an evil-doer; for in this way he provides for his amendment, and also consults the welfare of the citizens, by preventing the infliction of further harm upon them. Every one knows that a father who chastises his children when they do wrong, still loves them. On the other hand, if he does not chastise them, he shows a love for their faults; and such cannot be in accordance with charity.
Further, if anyone repels the attacks of an enemy and strikes out against him in self-defense, or delivers him to the judge to prevent injury to himself, yet with a disposition to become his friend, such a one acts from a principle of charity. Wars in defense of one's country and the Church are not inconsistent with charity. The end for which they are undertaken shows whether or not they are in accordance with charity.
407. Quid amare Proximum dicetur; Amare proximum 1 non modo est velle et facere 2 bonum propinquo, amico, et bono, sed etiam alieno, inimico et malo; verum Charitas exercetur 3 erga hos et illos diversis modis, erga propinquum et amicum per beneficia directa, erga inimicum et malum autem per beneficia indirecta, quae fiunt per exhortationes, disciplinas, et poenas, et sic emendationes. Hoc illustrari potest ita; Judex, 4 qui ex lege et justitia punit malefactorem, is amat proximum; 5 nam sic emendat illum, et consulit civibus, ne illis malefaciat: quisque novit, quod Pater, qui liberos, dum malefaciunt, castigat, amet illos, et vicissim quod qui propterea non castigat illos, amet mala illorum, de quo non praedicari potest Charitas. Porro si quis inimicum insultantem repellit, et ex tutela verberat, aut tradit judici, ut sic damnum a se avertat, animo tamen, 6 ut amicus ejus fiat, is ex vena Charitatis agit. Bella, quae pro fine 7 tutandi Patriam et Ecclesiam habent, nec contra Charitatem sunt; finis propter quem, declarat, num sit Charitas vel non.
Footnotes:
1. Prima editio: praximum.
2. Prima editio: faeere.
3. Prima editio: exerceur.
4. Prima editio: Iudex.
5. Prima editio: preximum.
6. Prima editio: tamea.
7. Prima editio: flne.