John 3:16
Douay-Rheims
16 For God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting.
1 John 4:16
Douay-Rheims 1899 American Edition (DRA)
16 And we have known, and have believed the charity, which God hath to us. God is charity: and he that abideth in charity, abideth in God, and God in him.
God is Good. He is the only Perfect Good. His Goodness may be perceived by us through faith or experience as God being all benevolent. Benevolence is kindness, good will, love. That God is All Kindness, All Goodness and All Love was shown to us specifically in the Passion and Death of His Son, Our Lord Jesus Christ.
But, many do not perceive this kindness, good will or love because of the many sins of those around them.
But, the love of God passes our understanding, both in the perceived absence, and in the presence of such love.
Here is only one small section from the book, Providence, which I have been using in some of these posts.
Now that we have spoken of God's intellect and wisdom, a right conception of providence requires further that we consider the nature of His holy will and the love He has both for Himself and for us. Providence in God, like prudence in us, presupposes the love of the supreme good, to which it directs all things.
No word is so much profaned as love. There is a carnal wisdom which St. Paul calls stupidity and foolishness, and there is also a baser sort of love which is simply the grossest egoism and which often through jealousy is instantly transformed into a raging hatred. But however a soul may sink, it can never quite forget that in true love we have a perfection so exalted and so pure that we should look in vain for any trace of imperfection in it.
If we were asked whether God can be sad, we at once see that this cannot be. If we were asked whether He can be angry, we promptly understand that the term can be attributed to Him only by way of metaphor to express His justice. If we were asked whether love is to be found formally in Him, without the least hesitation we say that He loves us in the strict and fullest sense of the term.
Let us see, then, (1) in what way love is in God, in what way He loves. Himself, and (2) the nature of His love for us. We will follow St. Thomas throughout (Ia, q. 19, 20), and while we are speaking of God's love for us we shall see with him what is meant by the will of expression in God and the will of His good pleasure. This distinction is of the first importance for a right understanding of what self-abandonment to Providence must be.
The love of God for Himself
Love as it is in God cannot consist in a sensible passion or emotion, however well regulated. There can be no sensibility in God, because He is pure spirit.
But there can be no Divine intellect, with its knowledge of the good, unless there is a Divine will to will --- that good. This will cannot be a simple faculty of willing. It would be imperfect, were it not of itself always in act. The first act of the will is love for the good, a love entirely spiritual as, is the intellect which directs it. The other acts of the will (desiring, willing, consenting, choosing, utilizing, and even hating) all proceed from love, that is the very awakening of the will in its contact with the good which is its object (Ia, q. 20, a. 1).
In God, then, a wholly spiritual and eternal act of love for the good necessarily exists, and this good loved from all eternity is God Himself, His infinite perfection, which is the fulness of being. God loves Himself as, much as He is capable of being loved, that is, infinitely. This necessary act is not inferior to liberty but transcends it. Indeed this love is identified with the sovereign good, the supreme object of love. From its ardor it is rightly termed a zealous love; it is like an eternally subsisting burning flame, ignis ardens. As the Scripture says, "God is a consuming fire" (Deut. 4:24).
We do well to contemplate this burning love for the good which exists from all eternity in God, especially when we consider the amount of injustice and jealousy that is in the world and feel in our hearts how feeble at times is our own love for the good, how lacking in constancy and perseverance.
We read in the Gospel: "Blessed are they that hunger and thirst after justice: for they shall have their fill" (Matt. 5:6). This is that burning love for the good which is mightier than all contradictions, than all weariness and temptations to discouragement we may meet with, a love mighty as death, even mightier than death, as seen in our Lord and the Martyrs. Yet this mighty, ardent love for the good, which must eventually dominate everything in our hearts, is but a spark springing from that spiritual furnace in God, the uncreated love for the sovereign good.
The characteristics of this love
In the first place, it is supremely holy, or rather it is holiness itself; that is to say, it is absolutely pure, and in its purity unchangeable. Absolutely pure, for obviously it cannot in any way be sullied or debased by sin or imperfection, since sin consists in turning one's back on God and His commands, and imperfection is a refusal to follow His counsels.
And in its purity it is unchangeable. God can never cease to be the sovereign good. He can never cease to know and hence to love Himself. He necessarily loves Himself, and His love not only cleaves unalterably to the sovereign good, but is identified with it, loving it above all things. (Cf. St. Thomas, Ia, q. 19, a. 3, 7.)
Certain philosophers, such as Kant, have gone so far astray as to see in this love of God preferring Himself to all else, not the absolute holiness it is, but the very height of egoism. They have also maintained that God cannot love Himself above all things, that He could not have created us for His Own glory, but for ourselves alone, and that consequently it is not He but our own personal dignity that should hold the supreme place in our love.
On the plea of absolving God of egoism, this novel aberration places egoism before us as the ideal we should aim at. It confounds the two extremes, holiness and egoism, because it neglects to define what egoism is.
Egoism is an inordinate self-love in which self is preferred to God the sovereign good, or to one's family or country. But how can God prefer Himself to the sovereign good, since He is identified with it?
Hence God in preferring Himself to all things is preferring the sovereign good. For Him to do otherwise would be an intolerable disorder; He would be like the miser who prefers his gold to his own personal dignity. For God to prefer any creature to Himself would amount to a mortal sin in Him, and that is the final absurdity.
When God creates, therefore, it is not out of egoism at all; on the contrary, it is to manifest His goodness externally. In subordinating everything to Himself He is subordinating us to the sovereign good, and this He does for our greater happiness. Our beatitude is incomparably greater in the possession and love of God through praise than if it were a mere complacency in our own personal dignity. The more we give glory to God, the greater will be our own glory. "Not to us, O Lord, not to us: but to Thy name give glory" (Ps. 113:1). Our greatest glory, O Lord, is to give glory to Thee.
Garrigou-Lagrange notes in a footnote the problems of evil which are physical. Does the God of Love will these?
Physical evils, sickness, for instance, are not willed by God directly, but only in an accidental way, insomuch as He wills a higher good of which physical evil is the necessary condition. Thus the lion depends for its existence on the killing of the gazelle, patience in sickness presupposes pain, the heroism of the saints presupposes the sufferings they endure. (Cf. St. Thomas, Ia, q. 19, a. g; q. 22, a. 2 ad 2um.)
to be continued....