Question L: How, and when, the precept of the love of God binds

This precept is twofold: one negative, of hatred and aversion from God; and this always binds. The other affirmative, of the act of love.

Although from what has been said it is had by what bond this precept binds, nevertheless I shall add some things for greater clarity. I have already shown that God is to be loved above all things: The reason is, because the object of love is goodness; but since God is the highest goodness, he ought to be loved above all things appraisingly, even if we are pressed more by the efficacy of intention toward sensible things. See Valencia, disp. 3, question 19, point 1, and this includes the negative and the affirmative precept.

That God is also to be loved supernaturally I have shown: For the love by which we are carried toward God is said to be of Faith unfeigned, 1 Tim. 1. As to the TIME, therefore; First I suppose that in this life this precept is not observed most perfectly, as I said, question 44. That it can, however, be observed according to what is enjoined upon us in this life, was shown in the question cited.

There were some who said that this precept in no way binds anyone at any time of this life to elicit an act of charity; but the Apostolic censure of Alex. VII marked them, as we saw, tom. 4 on human acts, disp. 17, on conscience, question 10, section 1.

The first time, then, is when a man arrives at the years of discretion and perceives his obligation to love God and to serve him. I do not urge, however, that in the first instant he is bound, according to the opinion of D. Thomas, prima secundae, question 89, article 6, as I defer to the following question.

The second time is when an adult receives baptism, as Sotus rightly judged, Book 1 on nature and grace, chapter 22, Valencia, at the place cited, even if Bassaeus contradicts it, V. Charitas, num. 9.

The third is when one is bound to have contrition. So Nauarr. and Caietan, as related by Valencia, loc. cit.

The fourth time is when someone receives a singular benefit from God, as Sotus probably judges, Book 2 on Justice and Law, question 3, article 10, and Valencia, loc. cit. For this the law of friendship seems to require.

The fifth time is while the undergoing of Martyrdom impends, as Sotus and Valencia say.

The sixth time is while the precept presses of defending the violated honor of God. So Valencia and Nauarr., as related by him.

The seventh is the time of death. So the authors alleged, and commonly with Bassaeus.

But although ignorance may excuse, nevertheless Valencia admonishes that it is right to accuse oneself of this in confession.

Bassaeus adds, num. 9, that it binds at other times by the judgment of the prudent, with Azor, tom. 1, book 9, chapter 4.