3. Beside the twofold love, animal and intellectual, which we bear ourselves, we may also and should love ourselves with the love of charity, seeing God's gifts in us, and desiring the perfection of those gifts in a happy eternity occupied with God. The charity which we should thus bear to ourselves is the model of that which we owe to our neighbour, whom we are to love _as ourselves_, not with the same intensity, but with the same quality of love, wishing him the good, human and divine, temporal and eternal, which we wish for ourselves, though not so earnestly as we wish it for ourselves. Our love for ourselves is stronger than for our neighbour: for, if love comes of likeness, much more does it come of identity. But by reason of the vast preponderance of the good that is rational and eternal over that which is material and temporal; and also by reason of the principle laid down by St. Thomas, that "as to the sharing together of (eternal) happiness, greater is the union of our neighbour's soul with our soul than even of our own body with our soul" (2a 2æ, q. 26, art. 5, ad 2),--we are bound to love our neighbour's eternal good better than our own temporal good, and in certain special conjunctures to sacrifice the latter to the former. We have no duty and obligation of loving his temporal good above our own temporal good. But it is often matter of commendation and counsel to sacrifice our temporal interest to our neighbour's. This sacrifice is no breach of the order of charity, beginning at home: since what is resigned of material and perishable profit is gained in moral perfection. Especially commendable is the surrender of private good for the good of the community. Charity, or philanthropy, taking this form, bears the name of patriotism and public spirit. 4. Charity, like material forces, acts in a certain inverse ratio to the distance of the object. Other considerations being equal, the nearer, the dearer. Nay, nearness and likeness to ourselves goes further than goodness in winning our love. This is natural, and charity presupposes nature, and follows its order. As we have more charity for ourselves than for others whom we acknowledge to be better men, so likewise for our kinsmen and intimate friends. We may put the matter thus. Charity consists in wishing and seeking to procure for a person the good that leads to God. One element is the intensity and eagerness of this wish and search; another is the greatness of the good wished. Now we wish those who are better than ourselves to be rewarded according to their deserts with a greater good than ourselves: but this wish is but lukewarm compared to the intensity of our desire that we and our friends with us may attain to all the good that we are capable of.