But there is a further, profoundly and delicately experienced doctrine. Not only can Pure Love be exercised in single and simple acts, alongside of single and simple acts of other kinds of virtues, supernatural or otherwise: but Pure Love can itself come to command or to inform acts which in themselves bear, and will now bear in increased degree, the characteristics of the other kinds of acts. St. Thomas tells us, with admirable clearness: “An act can be derived from Charity in one of two ways. In the first way, the act is elicited by Charity itself, and such a virtuous act requires no other virtue beside Charity,--as in the case of loving the Good, rejoicing in it, and mourning over its opposite. In the second way, an act proceeds from Charity in the sense of being commanded by it: and in this manner,--since Charity” has the full range of and “commands all the virtues, as ordering them (each and all) to their (ultimate) end,--an act can proceed from Charity whilst nevertheless belonging to any other special virtue.” And he assures us that: “The merit of eternal life,” “the fountain-head of meriting,” “pertains primarily to, consists in Charity, and pertains to and consists in other kinds of supernatural acts in only a secondary manner,--that is, only in so far as these acts are commanded or informed by Charity” or Pure Love.[167] Let us take some instances of such two-fold manifestations of identical motives and virtues, according as these motives and virtues operate in simple co-ordination, or within a compound and organic system. In the scholar’s life, Greek and Latin and Hebrew may be acquired, each simply for its own sake and each alongside of the other; or they can be acquired, from the immediate motive indeed of knowing each in its own specific nature as thoroughly as possible, yet with the ultimate, ever more and more conscious and all-penetrating, motive of thus acquiring means and materials for the science of language, or for the study of philosophy, or for research into early phases of the Jewish-Christian religion. In the family life, a man, woman, or child can live for himself or herself, and then for his or her other immediate relatives, each taken as separate alongside of the other, or he or she may get more and more dominated by the conception and claims of the family as an organic whole, and may end by working largely, even with respect to himself, as but for so many constituents of that larger organism in which alone each part can attain its fullest significance. And especially a young mother can live for her own health and joys, and then, alongside of these, for those of her child, or she can get to the point of sustaining her own physical health and her mental hopes and will to live as so many means and conditions for feeding and fostering the claimful body and soul of her child.