Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

written (James 4:1): "From whence are wars and quarrels [Douay: 'contentions'] among you? Are they not hence, from your concupiscences which war in your members?" Now it would seem contrary to temperance to follow one's concupiscences. Therefore it seems that quarreling is opposed not to friendship but to temperance.

On the contrary, The Philosopher opposes quarreling to friendship (Ethic. iv, 6).

I answer that, Quarreling consists properly in words, when, namely, one person contradicts another's words. Now two things may be observed in this contradiction. For sometimes contradiction arises on account of the person who speaks, the contradictor refusing to consent with him from lack of that love which unites minds together, and this seems to pertain to discord, which is contrary to charity. Whereas at times contradiction arises by reason of the speaker being a person to whom someone does not fear to be disagreeable: whence arises quarreling, which is opposed to the aforesaid friendship or affability, to which it belongs to behave agreeably towards those among whom we dwell. Hence the Philosopher says (Ethic. iv, 6) that "those who are opposed to everything with the intent of being disagreeable, and care for nobody, are said to be peevish and quarrelsome."

Reply Obj. 1: Contention pertains rather to the contradiction of discord, while quarreling belongs to the contradiction which has the intention of displeasing.

Reply Obj. 2: The direct opposition of virtues to vices depends, not on their causes, since one vice may arise from many causes, but on the species of their acts. And although quarreling arises at times from anger, it may arise from many other causes, hence it does not follow that it is directly opposed to meekness.

Reply Obj. 3: James speaks there of concupiscence considered as a general evil whence all vices arise. Thus, a gloss on Rom. 7:7 says: "The law is good, since by forbidding concupiscence, it forbids all evil." _______________________

SECOND ARTICLE [II-II, Q. 116, Art. 2]

Whether Quarreling Is a More Grievous Sin Than Flattery?

Objection 1: It seems that quarreling is a less grievous sin than the contrary vice, viz. adulation or flattery. For the more harm a sin does the more grievous it seems to be. Now flattery does more harm than quarreling, for it is written (Isa. 3:12): "O My people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps." Therefore flattery is a more grievous sin than quarreling.

Obj. 2: Further, there appears to be a certain amount of deceit in flattery, since the flatterer says one thing, and thinks another: whereas the quarrelsome man is without deceit, for he contradicts openly. Now he that sins deceitfully is a viler man, according to the Philosopher (Ethic. vii, 6). Therefore flattery is a more grievous sin than quarreling.

Obj. 3: Further, shame is fear of what is vile, according to the Philosopher (Ethic. iv, 9). But a man is more ashamed to be a flatterer than a quarreler. Therefore quarreling is a less grievous sin than flattery.

On the contrary, The more a sin is inconsistent with the spiritual state, the more it appears to be grievous. Now quarreling seems to be more inconsistent with the spiritual state: for it is written (1 Tim. 3:2, 3) that it "behooveth a bishop to be . . . not quarrelsome"; and (2 Tim. 3:24): "The servant of the Lord must not wrangle." Therefore quarreling seems to be a more grievous sin than flattery.

I answer that, We can speak of each of these sins in two ways. In one way we may consider the species of either sin, and thus the more a vice is at variance with the opposite virtue the more grievous it is. Now the virtue of friendship has a greater tendency to please than to displease: and so the quarrelsome man, who exceeds in giving displeasure sins more grievously than the adulator or flatterer, who exceeds in giving pleasure. In another way we may consider them as regards certain external motives, and thus flattery is sometimes more grievous, for instance when one intends by deception to acquire undue honor or gain: while sometimes quarreling is more grievous; for instance, when one intends either to deny the truth, or to hold up the speaker to contempt.

Reply Obj. 1: Just as the flatterer may do harm by deceiving secretly, so the quarreler may do harm sometimes by assailing openly. Now, other things being equal, it is more grievous to harm a person openly, by violence as it were, than secretly. Wherefore robbery is a more grievous sin than theft, as stated above (Q. 66, A. 9).

Reply Obj. 2: In human acts, the more grievous is not always the more vile. For the comeliness of a man has its source in his reason: wherefore the sins of the flesh, whereby the flesh enslaves the reason, are viler, although spiritual sins are more grievous, since they proceed from greater contempt. In like manner, sins that are committed through deceit are viler, in so far as they seem to arise from a certain weakness, and from a certain falseness of the reason, although sins that are committed openly proceed sometimes from a greater contempt. Hence flattery, through being accompanied by deceit, seems to be a viler sin; while quarreling, through proceeding from greater contempt, is apparently more grievous.

Reply Obj. 3: As stated in the objection, shame regards the vileness of a sin; wherefore a man is not always more ashamed of a more grievous sin, but of a viler sin. Hence it is that a man is more ashamed of flattery than of quarreling, although quarreling is more grievous. _______________________

QUESTION 117

OF LIBERALITY
(In Six Articles)

We must now consider liberality and the opposite vices, namely, covetousness and prodigality.

Concerning liberality there are six points of inquiry:

(1) Whether liberality is a virtue?

(2) What is its matter?

(3) Of its act;

(4) Whether it pertains thereto to give rather than to take?

(5) Whether liberality is a part of justice?

(6) Of its comparison with other virtues. _______________________

FIRST ARTICLE [II-II, Q. 117, Art. 1]

Whether Liberality Is a Virtue?

Objection 1: It seems that liberality is not a virtue. For no virtue is contrary to a natural inclination. Now it is a natural inclination for one to provide for oneself more than for others: and yet it pertains to the liberal man to do the contrary, since, according to the Philosopher (Ethic. iv, 1), "it is the mark of a liberal man not to look to himself, so that he leaves for himself the lesser things." Therefore liberality is not a virtue.

Obj. 2: Further, man sustains life by means of riches, and wealth contributes to happiness instrumentally, as stated in Ethic. i, 8. Since, then, every virtue is directed to happiness, it seems that the liberal man is not virtuous, for the Philosopher says of him (Ethic. iv, 1) that "he is inclined neither to receive nor to keep money, but to give it away."

Obj. 3: Further, the virtues are connected with one another. But liberality does not seem to be connected with the other virtues: since many are virtuous who cannot be liberal, for they have nothing to give; and many give or spend liberally who are not virtuous otherwise. Therefore liberality is not a virtue.

On the contrary, Ambrose says (De Offic. i) that "the Gospel contains many instances in which a just liberality is inculcated." Now in the Gospel nothing is taught that does not pertain to virtue. Therefore liberality is a virtue.

I answer that, As Augustine says (De Lib. Arb. ii, 19), "it belongs to virtue to use well the things that we can use ill." Now we may use both well and ill, not only the things that are within us, such as the powers and the passions of the soul, but also those that are without, such as the things of this world that are granted us for our livelihood. Wherefore since it belongs to liberality to use these things well, it follows that liberality is a virtue.

Reply Obj. 1: According to Ambrose (Serm. lxiv de Temp.) and Basil (Hom. in Luc. xii, 18) excess of riches is granted by God to some, in order that they may obtain the merit of a good stewardship. But it suffices for one man to have few things. Wherefore the liberal man commendably spends more on others than on himself. Nevertheless we are bound to be more provident for ourselves in spiritual goods, in which each one is able to look after himself in the first place. And yet it does not belong to the liberal man even in temporal things to attend so much to others as to lose sight of himself and those belonging to him. Wherefore Ambrose says (De Offic. i): "It is a commendable liberality not to neglect your relatives if you know them to be in want."

Reply Obj. 2: It does not belong to a liberal man so to give away his riches that nothing is left for his own support, nor the wherewithal to perform those acts of virtue whereby happiness is acquired. Hence the Philosopher says (Ethic. iv, 1) that "the liberal man does not neglect his own, wishing thus to be of help to certain people"; and Ambrose says (De Offic. i) that "Our Lord does not wish a man to pour out his riches all at once, but to dispense them: unless he do as Eliseus did, who slew his oxen and fed the poor, that he might not be bound by any household cares." For this belongs to the state of perfection, of which we shall speak farther on (Q. 184; Q. 186, A. 3).

It must be observed, however, that the very act of giving away one's possessions liberally, in so far as it is an act of virtue, is directed to happiness.

Reply Obj. 3: As the Philosopher says (Ethic. iv, 1), "those who spend much on intemperance are not liberal but prodigal"; and likewise whoever spends what he has for the sake of other sins. Hence Ambrose says (De Offic. i): "If you assist to rob others of their possessions, your honesty is not to be commended, nor is your liberality genuine if you give for the sake of boasting rather than of pity." Wherefore those who lack other virtues, though they spend much on certain evil works, are not liberal.

Again, nothing hinders certain people from spending much on good uses, without having the habit of liberality: even as men perform works of other virtues, before having the habit of virtue, though not in the same way as virtuous people, as stated above (I-II, Q. 65, A. 1). In like manner nothing prevents a virtuous man from being liberal, although he be poor. Hence the Philosopher says (Ethic. iv, 1): "Liberality is proportionate to a man's substance," i.e. his means, "for it consists, not in the quantity given, but in the habit of the giver": and Ambrose says (De Offic. i) that "it is the heart that makes a gift rich or poor, and gives things their value." _______________________

SECOND ARTICLE [II-II, Q. 117, Art. 2]

Whether Liberality Is About Money?

Objection 1: It seems that liberality is not about money. For every moral virtue is about operations and passions. Now it is proper to justice to be about operations, as stated in Ethic. v, 1. Therefore, since liberality is a moral virtue, it seems that it is about passions and not about money.

Obj. 2: Further, it belongs to a liberal man to make use of any kind of wealth. Now natural riches are more real than artificial riches, according to the Philosopher (Polit. i, 5, 6). Therefore liberality is not chiefly about money.

Obj. 3: Further, different virtues have different matter, since habits are distinguished by their objects. But external things are the matter of distributive and commutative justice. Therefore they are not the matter of liberality.

On the contrary, The Philosopher says (Ethic. iv, 1) that "liberality seems to be a mean in the matter of money."

I answer that, According to the Philosopher (Ethic. iv, 1) it belongs to the liberal man to part with things. Hence liberality is also called open-handedness (largitas), because that which is open does not withhold things but parts with them. The term "liberality" seems also to allude to this, since when a man quits hold of a thing he frees it (liberat), so to speak, from his keeping and ownership, and shows his mind to be free of attachment thereto. Now those things which are the subject of a man's free-handedness towards others are the goods he possesses, which are denoted by the term "money." Therefore the proper matter of liberality is money.

Reply Obj. 1: As stated above (A. 1, ad 3), liberality depends not on the