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

id="id10079">Obj. 2: Further, Isidore says (Etym. x) that "severity is as it were savagery with verity, because it holds to justice without attending to piety": so that savagery would seem to exclude that mitigation of punishment in delivering judgment which is demanded by piety. Now this has been stated to belong to cruelty (A. 1, ad 1). Therefore cruelty is the same as savagery.

Obj. 3: Further, just as there is a vice opposed to a virtue by way of excess, so is there a vice opposed to it by way of deficiency, which latter is opposed both to the virtue which is the mean, and to the vice which is in excess. Now the same vice pertaining to deficiency is opposed to both cruelty and savagery, namely remission or laxity. For Gregory says (Moral. xx, 5): "Let there be love, but not that which enervates, let there be severity, but without fury, let there be zeal without unseemly savagery, let there be piety without undue clemency." Therefore savagery is the same as cruelty.

On the contrary, Seneca says (De Clementia ii, 4) that "a man who is angry without being hurt, or with one who has not offended him, is not said to be cruel, but to be brutal or savage."

I answer that, "Savagery" and "brutality" take their names from a likeness to wild beasts which are also described as savage. For animals of this kind attack man that they may feed on his body, and not for some motive of justice the consideration of which belongs to reason alone. Wherefore, properly speaking, brutality or savagery applies to those who in inflicting punishment have not in view a default of the person punished, but merely the pleasure they derive from a man's torture. Consequently it is evident that it is comprised under bestiality: for such like pleasure is not human but bestial, and resulting as it does either from evil custom, or from a corrupt nature, as do other bestial emotions. On the other hand, cruelty not only regards the default of the person punished, but exceeds in the mode of punishing: wherefore cruelty differs from savagery or brutality, as human wickedness differs from bestiality, as stated in Ethic. vii, 5.

Reply Obj. 1: Clemency is a human virtue; wherefore directly opposed to it is cruelty which is a form of human wickedness. But savagery or brutality is comprised under bestiality, wherefore it is directly opposed not to clemency, but to a more excellent virtue, which the Philosopher (Ethic. vii, 5) calls "heroic" or "god-like," which according to us, would seem to pertain to the gifts of the Holy Ghost. Consequently we may say that savagery is directly opposed to the gift of piety.

Reply Obj. 2: A severe man is not said to be simply savage, because this implies a vice; but he is said to be "savage as regards the truth," on account of some likeness to savagery which is not inclined to mitigate punishment.

Reply Obj. 3: Remission of punishment is not a vice, except it disregard the order of justice, which requires a man to be punished on account of his offense, and which cruelty exceeds. On the other hand, cruelty disregards this order altogether. Wherefore remission of punishment is opposed to cruelty, but not to savagery. _______________________

QUESTION 160

OF MODESTY
(In Two Articles)

We must now consider modesty: and (1) Modesty in general; (2) Each of its species. Under the first head there are two points of inquiry:

(1) Whether modesty is a part of temperance?

(2) What is the matter of modesty? _______________________

FIRST ARTICLE [II-II, Q. 160, Art. 1]

Whether Modesty Is a Part of Temperance?

Objection 1: It would seem that modesty is not a part of temperance. For modesty is denominated from mode. Now mode is requisite in every virtue: since virtue is directed to good; and "good," according to Augustine (De Nat. Boni 3), "consists in mode, species, and order." Therefore modesty is a general virtue, and consequently should not be reckoned a part of temperance.

Obj. 2: Further, temperance would seem to be deserving of praise chiefly on account of its moderation. Now this gives modesty its name. Therefore modesty is the same as temperance, and not one of its parts.

Obj. 3: Further, modesty would seem to regard the correction of our neighbor, according to 2 Tim. 2:24, 25, "The servant of the Lord must not wrangle, but be mild towards all men . . . with modesty admonishing them that resist the truth." Now admonishing wrong-doers is an act of justice or of charity, as stated above (Q. 33, A. 1). Therefore seemingly modesty is a part of justice rather than of temperance.

On the contrary, Tully (De Invent. Rhet. ii, 54) reckons modesty as a part of temperance.

I answer that, As stated above (Q. 141, A. 4; Q. 157, A. 3), temperance brings moderation into those things wherein it is most difficult to be moderate, namely the concupiscences of pleasures of touch. Now whenever there is a special virtue about some matter of very great moment, there must needs be another virtue about matters of lesser import: because the life of man requires to be regulated by the virtues with regard to everything: thus it was stated above (Q. 134, A. 3, ad 1), that while magnificence is about great expenditure, there is need in addition for liberality, which is concerned with ordinary expenditure. Hence there is need for a virtue to moderate other lesser matters where moderation is not so difficult. This virtue is called modesty, and is annexed to temperance as its principal.

Reply Obj. 1: When a name is common to many it is sometimes appropriated to those of the lowest rank; thus the common name of angel is appropriated to the lowest order of angels. In the same way, mode which is observed by all virtues in common, is specially appropriated to the virtue which prescribes the mode in the slightest things.

Reply Obj. 2: Some things need tempering on account of their strength, thus we temper strong wine. But moderation is necessary in all things: wherefore temperance is more concerned with strong passions, and modesty about weaker passions.

Reply Obj. 3: Modesty is to be taken there for the general moderation which is necessary in all virtues. _______________________

SECOND ARTICLE [II-II, Q. 160, Art. 2]

Whether Modesty Is Only About Outward Actions?

Objection 1: It would seem that modesty is only about outward actions. For the inward movements of the passions cannot be known to other persons. Yet the Apostle enjoins (Phil. 4:5): "Let your modesty be known to all men." Therefore modesty is only about outward actions.

Obj. 2: Further, the virtues that are about the passions are distinguished from justice which is about operations. Now modesty is seemingly one virtue. Therefore, if it be about outward works, it will not be concerned with inward passions.

Obj. 3: Further, no one same virtue is both about things pertaining to the appetite—which is proper to the moral virtues—and about things pertaining to knowledge—which is proper to the intellectual virtues—and again about things pertaining to the irascible and concupiscible faculties. Therefore, if modesty be one virtue, it cannot be about all these things.

On the contrary, In all these things it is necessary to observe the "mode" whence modesty takes its name. Therefore modesty is about all of them.

I answer that, As stated above (A. 1), modesty differs from temperance, in that temperance moderates those matters where restraint is most difficult, while modesty moderates those that present less difficulty. Authorities seem to have had various opinions about modesty. For wherever they found a special kind of good or a special difficulty of moderation, they withdrew it from the province of modesty, which they confined to lesser matters. Now it is clear to all that the restraint of pleasures of touch presents a special difficulty: wherefore all distinguished temperance from modesty.

In addition to this, moreover, Tully (De Invent. Rhet. ii, 54) considered that there was a special kind of good in the moderation of punishment; wherefore he severed clemency also from modesty, and held modesty to be about the remaining ordinary matters that require moderation. These seemingly are of four kinds. One is the movement of the mind towards some excellence, and this is moderated by humility. The second is the desire of things pertaining to knowledge, and this is moderated by studiousness which is opposed to curiosity. The third regards bodily movements and actions, which require to be done becomingly and honestly [*Cf. Q. 145, A. 1], whether we act seriously or in play. The fourth regards outward show, for instance in dress and the like.

To some of these matters, however, other authorities appointed certain special virtues: thus Andronicus [*De Affectibus] mentions "meekness, simplicity, humility," and other kindred virtues, of which we have spoken above (Q. 143); while Aristotle (Ethic. ii, 7) assigned eutrapelia to pleasures in games, as stated above (I-II, Q. 60, A. 5). All these are comprised under modesty as understood by Tully; and in this way modesty regards not only outward but also inward actions.

Reply Obj. 1: The Apostle speaks of modesty as regarding externals. Nevertheless the moderation of the inner man may be shown by certain outward signs.

Reply Obj. 2: Various virtues assigned by various authorities are comprised under modesty. Wherefore nothing prevents modesty from regarding matters which require different virtues. Yet there is not so great a difference between the various parts of modesty, as there is between justice, which is about operations, and temperance, which is about passions, because in actions and passions that present no great difficulty on the part of the matter, but only on the part of moderation, there is but one virtue, one namely for each kind of moderation.

Wherefore the Reply to the Third Objection also is clear. _______________________

QUESTION 161

OF HUMILITY
(In Six Articles)

We must consider next the species of modesty: (1) Humility, and pride which is opposed to it; (2) Studiousness, and its opposite, Curiosity; (3) Modesty as affecting words or deeds; (4) Modesty as affecting outward attire.

Concerning humility there are six points of inquiry:

(1) Whether humility is a virtue?

(2) Whether it resides in the appetite, or in the judgment of reason?

(3) Whether by humility one ought to subject oneself to all men?

(4) Whether it is a part of modesty or temperance?

(5) Of its comparison with the other virtues;

(6) Of the degrees of humility. _______________________

FIRST ARTICLE [II-II, Q. 161, Art. 1]

Whether Humility Is a Virtue?

Objection 1: It would seem that humility is not a virtue. For virtue conveys the notion of a good. But humility conveys the notion of a penal evil, according to Ps. 104:18, "They humbled his feet in fetters." Therefore humility is not a virtue.

Obj. 2: Further, virtue and vice are mutually opposed. Now humility seemingly denotes a vice, for it is written (Ecclus. 19:23): "There is one that humbleth himself wickedly." Therefore humility is not a virtue.

Obj. 3: Further, no virtue is opposed to another virtue. But humility is apparently opposed to the virtue of magnanimity, which aims at great things, whereas humility shuns them. Therefore it would seem that humility is not a virtue.

Obj. 4: Further, virtue is "the disposition of that which is perfect" (Phys. vii, text. 17). But humility seemingly belongs to the imperfect: wherefore it becomes not God to be humble, since He can be subject to none. Therefore it seems that humility is not a virtue.

Obj. 5: Further, every moral virtue is about actions and passions, according to Ethic. ii, 3. But humility is not reckoned by the Philosopher among the virtues that are about passions, nor is it comprised under justice which is about actions. Therefore it would seem not to be a virtue.

On the contrary, Origen commenting on Luke 1:48, "He hath regarded the humility of His handmaid," says (Hom. viii in Luc.): "One of the virtues, humility, is particularly commended in Holy Writ; for our Saviour said: 'Learn of Me, because I am meek, and humble of heart.'"

I answer that, As stated above (I-II, Q. 23, A. 2) when we were treating of the passions, the difficult good has something attractive to the appetite, namely the aspect of good, and likewise something repulsive to the appetite, namely the difficulty of obtaining it. In respect of the former there arises the movement of hope, and in respect of the latter, the movement of despair. Now it has been stated above (I-II, Q. 61, A. 2) that for those appetitive movements which are a kind of impulse towards an object, there is need of a moderating and restraining moral virtue, while for those which are a kind of recoil, there is need, on the part of the appetite, of a moral virtue to strengthen it and urge it on. Wherefore