[II-II, Q. 72, Art. 3]

Whether One Ought to Suffer Oneself to Be Reviled?

Objection 1: It would seem that one ought not to suffer oneself to be reviled. For he that suffers himself to be reviled, encourages the reviler. But one ought not to do this. Therefore one ought not to suffer oneself to be reviled, but rather reply to the reviler.

Obj. 2: Further, one ought to love oneself more than another. Now one ought not to suffer another to be reviled, wherefore it is written (Prov. 26:10): "He that putteth a fool to silence appeaseth anger." Therefore neither should one suffer oneself to be reviled.

Obj. 3: Further, a man is not allowed to revenge himself, for it is said: "Vengeance belongeth to Me, I will repay" [*Heb. 10:30]. Now by submitting to be reviled a man revenges himself, according to Chrysostom (Hom. xxii, in Ep. ad Rom.): "If thou wilt be revenged, be silent; thou hast dealt him a fatal blow." Therefore one ought not by silence to submit to reviling words, but rather answer back.

_On the contrary,_ It is written (Ps. 37:13): "They that sought evils to me spoke vain things," and afterwards (Ps. 37:14) he says: "But I as a deaf man, heard not; and as a dumb man not opening his mouth."

_I answer that,_ Just as we need patience in things done against us, so do we need it in those said against us. Now the precepts of patience in those things done against us refer to the preparedness of the mind, according to Augustine's (De Serm. Dom. in Monte i, 19) exposition on our Lord's precept, "If one strike thee on thy right cheek, turn to him also the other" [*The words as quoted by St. Thomas are a blending of Matt. 5:39 and Luke 6:29]: that is to say, a man ought to be prepared to do so if necessary. But he is not always bound to do this actually: since not even did our Lord do so, for when He received a blow, He said: "Why strikest thou Me?" (John 18:23). Consequently the same applies to the reviling words that are said against us. For we are bound to hold our minds prepared to submit to be reviled, if it should be expedient. Nevertheless it sometimes behooves us to withstand against being reviled, and this chiefly for two reasons. First, for the good of the reviler; namely, that his daring may be checked, and that he may not repeat the attempt, according to Prov. 26:5, "Answer a fool according to his folly, lest he imagine himself to be wise." Secondly, for the good of many who would be prevented from progressing in virtue on account of our being reviled. Hence Gregory says (Hom. ix, Super Ezech.): "Those who are so placed that their life should be an example to others, ought, if possible, to silence their detractors, lest their preaching be not heard by those who could have heard it, and they continue their evil conduct through contempt of a good life."

Reply Obj. 1: The daring of the railing reviler should be checked with moderation, i.e. as a duty of charity, and not through lust for one's own honor. Hence it is written (Prov. 26:4): "Answer not a fool according to his folly, lest thou be like him."

Reply Obj. 2: When one man prevents another from being reviled there is not the danger of lust for one's own honor as there is when a man defends himself from being reviled: indeed rather would it seem to proceed from a sense of charity.

Reply Obj. 3: It would be an act of revenge to keep silence with the intention of provoking the reviler to anger, but it would be praiseworthy to be silent, in order to give place to anger. Hence it is written (Ecclus. 8:4): "Strive not with a man that is full of tongue, and heap not wood upon his fire." _______________________

FOURTH

[II-II, Q. 127, Art. 1]

Whether Daring Is a Sin?

Objection 1: It seems that daring is not a sin. For it is written (Job 39:21) concerning the horse, by which according to Gregory (Moral. xxxi) the godly preacher is denoted, that "he goeth forth boldly to meet armed men [*Vulg.: 'he pranceth boldly, he goeth forth to meet armed men']." But no vice redounds to a man's praise. Therefore it is not a sin to be daring.

Obj. 2: Further, according to the Philosopher (Ethic. vi, 9), "one should take counsel in thought, and do quickly what has been counseled." But daring helps this quickness in doing. Therefore daring is not sinful but praiseworthy.

Obj. 3: Further, daring is a passion caused by hope, as stated above (I-II, Q. 45, A. 2) when we were treating of the passions. But hope is accounted not a sin but a virtue. Neither therefore should daring be accounted a sin.

_On the contrary,_ It is written (Ecclus. 8:18): "Go not on the way with a bold man, lest he burden thee with his evils." Now no man's fellowship is to be avoided save on account of sin. Therefore daring is a sin.

_I answer that,_ Daring, as stated above (I-II, Q. 23, A. 1; Q. 55), is a passion. Now a passion is sometimes moderated according to reason, and sometimes it lacks moderation, either by excess or by deficiency, and on this account the passion is sinful. Again, the names of the passions are sometimes employed in the sense of excess, thus we speak of anger meaning not any but excessive anger, in which case it is sinful, and in the same way daring as implying excess is accounted a sin.

Reply Obj. 1: The daring spoken of there is that which is moderated by reason, for in that sense it belongs to the virtue of fortitude.

Reply Obj. 2: It is praiseworthy to act quickly after taking counsel, which is an act of reason. But to wish to act quickly before taking counsel is not praiseworthy but sinful; for this would be to act rashly, which is a vice contrary to prudence, as stated above (Q. 58, A. 3). Wherefore daring which leads one to act quickly is so far praiseworthy as it is directed by reason.

Reply Obj. 3: Some vices are unnamed, and so also are some virtues, as the Philosopher remarks (Ethic. ii, 7; iv, 4, 5, 6). Hence the names of certain passions have to be applied to certain vices and virtues: and in order to designate vices we employ especially the names of those passions the object of which is an evil, as in the case of hatred, fear, anger and daring. But hope and love have a good for this object, and so we use them rather to designate virtues. _______________________

SECOND

[II-II, Q. 170, Art. 1]

Whether the Precepts of Temperance Are Suitably Given in the Divine Law?

Objection 1: It would seem that the precepts of temperance are unsuitably given in the Divine law. Because fortitude is a greater virtue than temperance, as stated above (Q. 123, A. 12; Q. 141, A. 8; I-II, Q. 66, A. 4). Now there is no precept of fortitude among the precepts of the decalogue, which are the most important among the precepts of the Law. Therefore it was unfitting to include among the precepts of the decalogue the prohibition of adultery, which is contrary to temperance, as stated above (Q. 154, AA. 1, 8).

Obj. 2: Further, temperance is not only about venereal matters, but also about pleasures of meat and drink. Now the precepts of the decalogue include no prohibition of a vice pertaining to pleasures of meat and drink, or to any other species of lust. Neither, therefore, should they include a precept prohibiting adultery, which pertains to venereal pleasure.

Obj. 3: Further, in the lawgiver's intention inducement to virtue precedes the prohibition of vice, since vices are forbidden in order that obstacles to virtue may be removed. Now the precepts of the decalogue are the most important in the Divine law. Therefore the precepts of the decalogue should have included an affirmative precept directly prescribing the virtue of temperance, rather than a negative precept forbidding adultery which is directly opposed thereto.

_On the contrary,_ stands the authority of Scripture in the decalogue (Ex. 20:14, 17).

_I answer that,_ As the Apostle says (1 Tim. 1:5), "the end of the commandment is charity," which is enjoined upon us in the two precepts concerning the love of God and of our neighbor. Wherefore the decalogue contains those precepts which tend more directly to the love of God and of our neighbor. Now among the vices opposed to temperance, adultery would seem most of all opposed to the love of our neighbor, since thereby a man lays hold of another's property for his own use, by abusing his neighbor's wife. Wherefore the precepts of the decalogue include a special prohibition of adultery, not only as committed in deed, but also as desired in thought.

Reply Obj. 1: Among the species of vices opposed to fortitude there is not one that is so directly opposed to the love of our neighbor as adultery, which is a species of lust that is opposed to temperance. And yet the vice of daring, which is opposed to fortitude, is wont to be sometimes the cause of murder, which is forbidden by one of the precepts of the decalogue: for it is written (Ecclus. 8:18): "Go not on the way with a bold man lest he burden thee with his evils."

Reply Obj. 2: Gluttony is not directly opposed to the love of our neighbor, as adultery is. Nor indeed is any other species of lust, for a father is not so wronged by the seduction of the virgin over whom he has no connubial right, as is the husband by the adultery of his wife, for he, not the wife herself, has power over her body [*1 Cor. 7:4].

Reply Obj. 3: As stated above (Q. 122, AA. 1, 4) the precepts of the decalogue are universal principles of the Divine law; hence they need to be common precepts. Now it was not possible to give any common affirmative precepts of temperance, because the practice of temperance varies according to different times, as Augustine remarks (De Bono Conjug. xv, 7), and according to different human laws and customs. _______________________

SECOND