(b) Negligence is mortal or venial according to the gravity of the duty of knowledge. Thus, if a lawyer gave no study at all to a case and thereby inflicted a grave loss on his client, the negligence would be a mortal sin.
2565. Modesty.—Modesty should control not only the internal passions for excellence and learning, but also the external movements of the body (modesty of bearing) and the external use of corporal things (modesty of living). (a) Thus, modesty of bearing moderates the bodily actions, both in serious things (modest behavior) and in things playful (modest relaxation).
(b) Modesty of living makes one temperate in the use of the externals that serve life (modesty in style) and of the clothing one wears (modesty in dress).
2566. Modest Behavior or Decorum.—(a) The Virtue.—The movements and gestures of the body should be regulated by reason, both because they are indications of one’s own character and disposition, and because they express one’s disposition towards those with whom one lives. Hence, they are not a matter of indifference, but reason demands that they be suitable both to oneself (i.e., to one’s sex, age, position, etc.) and to one’s neighbor (i.e., to the requirements of good social usage in each business or affair of life). Thus, virtuous decorum employs both sincerity, which makes one honestly respectful in act (2403), and affability, which makes one agreeable in the company of others (2421). That this is an important virtue for individuals and society is declared both by sacred and human authority. Ecclesiasticus (xix. 26, 27) calls attention to the importance for himself of a man’s looks, laughter and gait; St. Augustine says that there should be nothing offensive to others in one’s movements; and Aristotle mentions among the qualities of the high-minded man that he is sedate and dignified in demeanor.
(b) The Opposite Vices.—Modest behavior is offended by various vices of excess and defect. Thus, sincerity is offended by bluntness and affectation, self-respect by stiffness and servility, and consideration for others by flattery and rudeness.
2567. Modest Relaxation.—(a) The Virtue.—Just as the body fatigued by manual labor demands the refreshment of sleep and the recuperation afforded by vacations or by intermissions of work, so also the mind cannot be healthy or active unless from time to time it is relieved by some kind of amusement or diversion. The desire for recreation is, therefore, one of the chief inclinations of man, and there is special need of its temperate management by right reason. The person who prudently provides for pastimes and pleasures as a part of his life has the virtue which Aristotle called eutrapelia (good wit, urbanity), and which St. Thomas named gaiety or pleasantness.
(b) The Sin of Excess.—Relaxation is excessive in various ways. Sometimes the entertainment itself is improper (e.g., obscene comedies, scandalous dances, unjust games of chance). Sometimes the disposition of the person himself is sinful (e.g., those who make recreation the chief occupation of life, Wis., xv. 12; those who recreate only for pleasure, or who enjoy themselves uproariously). Sometimes the circumstances make an amusement unsuitable, such as the person (e.g., when a man of dignity belittles himself by acting as clown, when a female takes part in sports unsuited to her sex), or the time (e.g., when the hours that should be given to divine services, or to study or other Work, are spent in golfing or fishing; when Good Friday or a day of bereavement or penance is chosen for a ball or picnic), or the place (eg, when a church is used for sports or farces), or the quality (e.g., when the Scriptures or other sacred things are caricatured or parodied), or the quantity (e.g., when one spends so much on theatres, automobiles, trips and other enjoyments that one has nothing left for duties of justice, charity or religion; when health is injured by violent games).
(b) The Sin of Defect.—Those persons offend here who deprive themselves of necessary relaxation (e.g., misers who fear to take a holiday or go on an outing lest they lose some money), or who interfere with the recreation of others (e.g., killjoys who wish to see others miserable, fanatics who believe that all fun is of the devil). Those who have little sense of humor or who suffer much may be excused to some extent if they never laugh, but at least they should try to look pleasant at times, or at least not frown on innocent happiness.
2568. Gravity of the Sins Opposed to Moderate Enjoyment.—(a) The Absolute Gravity.—The sins just mentioned are mortal or venial according to the character of what is done and the circumstances. Thus, it is a mortal sin to find recreation in wild revelry and debauchery, or to drive one’s children to the devil by forbidding them necessary diversion; it is a venial sin to spend a little too much time at the card table or to work rather too hard.
(b) The Comparative Gravity.—It is worse to relax too much than too little, for amusement is not taken for its own sake, but is subordinated to serious things. Just as it is more senseless to take too much salt or other relish in food than to take too little, because the salt is secondary, so it is more foolish to play too much than too little.