Reply Obj. 3: Obedience is included in observance, which Tully mentions, because both reverential honor and obedience are due to persons who excel. "Faithfulness whereby a man's acts agree with his words" [*Cicero, De Repub. iv, De Offic. i, 7], is contained in truthfulness as to the observance of one's promises: yet truthfulness covers a wider ground, as we shall state further on (Q. 109, AA. 1, 3). Discipline is not due as a necessary duty, because one is under no obligation to an inferior as such, although a superior may be under an obligation to watch over his inferiors, according to Matt. 24:45, "A faithful and wise servant, whom his lord hath appointed over his family": and for this reason it is omitted by Tully. It may, however, be included in humanity mentioned by Macrobius; and equity under epieikeia or under friendship.
Reply Obj. 4: This enumeration contains some belonging to true justice. To particular justice belongs justice of exchange, which he describes as "the habit of observing equality in commutations." To legal justice, as regards things to be observed by all, he ascribes legislative justice, which he describes as "the science of political commutations relating to the community." As regards things which have to be done in particular cases beside the general laws, he mentions common sense or good judgment,* which is our guide in such like matters, as stated above (Q. 51, A. 4) in the treatise on prudence: wherefore he says that it is a "voluntary justification," because by his own free will man observes what is just according to his judgment and not according to the written law. [*St. Thomas indicates the Greek derivation: eugnomosyne quasi 'bona gnome.'] These two are ascribed to prudence as their director, and to justice as their executor. Eusebeia (piety) means good worship and consequently is the same as religion, wherefore he says that it is the science of "the service of God" (he speaks after the manner of Socrates who said that 'all the virtues are sciences') [*Aristotle, Ethic. vi, 13]: and holiness comes to the same, as we shall state further on (Q. 81, A. 8). Eucharistia (gratitude) means "good thanksgiving," and is mentioned by Macrobius: wherefore Isidore says (Etym. x) that "a kind man is one who is ready of his own accord to do good, and is of gentle speech": and Andronicus too says that "kindliness is a habit of voluntary beneficence." Liberality would seem to pertain to humanity.
Reply Obj. 5: Epieikeia is annexed, not to particular but to legal justice, and apparently is the same as that which goes by the name of eugnomosyne (common sense). _______________________
QUESTION 81
OF RELIGION
(In Eight Articles)
We must now consider each of the foregoing virtues, in so far as our present scope demands. We shall consider (1) religion, (2) piety, (3) observance, (4) gratitude, (5) revenge, (6) truth, (7) friendship, (8) liberality, (9) epieikeia. Of the other virtues that have been mentioned we have spoken partly in the treatise on charity, viz. of concord and the like, and partly in this treatise on justice, for instance, of right commutations and of innocence. Of legislative justice we spoke in the treatise on prudence.
Religion offers a threefold consideration: (1) Religion considered in itself; (2) its acts; (3) the opposite vices.
Under the first head there are eight points of inquiry:
(1) Whether religion regards only our relation to God?
(2) Whether religion is a virtue?