Reply Obj. 1: Meekness is not directly opposed to severity; for meekness is about anger. On the other hand, severity regards the external infliction of punishment, so that accordingly it would seem rather to be opposed to clemency, which also regards external punishing, as stated above (A. 1). Yet they are not really opposed to one another, since they are both according to right reason. For severity is inflexible in the infliction of punishment when right reason requires it; while clemency mitigates punishment also according to right reason, when and where this is requisite. Wherefore they are not opposed to one another as they are not about the same thing.
Reply Obj. 2: According to the Philosopher (Ethic. iv, 5), "the habit that observes the mean in anger is unnamed; so that the virtue is denominated from the diminution of anger, and is designated by the name of meekness." For the virtue is more akin to diminution than to excess, because it is more natural to man to desire vengeance for injuries done to him, than to be lacking in that desire, since "scarcely anyone belittles an injury done to himself," as Sallust observes [*Cf. Q. 120]. As to clemency, it mitigates punishment, not in respect of that which is according to right reason, but as regards that which is according to common law, which is the object of legal justice: yet on account of some particular consideration, it mitigates the punishment, deciding, as it were, that a man is not to be punished any further. Hence Seneca says (De Clementia ii, 1): "Clemency grants this, in the first place, that those whom she sets free are declared immune from all further punishment; and remission of punishment due amounts to a pardon." Wherefore it is clear that clemency is related to severity as equity [the Greek epieikeia [*Cf. Q. 120] to legal justice, whereof severity is a part, as regards the infliction of punishment in accordance with the law. Yet clemency differs from equity, as we shall state further on (A. 3, ad 1).
Reply Obj. 3: The beatitudes are acts of virtue: while the fruits are delights in virtuous acts. Wherefore nothing hinders meekness being reckoned both virtue, and beatitude and fruit. _______________________
THIRD ARTICLE [II-II, Q. 157, Art. 3]
Whether the Aforesaid Virtues Are Parts of Temperance?
Objection 1: It would seem that the aforesaid virtues are not parts of temperance. For clemency mitigates punishment, as stated above (A. 2). But the Philosopher (Ethic. v, 10) ascribes this to equity, which pertains to justice, as stated above (Q. 120, A. 2). Therefore seemingly clemency is not a part of temperance.
Obj. 2: Further, temperance is concerned with concupiscences; whereas meekness and clemency regard, not concupiscences, but anger and vengeance. Therefore they should not be reckoned parts of temperance.
Obj. 3: Further, Seneca says (De Clementia ii, 4): "A man may be said to be of unsound mind when he takes pleasure in cruelty." Now this is opposed to clemency and meekness. Since then an unsound mind is opposed to prudence, it seems that clemency and meekness are parts of prudence rather than of temperance.
On the contrary, Seneca says (De Clementia ii, 3) that "clemency is temperance of the soul in exercising the power of taking revenge." Tully also (De Invent. Rhet. ii, 54) reckons clemency a part of temperance.
I answer that, Parts are assigned to the principal virtues, in so far as they imitate them in some secondary matter as to the mode whence the virtue derives its praise and likewise its name. Thus the mode and name of justice consist in a certain equality, those of fortitude in a certain strength of mind, those of temperance in a certain restraint, inasmuch as it restrains the most vehement concupiscences of the pleasures of touch. Now clemency and meekness likewise consist in a certain restraint, since clemency mitigates punishment, while meekness represses anger, as stated above (AA. 1, 2). Therefore both clemency and meekness are annexed to temperance as principal virtue, and accordingly are reckoned to be parts thereof.