Summa Theologica Part III (Secunda Secundae) Part 175

Reply Obj. 3: Nothing hinders two vices being contrary to one another. Wherefore even as detraction is evil, so is flattery, which is contrary thereto as regards what is said, but not directly as regards the end. Because flattery seeks to please the person flattered, whereas the detractor seeks not the displeasure of the person defamed, since at times he defames him in secret, but seeks rather his defamation.

_______________________

SECOND ARTICLE [II-II, Q. 115, Art. 2]

Whether Flattery Is a Mortal Sin?

Objection 1: It seems that flattery is a mortal sin. For, according to Augustine (Enchiridion xii), "a thing is evil because it is harmful." But flattery is most harmful, according to Ps. 9:24, "For the sinner is praised in the desires of his soul, and the unjust man is blessed. The sinner hath provoked the Lord." Wherefore Jerome says (Ep. ad Celant): "Nothing so easily corrupts the human mind as flattery": and a gloss on Ps. 69:4, "Let them be presently turned away blus.h.i.+ng for shame that say to me: 'Tis well, 'Tis well," says: "The tongue of the flatterer harms more than the sword of the persecutor." Therefore flattery is a most grievous sin.

Obj. 2: Further, whoever does harm by words, harms himself no less than others: wherefore it is written (Ps. 36:15): "Let their sword enter into their own hearts." Now he that flatters another induces him to sin mortally: hence a gloss on Ps. 140:5, "Let not the oil of the sinner fatten my head," says: "The false praise of the flatterer softens the mind by depriving it of the rigidity of truth and renders it susceptive of vice." Much more, therefore, does the flatterer sin in himself.

Obj. 3: Further, it is written in the Decretals (D. XLVI, Cap. 3): "The cleric who shall be found to spend his time in flattery and treachery shall be degraded from his office." Now such a punishment as this is not inflicted save for mortal sin. Therefore flattery is a mortal sin.

_On the contrary,_ Augustine in a sermon on Purgatory (xli, de Sanctis) reckons among slight sins, "if one desire to flatter any person of higher standing, whether of one's own choice, or out of necessity."

_I answer that,_ As stated above (Q. 112, A. 2), a mortal sin is one that is contrary to charity. Now flattery is sometimes contrary to charity and sometimes not. It is contrary to charity in three ways.

First, by reason of the very matter, as when one man praises another's sin: for this is contrary to the love of G.o.d, against Whose justice he speaks, and contrary to the love of his neighbor, whom he encourages to sin. Wherefore this is a mortal sin, according to Isa.

5:20. "Woe to you that call evil good." Secondly, by reason of the intention, as when one man flatters another, so that by deceiving him he may injure him in body or in soul; this is also a mortal sin, and of this it is written (Prov. 27:6): "Better are the wounds of a friend than the deceitful kisses of an enemy." Thirdly, by way of occasion, as when the praise of a flatterer, even without his intending it, becomes to another an occasion of sin. In this case it is necessary to consider, whether the occasion were given or taken, and how grievous the consequent downfall, as may be understood from what has been said above concerning scandal (Q. 43, AA. 3, 4). If, however, one man flatters another from the mere craving to please others, or again in order to avoid some evil, or to acquire something in a case of necessity, this is not contrary to charity. Consequently it is not a mortal but a venial sin.

Reply Obj. 1: The pa.s.sages quoted speak of the flatterer who praises another's sin. Flattery of this kind is said to harm more than the sword of the persecutor, since it does harm to goods that are of greater consequence, namely, spiritual goods. Yet it does not harm so efficaciously, since the sword of the persecutor slays effectively, being a sufficient cause of death; whereas no one by flattering can be a sufficient cause of another's sinning, as was shown above (Q.

43, A. 1, ad 3; I-II, Q. 73, A. 8, ad 3; I-II, Q. 80, A. 1).

Reply Obj. 2: This argument applies to one that flatters with the intention of doing harm: for such a man harms himself more than others, since he harms himself, as the sufficient cause of sinning, whereas he is only the occasional cause of the harm he does to others.

Reply Obj. 3: The pa.s.sage quoted refers to the man who flatters another treacherously, in order to deceive him.

_______________________

QUESTION 116

OF QUARRELING (In Two Articles)

We must now consider quarreling; concerning which there are two points of inquiry:

(1) Whether it is opposed to the virtue of friends.h.i.+p?

(2) Of its comparison with flattery?

_______________________

FIRST ARTICLE [II-II, Q. 116, Art. 1]

Whether Quarreling Is Opposed to the Virtue of Friends.h.i.+p or Affability?

Objection 1: It seems that quarreling is not opposed to the virtue of friends.h.i.+p or affability. For quarreling seems to pertain to discord, just as contention does. But discord is opposed to charity, as stated above (Q. 37, A. 1). Therefore quarreling is also.

Obj. 2: Further, it is written (Prov. 26:21): "An angry man stirreth up strife." Now anger is opposed to meekness. Therefore strife or quarreling is also.

Obj. 3: Further, it is written (James 4:1): "From whence are wars and quarrels [Douay: 'contentions'] among you? Are they not hence, from your concupiscences which war in your members?" Now it would seem contrary to temperance to follow one's concupiscences. Therefore it seems that quarreling is opposed not to friends.h.i.+p but to temperance.

_On the contrary,_ The Philosopher opposes quarreling to friends.h.i.+p (Ethic. iv, 6).

_I answer that,_ Quarreling consists properly in words, when, namely, one person contradicts another's words. Now two things may be observed in this contradiction. For sometimes contradiction arises on account of the person who speaks, the contradictor refusing to consent with him from lack of that love which unites minds together, and this seems to pertain to discord, which is contrary to charity.

Whereas at times contradiction arises by reason of the speaker being a person to whom someone does not fear to be disagreeable: whence arises quarreling, which is opposed to the aforesaid friends.h.i.+p or affability, to which it belongs to behave agreeably towards those among whom we dwell. Hence the Philosopher says (Ethic. iv, 6) that "those who are opposed to everything with the intent of being disagreeable, and care for n.o.body, are said to be peevish and quarrelsome."

Reply Obj. 1: Contention pertains rather to the contradiction of discord, while quarreling belongs to the contradiction which has the intention of displeasing.

Reply Obj. 2: The direct opposition of virtues to vices depends, not on their causes, since one vice may arise from many causes, but on the species of their acts. And although quarreling arises at times from anger, it may arise from many other causes, hence it does not follow that it is directly opposed to meekness.

Reply Obj. 3: James speaks there of concupiscence considered as a general evil whence all vices arise. Thus, a gloss on Rom. 7:7 says: "The law is good, since by forbidding concupiscence, it forbids all evil."

_______________________

SECOND ARTICLE [II-II, Q. 116, Art. 2]

Whether Quarreling Is a More Grievous Sin Than Flattery?

Objection 1: It seems that quarreling is a less grievous sin than the contrary vice, viz. adulation or flattery. For the more harm a sin does the more grievous it seems to be. Now flattery does more harm than quarreling, for it is written (Isa. 3:12): "O My people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps." Therefore flattery is a more grievous sin than quarreling.

Obj. 2: Further, there appears to be a certain amount of deceit in flattery, since the flatterer says one thing, and thinks another: whereas the quarrelsome man is without deceit, for he contradicts openly. Now he that sins deceitfully is a viler man, according to the Philosopher (Ethic. vii, 6). Therefore flattery is a more grievous sin than quarreling.

Obj. 3: Further, shame is fear of what is vile, according to the Philosopher (Ethic. iv, 9). But a man is more ashamed to be a flatterer than a quarreler. Therefore quarreling is a less grievous sin than flattery.

_On the contrary,_ The more a sin is inconsistent with the spiritual state, the more it appears to be grievous. Now quarreling seems to be more inconsistent with the spiritual state: for it is written (1 Tim.

3:2, 3) that it "behooveth a bishop to be ... not quarrelsome"; and (2 Tim. 3:24): "The servant of the Lord must not wrangle." Therefore quarreling seems to be a more grievous sin than flattery.

_I answer that,_ We can speak of each of these sins in two ways. In one way we may consider the species of either sin, and thus the more a vice is at variance with the opposite virtue the more grievous it is. Now the virtue of friends.h.i.+p has a greater tendency to please than to displease: and so the quarrelsome man, who exceeds in giving displeasure sins more grievously than the adulator or flatterer, who exceeds in giving pleasure. In another way we may consider them as regards certain external motives, and thus flattery is sometimes more grievous, for instance when one intends by deception to acquire undue honor or gain: while sometimes quarreling is more grievous; for instance, when one intends either to deny the truth, or to hold up the speaker to contempt.

Reply Obj. 1: Just as the flatterer may do harm by deceiving secretly, so the quarreler may do harm sometimes by a.s.sailing openly.

Now, other things being equal, it is more grievous to harm a person openly, by violence as it were, than secretly. Wherefore robbery is a more grievous sin than theft, as stated above (Q. 66, A. 9).

Reply Obj. 2: In human acts, the more grievous is not always the more vile. For the comeliness of a man has its source in his reason: wherefore the sins of the flesh, whereby the flesh enslaves the reason, are viler, although spiritual sins are more grievous, since they proceed from greater contempt. In like manner, sins that are committed through deceit are viler, in so far as they seem to arise from a certain weakness, and from a certain falseness of the reason, although sins that are committed openly proceed sometimes from a greater contempt. Hence flattery, through being accompanied by deceit, seems to be a viler sin; while quarreling, through proceeding from greater contempt, is apparently more grievous.

Reply Obj. 3: As stated in the objection, shame regards the vileness of a sin; wherefore a man is not always more ashamed of a more grievous sin, but of a viler sin. Hence it is that a man is more ashamed of flattery than of quarreling, although quarreling is more grievous.

_______________________

QUESTION 117

OF LIBERALITY (In Six Articles)

We must now consider liberality and the opposite vices, namely, covetousness and prodigality.

Concerning liberality there are six points of inquiry:

(1) Whether liberality is a virtue?

(2) What is its matter?

(3) Of its act;

(4) Whether it pertains thereto to give rather than to take?

(5) Whether liberality is a part of justice?