Читать книгу Summa Theologica, Part II-II (Secunda Secundae) онлайн

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This suffices for the Reply to the Second Objection.

Reply Obj. 3: Several vices are opposed to one virtue in respect of its various acts: so that not only is hatred opposed to charity, in respect of its act which is love, but also sloth and envy, in respect of joy, and dissension in respect of peace.

[*The one Latin word "misericordia" signifies either pity or mercy. The distinction between these two is that pity may stand either for the act or for the virtue, whereas mercy stands only for the virtue.]

We must now go on to consider Mercy, under which head there are four points of inquiry:

(1) Whether evil is the cause of mercy on the part of the person pitied?

(2) To whom does it belong to pity?

(3) Whether mercy is a virtue?

(4) Whether it is the greatest of virtues? _______________________

FIRST ARTICLE [II-II, Q. 30, Art. 1]

Whether Evil Is Properly the Motive of Mercy?

Objection 1: It would seem that, properly speaking, evil is not the motive of mercy. For, as shown above (Q. 19, A. 1; I-II, Q. 79, A. 1, ad 4; I, Q. 48, A. 6), fault is an evil rather than punishment. Now fault provokes indignation rather than mercy. Therefore evil does not excite mercy.