reap belong & ther venues cnasequeny and becde he rine ipa! Vatenton, For the brave man inter {e'sct bawely’ and thet he shows his fore Sade by ‘acung Ora Fae NB pened “ep Bogs wwierby 8 Sov ake is cue to to be se om 8 Eeiak thd meaty namely ie dy she tou of life dopene on on to that law. This truth or necktade vert Thon to ery vrtve ‘Twin ARTICLE Whether Trath tea Fort of Jesce? We proceed tins to the Third Artice:— Objection 1. Te seeras that truth tice. For is due. But, by tellin the inuth one doce not seem fo give anoint rman his due, as is the case in all the foregoing ge. Thevefore ruth Oi ther, according € Jerome truth aol fe eh of Goctrige, But cone of virtues. Therefore truth is nowise a part of at i ‘On the contrery, Tully (De Inv. Rist. ii) Pan ee memes hate, fe ae oe G82 tice, while falling short from the periect virtue thereof. Now the vir- fup of truth has to things in commen with the first place it is ditectod to another, since the manlfestation, which We have stated to be to anotiee inasmoch Se one pero a Sotbet the thnge tat concern 12 the second plate, juste sets up 2 cert quality eevebn wings, aad tie the wane Ceuth does alo, for fe gs which concern nan Te falls chor of the proper aspect 9 Ft Justice, as to the notion of debt: for ths vik tue does not regard legal debt, which Justice considers, but rather the more) cebt, in so far as, eut of equity, one man owes another's Of the truth, Thevefore. tack Being annexed thereto © re another whaieve Ieceisary forthe preservation of buen se ety. Now it would be impossbie for mex ‘ttle they Heleved ene ane se decering the truth one to another lence the virte ot trath does, in't manner ‘epard something 25 being Gu aly Ob} 2 Teathy se known, bel to the intellect BUE main, by Bis dm whereby fe uses both abies and mente ‘eters extemal signs in order to maniat Ut deuth, snd in the way ‘the mantfesaton of ‘he thuth isan act of he wl "Reply Obj. 3. The trath of which we are spoiling tow tifes from, che uth of Me inthe preceding Asie (x $) We speak of the truth of justice in wo ways, In one way ‘we eter tg the fact jostice Sell iso stice a man cbsorves che rectitude of the law in those judgments which ‘other man: and in this sense the truth of Jistige has nothing to\do swith the truth of ‘which we speak cov, as neler bas th gH snotier ray the uth of justice ‘may be understood as referring to. the fact that, cut of justice, aman manifests the trut Buh, of fuse This euth is particular act of foe te gi ee ok pera dey i hs uh “rhleh we are now speaking, besatse 12 i cio manifestation ofthe rath a tans *o give another man & LYING Pe IIe QO Area foce dicectly of truth, whereas i i compatible jain Uo tis tion, ‘Therefore It seme tat Glerety' an, hoth in thems Kull fo be pie st Rew ant ae ould Inline to that. which Is greater rather than hich is es, 1) that By this » ner jrom the. tra ‘which f lee ‘Tanzwsr that, There s20 wo ways of der at wah i less Teworae thot ng. concern ‘Sense the so forth Tas te truth, stice te ater: ind in is Li less For, "aki seams 19 — be more prudent because exeggeotions give Ganoyench, Bor those who represent eae Selves as being greater Wan ‘hey te, are @ ‘bre of annoys to other, since they Sem eas These Wd evo Tot whch kat We proceed tas to the Fourth Ar Osjuction 1. Tt seems tat the ses does nob ince 0 that which 1 Tes fs one asus flshood by saves more, ies one by soying lets Oak e's mo more BERS RE ease ae ton ce tay geet to defer vo otaers Ey tuer moderation. Hlenor the Apostle says Gare) thoagefstnté havea mind glory, T stall not be joash: for fui sy Reich Bi foun, et oon hone Bako eso a ch he seh ine, dhe extreme rther than to the on angting he hereth from me Bera the Teer that the virtues meas is” Secondly, ove may Tachine te what isles OTE % Re ogc extene tha to the ahert by denying So sip say tht Sat fein we TS ear to daring than to ong to this 1s bese Sply falsehood And yee this, wo Tepuenant to the fru, ot indeed 03 regu the proper sapect of tru, bat 33 segarde th sopee of pradene, wach should be scepuarded ia Sl the virtues, or sizce ia faugh get and Is annoying’ others ‘epagnant © cd xo chink oc boas that one fas Wt mean. Therefore trzth does not more Feline to that which 's less. coke the truth for ‘mount to eal to subtract theres from: god (0 forsake the truth for tha" * wibat one Ba ugnant "This sutfiees for the Replies to the Objec- because truth i QUESTION 110 Of the Vices Opposed to Truth, and First of Lying (In Four Artices) We must now consider fhe views oppased to inst ARTICLE feud, ond’ (0) ‘ying: (2) simulation or water dying Is Amys Oppned te Tit bee yng thers ae four ets We proceed thus to the Pvt Articles (Gh Whether tpiag a5 con OBjeciioe 1, Te seems shat Wing is not ek? always oppossa (0 troth. 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Hence the Apostle, though be dig not goto Corinth, whither’ be bad promised to g0 (2 Cor. 1), ‘bstecies bad area Wh Im the, contrara, Tt is weltten (Boe Ts): Be nae wi ng to make any mares Whether Every is eo Si? We proceed thus fo the Third Article — ved (oe so 1) the dugiter of my regard to the age ‘itr Lg from the very to him on eto de Be was Enos, Isaacs of the speate veswlts om any singe delace St orn eo spoken in a anjatiea) sense, does ie deceive by the. way Dionysius asserts (Diz. Nomi). Now ae bgesuse, to wit, the latter's bithright was iy 30 the bypetba eatin of sts gems see an Cro die Oy right: and Fe mace ase of tls expressions, with which ‘oh undse malts. Fot 2 wots th being moved ty the spitit of Ey Wu: reas, oo Supating cctual sts, Bet e listo do uratloaly: Beconaeexery Latent mal bs relored £9 the thing neted Gnd won @ thing fr done or Said figuratively, however, are commenced in the H'staos thet thgse fo whom ies tendered se Serprares, not on ancoune of perfect Virtus, devsiend if fo sigt/y, Rtt'fr 2 certain virtuous dkpositon, seas ‘ ‘wes ong to some pratseworty sent fours asriens snovel odo earain us retry Us te © Mtl Bat sat jocks e price sae eee be canst We proced thus to the Fourth Arti soniich end she exposes Objection 1. Tk scems that every Sod yet ‘oe might also mortal sin Tor iis wolten yer Words conlain truth ib some wile destroy all thal speck 2 yas sense ne Elbe Phe mcue te eh ‘Reply O8).& A lie ie sinful not only be- es one's neighbor, bu: als0 of its inordinateress, of stated abot inthe Article, Now ee of anything fo good vosuls trom a sompitte cease. iy words something that io aot ia Obj. 2. Further, no one is revaréed by Hence the Palloopber sys 7 God fr‘sn, But te midwives of Egypt were that ying fe tel fewatded by God for lie, ior tiestcea at while syuthfunest #0" s0ad praise, “Therefore every ls ia Rogaine Geers (Coa ind be Giga o any corn Sitar ota ‘ey oly men ‘ £ eof av EPPand se) we are told hat Abraham ealdaf {£42 vould be deprived of ‘hat he was his sister, Jaco also Based on the author Hes when he std that be was Essty and yet ‘22 Words of cr bie received a blesing (Gen, tu ported ithe Gaspal a ote Sared wit bssing (Gen. so Eee not coosttite a fe, Hence A co Holofenes."Therore not eviry le sin. j. 4, Furthar, ons ought to choose the ‘Farther, whatever is against a prox ‘he derslogue i a mortal sin. Now conclude that ko ih in order vo avoid Of injury oF delects from Iyfng fs dgatace this precest of the daecalogue: jan eels of 2 iab, le toe whole 77ebled mo mallor y lovfel to statin odes to give an Thou shalt net Beor fates finest. Theretore gb, est the whole j"Cepretsed. Hence ft fs evident, ot he acés st pethape in a cage of nosesity hen i 4 mortal Sn "Sone by rising except pethaps y usm Dy eit istot awful Obj. 5, Further, Augustine says (De Bid.) that we i someone fags are common. ‘There 278d eptian avs persis mise an op (HR. At Fe opinion ns person mig an aed m: DELS in ade ed chil Stic Te ake ie PEatinay levblly Ue ae snort ric thing ‘Sanaa whateee Nevertveles lsum: hg, sac forsoih heithes the poron as Se Zag 4 ind fo do wnat he promises, of fafguty. Now a0 ofe js sac to break his Btequse be does not speak comtrary {o What faith or so be guilty of iaguity, for 8 venis] ce ie is expressly. stated (Exod an ‘mideraes Fhe does not Keep his sin, ‘Therefore no lc is ¢ veoal feared God, ite But the. promige, ‘be seems 10 act witout faith in O0j. 4. Further, the eternal reward is not tgege Pheneiss his Inind. He may, however, be ex- loct cave for a mortal tin, Now, for a He the Repl "a Augustine gaged for two feasons Fi fteraal reward as lost, being exchanged for Obi. 6. Forces, apparently a We fs a sin obseriet ‘the deece of * ed something temporal meed, For Gregory says Moral hecause thereby te deceive 08 exta feemples of | he sinned in. prom Sell Ut ge learn, joe the reward af the ‘wheretore Augustine says (LIS. De Mend sat): pests 3 fee thst id, Secondly, ft circum Jidvives shat the sh offing desoracs: since Whesver itis tha there is any toad Euch petsons were lars if, however, any of ranged with regard 'o persons and the B for their Bone that is not a sin deceives himself shomefully, thet statements appear to be untruthful, we ress iz hand. For, as Seneca states (De Benef. sce he deoms tinsel on horeH! man wien ust understand such statemen's for a man tg be bound to Keep a prom dhe deceives others. Yet not every lie ts 2 igurative and prophetic. Hence, Augucine ie nesnesty foe even cause of cee ice to one is decelved says (Ls. De Mend, toe, cits We mast be: hanged ol bye jocose whatever is related of thoze who, ingesince he promised wéat ke i are ied, not wit fn propietical times, are mentored os beseg rend, Ade. circumstances being sakeo for least of Mes is & moval sin lieved, but merely for ‘eorthy of credit, wes dowe ond said by there ranted—nor wes he faithless fn aot ke ure, Hence aguin we 3, 2 by sh sranted- te faith Obj. 5. Parther, Augustine says (Lib. 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(82 eran st 124A Jo ArENUCD om vag ee fatis ox Suma 10 speep 40 suits Aoqdi 0 zu suet] GEN x hence apenr oe outs Gove urs; —eapsay gtny 94r OF SUH rae Tee) wosy 2uDoRTP SurmiowOs spiow fa i oh epnay Ksosuga sf 2 Se ent (Bay ‘Sosy spose one tq ‘plow Aso 10u 218 Bois peomino wot “st su0 58 ons oq oy SUES osagho 4 (PHANG I sash 04 SEu0}0 1 Shoge paiels Sy ‘yoy genus to the secvice of God, and seeks By ‘beir means to please, aot God but man, Re simulates @ right tention which he has aot, Wherefore: Gregory. says. (Moral. xxxi) that iypocrites make God's intarasts subsoresont 10 worldly purposes, vince by meading 2 show of tantly conduct they seek, not t0 turn men '0 God, but 10 draw to themsotoes the applaure of ier opgrovat: and so they make @ lying srotense of aving @ good ‘atention, which HYPOCRISY Pe On the contrary, All ss stated above (A.D. 165 they have not, although they do fe go a food deed without doing ‘Reply Obj. 2. The habit. opposed sgstanee The religous or the cecal hak, Bypoctiy is ‘tesa sits herby ones bound “0 Efi tes of pufarton "And so. wet a habit of holiness, with the Hane way ety, is alvext apposition or iy yf be garisered mith ey, species of the act, and ths So perce on ths act's proger obiect, Wherefore Ete hypocrisy is Mind 9! lssime ston Betis O85 svaeeby 2 an silat s charter she eto hinge sign, the tot sy as sated in the preceding hee by wey of Sccoidiogy fellows’ chat iu cect opposed ore siateby eraia hows imei in signiged, the sign’ and tke outward words, of deeds, ie objects are consisered ix every ie asa sign THIRD ARTICLE 2 ees iy MP nce neapes Pact tne Re Hence bs ype We proceed tha to the Third Article — Te seems that Rypocrisy is over nays apparent ard not fppoctsy wich posed to truth, Farther, the species of moral act ian fom thin ade Now he end ot hypectigy ie the acquisition of gaia ot igs wberedore a goss cn Job se, 17% So the hape of the Esper 5} trough cove aansts bo tabs by alone, aya A By poe, has the Latin hae i, @ dtcimadater, cious ti] for thoodsh ders of Being onoved for holier, though tlt o} wicked. ‘ress, he seals does no! on one diag inwardly, and 3 ‘opposed tg truth seems outrardly Fay or disimlation, "esly Obj. 3. Gain or glory isthe remote rm § Gegecrs Morte, Dh, XVIE and fravd to Simplicity. Now dare dinecred chiefly to docep- ‘9 lary. Dut rather to prudence 0 of simpli virtue of truth as. stated aber (ad 4). 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Kreatdoo oa oud a ONSYOR soak 389 S3DIA GN SBMA a ua bey tS,298 An E Pe AIL VIRTUES AND VICES 1663, 1669 IRONY Pe UM 198 Aet 2 officious nor a jocose li ‘a to evoid pride, eoording tp the Philosc- avoid. pride. Hence Augustine says (Tract. Test be a mlsciew mes, however, 2 man breaks ot i Ghar (Bitte. 8.7). Thereore tony is not & in Joan.) = Sis mot arrogance 4p ar to ‘Therefore seemingly it fs always a mortal sin 3 ‘and for this | Er, forsake trati: aod Gregory says (3i0ra. (On the contrary, Boas very reason he Would seer to be'aiming at tae On 0 sygustine suys (De Verb. evi 5) thas it dea reckless hemality thot om Geception and injury of his neighbor’ here: pail, Sern, xu): If thou lest on cozount tangles itself “eth Us 7 8 0 fore boasting of fais ind is more Likely to be gf bums tart net 2 sioner before but is sometimes 2 ¥ 4 mortal sin. Hence the Pailocopher says ying, How tase Saconte one by tying. Sec0ND ARTICLE perloct avoid. For Gregory saye (Aforal that 2 mor who Boats forthe "7 iuocer tt, To speak so 28 £0 Delite Wrather Inn Is 8 Less Grievous Sin than Boasting? $6) that 2 Belongs fo whe oar9 perfect bp outward deeds 29 19 er hoor. Yet its coh alwys thor, th Sewardly wpijted dy a moctal sia Because the & lhe proise owerded them, Therelore boasting as not to injure axother man ‘Reply OB}. L. To bast im order to sir yp quarzee i mortal sin, Buti baopene some. | am ane who boasts jor qgvalf may occur in two ways. First so ¢s ne waar sceals We proceed thus to te Second Article: EA, 5 eeele bak discovers Objection 1. Tt seoms that irony is not lessee thinge of himselé the pres: ess gtievous sin then For each 0 sfiige poreelvess To ther Ios sia through forsaking truth, which ay does not belong to ia kind of equality, But one does zot (or EBPs forwaking tie titty for instance by 08}. 7. Further, according to the Philos ‘Reply Obj. 2. This gloss speats of boasting ing eo bi ag mean the exist- pher (Ethic sorties Bost as arising from pride that is a mortsi sin. | ‘ence of which in himself he coes not perceive, ‘But boast not irony. Paaret yre irony to God's glory—thus it is said i Repiy Obj. 3. Bossting does aot always | or by denying something great of himself, is not a less grievous sin than bos of the king of Tyre (Ezech, sx ye TAY involve a mischievous heart és Blted xp, ang thew hase said: [ am inselé t0 Obj. 3. Porter, i is but only where fe aie me i speak tow, trust reese. he pect this pertains to fouy, ands always 25) Goo—or contrary to the love of our neighbor, Ea. 7 Dacense there are seven rischiels im His ear! as when a man whlle boisting of biase ough mere pleasure in boasting, 1s ‘Reply 08}, 2, There is a twofold wisdom to speak low. There breaks out inte invectives againet ty 29 thing t0 do, as tke Philosopher se- and «twofold folly. For there is a wistom ‘old of tae Pharisee who said {Luke Lam not as the rest o} man, extortionert, x ,adulverevs, 1 atzo ie ohie publican, Some imés ft fa venial sin, whea, to Wt, @ man boasts of things that ate agalast neither God marke (2 Wherefore ie amounts ng to Goe, which has Saman or wor)ly vam enone you tern 1 be woe bn Tet him become & joo! that he way 06 ‘would be against the ive,’ But there is another wisdom that ‘neighbor ‘Wher alone eught our worldly, which as the same text goes on to Secondly, bbe considered with rogard he ft God. Accordingly, Be ‘peise, or the desire of "To boast for the sake of glory or gain seems at ‘is strengunened by God acknow a lie about a matter lor! and thon if ie procsess to invelve an offclovs lle; Srovided it be ont —humgelf to be most foolsh Inthe, ext from such va ury to others, for thea it would at gf men, because, to wit, be despises human morta sia, then ‘the boastlag fnce become a mischievous Le fhings ‘which Bumsn’ wisdom seeks, Hence Ee eee quoted continues, aud the wisdom of th ms, and farther 0m, basting. Te about ave baown the seicace of the sant Ey otls, or by any ce utnard Sars QUESTION 173 Te eer ogc cepled that the wicdom of namely, about matters sBecting the person egal fe mest part boasting. proceeds ‘notte, nately, tbe cee of ocr wheteae ony arses om 2 . amar i i whi i aequted by buman ee eee son, ¥) ie ‘the ‘wisdom of the saints is that (in Teo Articles Shien i seced by dee igptaton ts ‘Amos denied that be was @ prophet by birth, , Further, Gregory says in o letter aly if elites Himself for ome, other motive, for fall ahort of comma We proceed thus to the First Article‘— to Augustine, bishop of the English (Regist. which is truly a sin, but also instance that he may deceive cunningly: and Oi eee oe iy Sashimi ep SS gi (Rept, SMSO cha ch atic stg np nom toe conte g conse, not ain For to achmroledge one’s alt aiken one te fee TghUousts, WC PStiL tbat“ Reply Obj. 1. "Tas argument applies to Sees ae eas ae Sea Sin wie Beit 0d ge BS a ooo pele Hom gee Sele ge ES LT oy ska Si aden Hany ete mat be tense ss equal, ‘any way’ at al in order to FP Brcellence i twofold: one see ton th eine of te Sos on of te Gretk nova, wheats it ig erived enssition of