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Objection 1: It would seem that mercy is the greatest of the
virtues. For the worship of God seems a most virtuous act. But
mercy is preferred before the worship of God, according to Osee
6:6 and Mt. 12:7: "I have desired mercy and not
sacrifice." Therefore mercy is the greatest virtue.
Objection 2: Further, on the words of 1 Tim. 4:8:
"Godliness is profitable to all things," a gloss says: "The sum
total of a Christian's rule of life consists in mercy and
godliness." Now the Christian rule of life embraces every virtue.
Therefore the sum total of all virtues is contained in mercy.
Objection 3: Further, "Virtue is that which makes its subject
good," according to the Philosopher. Therefore the more a virtue
makes a man like God, the better is that virtue: since man is the
better for being more like God. Now this is chiefly the result of
mercy, since of God is it said (Ps. 144:9) that "His tender
mercies are over all His works," and (Lk. 6:36) Our Lord
said: "Be ye . . . merciful, as your Father also is merciful."
Therefore mercy is the greatest of virtues.
On the contrary, The Apostle after saying (Col. 3:12):
"Put ye on . . . as the elect of God . . . the bowels of
mercy," etc., adds (Col. 3:14): "Above all things have
charity." Therefore mercy is not the greatest of virtues.
I answer that, A virtue may take precedence of others in two ways:
first, in itself; secondly, in comparison with its subject. In
itself, mercy takes precedence of other virtues, for it belongs to
mercy to be bountiful to others, and, what is more, to succor others
in their wants, which pertains chiefly to one who stands above. Hence
mercy is accounted as being proper to God: and therein His
omnipotence is declared to be chiefly manifested [Collect, Tenth
Sunday after Pentecost].
On the other hand, with regard to its subject, mercy is not the
greatest virtue, unless that subject be greater than all others,
surpassed by none and excelling all: since for him that has anyone
above him it is better to be united to that which is above than to
supply the defect of that which is beneath. Hence, as regards man,
who has God above him, charity which unites him to God, is greater
than mercy, whereby he supplies the defects of his neighbor. But of
all the virtues which relate to our neighbor, mercy is the greatest,
even as its act surpasses all others, since it belongs to one who is
higher and better to supply the defect of another, in so far as the
latter is deficient.
Reply to Objection 1: We worship God by external sacrifices and
gifts, not for His own profit, but for that of ourselves and our
neighbor. For He needs not our sacrifices, but wishes them to be
offered to Him, in order to arouse our devotion and to profit our
neighbor. Hence mercy, whereby we supply others' defects is a
sacrifice more acceptable to Him, as conducing more directly to our
neighbor's well-being, according to Heb. 13:16: "Do not
forget to do good and to impart, for by such sacrifices God's favor
is obtained."
Reply to Objection 2: The sum total of the Christian religion
consists in mercy, as regards external works: but the inward love of
charity, whereby we are united to God preponderates over both love and
mercy for our neighbor.
Reply to Objection 3: Charity likens us to God by uniting us to
Him in the bond of love: wherefore it surpasses mercy, which likens
us to God as regards similarity of works.
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