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Objection 1: It seems that piety does not extend to particular human
individuals. For Augustine says (De Civ. Dei x) that piety
denotes, properly speaking, the worship of God, which the Greeks
designate by the term eusebeia. But the worship of God does not
denote relation to man, but only to God. Therefore piety does not
extend definitely to certain human individuals.
Objection 2: Further, Gregory says (Moral. i): "Piety, on
her day, provides a banquet, because she fills the inmost recesses of
the heart with works of mercy." Now the works of mercy are to be done
to all, according to Augustine (De Doctr. Christ. i).
Therefore piety does not extend definitely to certain special persons.
Objection 3: Further, in human affairs there are many other mutual
relations besides those of kindred and citizenship, as the Philosopher
states (Ethic. viii, 11,12), and on each of them is founded a
kind of friendship, which would seem to be the virtue of piety,
according to a gloss on 2 Tim. 3:5, "Having an appearance
indeed of piety." Therefore piety extends not only to one's kindred
and fellow-citizens.
On the contrary, Tully says (De Invent. Rhet. ii) that "it is
by piety that we do our duty towards our kindred and well-wishers of
our country and render them faithful service."
I answer that, Man becomes a debtor to other men in various ways,
according to their various excellence and the various benefits received
from them. on both counts God holds first place, for He is supremely
excellent, and is for us the first principle of being and government.
In the second place, the principles of our being and government are
our parents and our country, that have given us birth and nourishment.
Consequently man is debtor chiefly to his parents and his country,
after God. Wherefore just as it belongs to religion to give worship
to God, so does it belong to piety, in the second place, to give
worship to one's parents and one's country.
The worship due to our parents includes the worship given to all our
kindred, since our kinsfolk are those who descend from the same
parents, according to the Philosopher (Ethic. viii, 12). The
worship given to our country includes homage to all our fellow-citizens
and to all the friends of our country. Therefore piety extends chiefly
to these.
Reply to Objection 1: The greater includes the lesser: wherefore
the worship due to God includes the worship due to our parents as a
particular. Hence it is written (Malach. 1:6): "If I be a
father, where is My honor?" Consequently the term piety extends
also to the divine worship.
Reply to Objection 2: As Augustine says (De Civ. Dei x),
"the term piety is often used in connection with works of mercy, in
the language of the common people; the reason for which I consider to
be the fact that God Himself has declared that these works are more
pleasing to Him than sacrifices. This custom has led to the
application of the word 'pious' to God Himself."
Reply to Objection 3: The relations of a man with his kindred and
fellow-citizens are more referable to the principles of his being than
other relations: wherefore the term piety is more applicable to them.
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