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• Aquinas Ethicus, Or the Moral Teaching of St. Thomas, Translated From the Summa.: Second Division, Or Secunda Secundæ.
• Question Xlvii.: of Prudence. 1
• Question Xlviii.: of the Parts of Prudence.
• Question Lv.: of the Prudence of the Flesh.
• Question Lvii.: of Right. 2
• Question Lviii.: of Justice. 1
• Question Lix.: of Injustice.
• Question Lx.: of Judgment.
• Question Lxi.: of the Parts of Justice.
• Question Lxii.: of Restitution.
• Question Lxiii.: of the Respecting of Persons.
• Question Lxiv.: of Homicide.
• Question Lxv.: of Mutilation of Members.
• Question Lxvi.: of Theft and Robbery.
• Question Lxvii.: of Injustice In a Judge.
• Question Lxviii.: of What Relates to an Unjust Accusation.
• Question Lxix.: of Sins Against Justice On the Part of the Accused.
• Question Lxx.: of Injustice In the Person of the Witness.
• Question Lxxi.: of Injustice On the Part of Counsel At Law.
• Question Lxxii.: of Injurious Language Out of Court, and First of Contumely.
• Question Lxxiii.: of Detraction.
• Question Lxxiv.: of Mischief-making.
• Question Lxxvi.: of Cursing.
• Question Lxxvii.: of Fraudulent Dealing In Buying and Selling.
• Question Lxxviii.: of the Sin of Usury That Is Committed In Loans. 3
• Question Lxxix.: of the Integral Parts of Justice, Which Are to Do Good and Turn Away From Evil.
• Question Lxxx.: of the Potential Parts of Justice.
• Question Lxxxi.: of Religion.
• Question Lxxxii.: of Devotion.
• Question Lxxxiii.: of Prayer.
• Question Lxxxiv.: of the Exterior Acts of Divine Worship.
• Question Lxxxv.: of Sacrifice.
• Question Lxxxvi.: of Offerings.
• Question Lxxxviii.: of a Vow Whereby Something Is Promised to God.
• Question Lxxxix.: of Oaths.
• Question XCI.: Of the Taking of the Divine Name to Invoke It In Prayer Or Praise.
• Question XCII.: Of Vices Opposed to Religion, and First of Superstition.
• Question XCIII.: Of the Species of Superstition; and First of Superstition By Undue Worship of the True God.
• Question XCIV.: Of Idolatry.
• Question XCV.: Of the Superstition of Divination.
• Question XCVI.: Of Superstitious Observances.
• Question XCVII.: Of Tempting God.
• Question XCVIII.: Of Perjury.
• Question XCIX.: Of Sacrilege.
• Question C.: Of Simony.
• Question CI.: Of Natural Affection.
• Question CIV.: Of Obedience.
• Question CVI.: Of Gratitude.
• Question CVII.: Of Ingratitude.
• Question CVIII.: Of Vengeance. 1
• Question CIX.: Of Truthfulness.
• Question CX.: Of Vices Opposed to Truthfulness, and First of Lying.
• Question CXI.: Of Simulation and Hypocrisy.
• Question CXII.: Of Boasting.
• Question CXIII.: Of Self-depreciation.
• Question CXIV.: Of the Friendliness That Is Called Affability.
• Question CXV.: Of Flattery.
• Question CXVI.: Of the Spirit of Contradiction.
• Question CXVII.: Of Liberality.
• Question CXVIII.: Of Covetousness.
• Question CXIX.: Of Prodigality.
• Question CXX.: Of Equity.
• Question CXXIII.: Of Fortitude.
• Question CXXIV.: Of Martyrdom.
• Question CXXV.: Of Fear.
• Question CXXVI.: Of Insensibility to Fear.
• Question CXXVII.: Of Fiery Daring. 1
• Question CXXVIII.: Of the Parts of Fortitude.
• Question CXXIX.: Of Magnanimity. 1
• Question CXXX.: Of Presumption. 1
• Question CXXXI.: Of Ambition.
• Question CXXXII.: Of Vainglory.
• Question CXXXIII.: Of Pusillanimity.
• Question CXXXIV.: Of Munificence. 2
• Question CXXXV.: Of Petty Economy.
• Question CXXXVI.: Of Patience.
• Question CXXXVII.: Of Perseverance.
• Question Cxli.: of Temperance.
• Question Cxlii.: of Vices Opposed to Temperance.
• Question Cxliii.: of the Parts of Temperance In General.
• Question Cxlv.: of Propriety.
• Question Cxlvi.: of Abstinence.
• Question Cxlvii.: of Fasting.
• Question Cxlviii.: of Gluttony.
• Question Cxlix.: of Sobriety.
• Question Cl.: of Drunkenness.
• Question Cli.: of Chastity.
• Question Clii.: of Virginity.
• Question Cliii.: of the Vice of Luxury.
• Question Cliv.: of the Parts of Luxury.
• Question Clv.: of the Potential Parts of Temperance; and First of Continence. 1
• Question Clvi.: of Incontinence.
• Question Clvii.: of Clemency and Meekness.
• Question Clviii.: of Irascibility.
• Question Clix.: of Cruelty.
• Question Clxi.: of Humility.
• Question Clxii.: of Pride.
• Question Clxvi.: of Studiousness.
• Question Clxvii.: of Curiosity.
• Question Clxviii.: of Modesty, Or Decorum, In the Outward Movements of the Body. 2
• Question Clxix.: of Modesty In Dress.
• Question Clxxxii.: of the Comparison of the Active Life With the Contemplative.
• Question Clxxxiii.: of Offices and Various States of Men In General.
• Question Clxxxiv.: of What Relates to the State of Perfection In General.
• Question Clxxxvi.: of the Things In Which the Religious State Properly Consists.
• Question Clxxxvii.: of the Things Proper For Religious to Do.
• Question Clxxxviii.: of the Variety of Religious Orders.
• Question Clxxxix.: of the Entry Into Religion.
• By the Same Author.

QUESTION LXV.

OF MUTILATION OF MEMBERS.

Article I.—Can mutilation in any case be lawful?

R. As by public authority one is lawfully deprived of life altogether for certain graver offences, so is he deprived of a member for lesser transgressions. This however is not lawful to any private person, even with the consent of the party whose member it is: because thereby an injury is done to the community, to whom the man belongs and all parts of him. But if a member by its unsoundness is in a way to corrupt the whole body, then it is lawful, at the wish of him whose member it is, to amputate the unsound member for the preservation of the body as a whole: for to every man is committed the care of his own preservation.

§ 1. There is no reason why what is against a particular nature may not be according to universal nature; as death and corruption in natural things are against the particular nature of the organism that is corrupted, but accord well with universal nature. And so to mutilate a man of a member, though it be against the particular nature of the body that suffers mutilation, is still according to natural reason in view of the common good.

§ 3. A member is not to be cut off for the bodily welfare of the person as a whole, except when there is no other way of succouring the body as a whole. But for spiritual welfare succour is always at hand by other means than by the cutting off of a member, seeing that sin is subject to the will. And therefore in no case is it lawful to cut off a member for the avoidance of any sin whatever. Hence Chrysostom says: “Not by cutting off of members, but by the breaking off of evil thoughts: for he is under a curse who cuts off the member: murderers they are who venture on such things.”

Article II.—Is it lawful for fathers to flog their sons?

R. By flogging hurt is done to the body of the person flogged, otherwise however than in the case of mutilation: for mutilation takes away the integrity of the person, but flogging merely gives pain to the sense. It is lawful to no one to do any hurt to another otherwise than by way of punishment for justice’ sake. But no one justly punishes another, unless he be subject to his jurisdiction. And therefore it is not lawful to beat another, except in him who has some authority over the person beaten. And because the son is subject to the authority of his father, the father may lawfully flog his son.

§ 1. Anger being a desire of vengeance, the passion is especially excited when a sufferer thinks himself ill-treated unjustly. And therefore the prohibition addressed to fathers,1 that they should not provoke their children to anger, does not forbid their flogging their sons by way of maintenance of discipline, but only forbids excessive floggings.

§ 2. The greater authority ought to have the greater power of coercion. Now as a State is a perfect community, so the ruler of the State has perfect coercive power; and therefore he can inflict the irreparable penalties of death or mutilation. But a father, being the head of a family, which is an imperfect community, has an imperfect power of coercion in the way of lighter penalties, which do no irreparable hurt; and such is flogging.

§ 3. To render discipline to one willing to receive it, is lawful to any man. But to apply discipline to an unwilling subject, belongs to him alone who has another entrusted to his charge.

Article III.—Is it lawful to put a man in prison?

R. Among goods of the body three are discernible in order. The first is the wholeness of the person, which is impaired by killing or mutilation. The second is pleasure, or repose of sense, with which repose beating, or anything that gives pain to sense, is inconsistent. The third is the movement and use of the limbs, which is hindered by bonds, or prison, or any detention. And therefore to imprison any one, or otherwise detain him, is unlawful except it be done in course of justice, either as a punishment, or as a precaution for the avoidance of some evil.

§ 1. A man who abuses the power given him, deserves to lose it; and therefore the man who has sinfully abused the free use of his limbs, is a suitable subject for imprisonment.

§ 3. It is lawful for any one to hold back a man for a time from doing there and then an unlawful act; as when one holds back another from casting himself headlong, or from committing assault. But absolutely to lock a man up, or put him in fetters, belongs to him alone who has general control over the life and actions of another: because thereby the party is hindered, not only from doing evil, but also from doing good.

[1 ]Ephes. vi. 4.