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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 LXVIII.

OF WHAT RELATES TO AN UNJUST ACCUSATION.

Article I.—Is accusation a duty?

R. This is the difference between denunciation and accusation, that in denunciation the object is the amendment of a brother, but in accusation the punishment of a crime. Now the punishments of the present life are not ends in themselves, because the final time and place of retribution is not here; but punishments as at present inflicted are things medicinal, tending either to the amendment of the offender or to the good of the commonwealth, the peace whereof is procured by the punishment of offenders. The former of these objects is aimed at in denunciation; the latter properly belongs to accusation. And therefore if the crime has been such as to tend to injure the commonwealth, a man is bound to accusation, provided he can furnish sufficient proof, as belongs to the office of an accuser. But if the crime has not been such as to affect the community at large, or if he cannot furnish sufficient proof, he is not bound to lay an accusation, because no one is bound to that which he cannot duly go through with.

§ 3. To reveal secrets to the evil of an individual is against fidelity, but not if they are revealed for the sake of the public good, which is always to be preferred to private good. And therefore it is not lawful to accept any communication as secret, contrary to the public good.1 However that is not altogether a secret, which is capable of proof by sufficient witness.

Article II.

§ 1. It is difficult to remember a statement word for word on account of the multitude and variety of words. A number of persons hearing the same words would not repeat them alike even after a short interval. And since a slight difference of words alters the sense, therefore, although the judge’s sentence has to be pronounced almost forthwith, still the sentence gains in exactitude and reliability by the accusation being drawn up in writing.2

§ 3. A denouncer does not bind himself to proof: hence neither is he punished, if he fail to prove what he has said. And therefore in denunciation no writing is needed, but it is enough if one verbally denounces the matter to the Church, who according to her office will take steps for the amendment of the erring brother.

Article III.

§ 1. A man ought not to proceed to accusation except upon a point that he is altogether sure of, so that ignorance of fact can have no place there. Still it is not every one that falsely imputes a crime to another that is a malicious accuser, but he only who breaks out into false accusation from malice. For sometimes one proceeds to accusation from mere levity of mind, too easily believing what one hears, and that is rashness. Sometimes again one is moved to accuse by a justifiable error. All these several cases should be distinguished according to the prudence of the judge, so that he should not pronounce him guilty of malicious accusation, who has broken out into false accusation from levity of mind or from justifiable error.

[1 ]See Ethics and Natural Law, p. 232 (Trl.)

[2 ]The absence of written testimonies and oaths in an ordinary domestic quarrel, renders it impossible for inquiry to make certain what the aggrieved and aggrieving parties have severally said and done. (Trl.)