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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 CXXIV.

OF MARTYRDOM.

Article II.

§ 2. The first and principal motive of martyrdom is charity, acting in the capacity of the virtue commanding; but fortitude is its proper motive in the capacity of the virtue eliciting.1 Martyrdom then is a display of both virtues. But the merit of it comes of charity, like the merit of every other act of virtue. And therefore without charity it avails nothing.

Article III.—Is martyrdom the act above all others of greatest perfection?

R. We may speak of an act of virtue in two ways: in one way according to the species of the act itself, as fixed by reference to the virtue that proximately elicits it; and in that way martyrdom, consisting in the due suffering of death, cannot possibly be the most perfect of acts of virtue, because the suffering of death is not praiseworthy in itself, but only inasmuch as it is directed to some good end consisting in an act of virtue, as faith or the love of God: hence that act of virtue, being the end, is the better. In another way an act of virtue may be considered in reference to the prime motive, which is the love of charity; and it is from this relation particularly that an act derives its value as tending to perfection of life, because as the Apostle says: “Charity is the bond of perfection.”1 But of all virtuous acts martyrdom pre-eminently argues the perfection of charity; because a man proves himself to love a thing the more, the more lovable the thing that he despises for its sake, and the more hateful the thing that he chooses to suffer rather than lose it. But of all the goods of the present life man most loves life itself, and contrariwise most hates death, especially a death attended with pain and bodily torments, “by the fear of which,” as Augustine says, “even brute animals are restrained from the greatest pleasures.” And therefore, of human acts, martyrdom is the most perfect of its kind, as being the sign of the greatest charity, according to the text: “Greater love than this no man hath, that a man lay down his life for his friends.”2

§ 1. There is no act of perfection falling under counsel, that in some contingency may not fall under precept, and be of necessity to salvation: as Augustine says that a man falls under the necessity of observing continence by reason of the absence or illness of his wife. And therefore it is not against the perfection of martyrdom, if in some case it is of necessity to salvation.

Article IV.—Is death essential to martyrdom?

R. A martyr is so called as being a witness of the Christian faith, that faith which proposes to us to despise the things that are seen for the things that are unseen. Martyrdom therefore supposes a man to bear witness to his faith, showing in very deed that he despises all present advantages in order to arrive at future and invisible goods. But so long as his bodily life remains to a man, he has not yet shown in very deed his contempt of all the goods of the body. For men are wont to make light of kinsmen and possessions, and even to suffer bodily agonies, to save their lives. Hence it is that Satan urged against Job: “Skin for skin, and all that a man hath he will give for his life.”1 And therefore the essence of martyrdom, full and perfect, requires the suffering of death for Christ.

[1 ]An act is elicited by the virtue to which it immediately belongs, but commanded by a higher virtue which puts in motion the virtue that elicits the act. Cf. II-II. q. 26. art. 7. (Trl.)

[1 ]Coloss. iii. 14.

[2 ]St. John xv. 13.

[1 ]Job iii 4.