Whether Evil Is Properly the Motive of Mercy?
Objection 1: It would seem that, properly speaking, evil is not the
motive of mercy. For, as shown above (Q. 19, A. 1; I-II, Q. 79, A. 1,
ad 4; I, Q. 48, A. 6), fault is an evil rather than punishment. Now
fault provokes indignation rather than mercy. Therefore evil does not
excite mercy.
Obj. 2: Further, cruelty and harshness seem to excel other evils. Now
the Philosopher says (Rhet. ii, 8) that "harshness does not call for
pity but drives it away." Therefore evil, as such, is not the motive
of mercy.
Obj. 3: Further, signs of evils are not true evils. But signs of
evils excite one to mercy, as the Philosopher states (Rhet. ii, 8).
Therefore evil, properly speaking, is not an incentive to mercy.
_On the contrary,_ Damascene says (De Fide Orth. ii, 2) that mercy is
a kind of sorrow. Now evil is the motive of sorrow. Therefore it is
the motive of mercy.
_I answer that,_ As Augustine says (De Civ. Dei ix, 5), mercy is
heartfelt sympathy for another's distress, impelling us to succor him
if we can. For mercy takes its name _misericordia_ from denoting a
man's compassionate heart (_miserum cor_) for another's unhappiness.
Now unhappiness is opposed to happiness: and it is essential to
beatitude or happiness that one should obtain what one wishes; for,
according to Augustine (De Trin. xiii, 5), "happy is he who has
whatever he desires, and desires nothing amiss." Hence, on the other
hand, it belongs to unhappiness that a man should suffer what he
wishes not.
Now a man wishes a thing in three ways: first, by his natural
appetite; thus all men naturally wish to be and to live: secondly, a
man wishes a thing from deliberate choice: thirdly, a man wishes a
thing, not in itself, but in its cause, thus, if a man wishes to eat
what is bad for him, we say that, in a way, he wishes to be ill.
Accordingly the motive of _mercy,_ being something pertaining to
_misery,_ is, in the first way, anything contrary to the will's
natural appetite, namely corruptive or distressing evils, the
contrary of which man desires naturally, wherefore the Philosopher
says (Rhet. ii, 8) that "pity is sorrow for a visible evil, whether
corruptive or distressing." Secondly, such like evils are yet more
provocative of pity if they are contrary to deliberate choice,
wherefore the Philosopher says (Rhet. ii, 8) that evil excites our
pity "when it is the result of an accident, as when something turns
out ill, whereas we hoped well of it." Thirdly, they cause yet
greater pity, if they are entirely contrary to the will, as when evil
befalls a man who has always striven to do well: wherefore the
Philosopher says (Rhet. ii, 8) that "we pity most the distress of one
who suffers undeservedly."
Reply Obj. 1: It is essential to fault that it be voluntary; and in
this respect it deserves punishment rather than mercy. Since,
however, fault may be, in a way, a punishment, through having
something connected with it that is against the sinner's will, it
may, in this respect, call for mercy. It is in this sense that we
pity and commiserate sinners. Thus Gregory says in a homily (Hom. in
Evang. xxxiv) that "true godliness is not disdainful but
compassionate," and again it is written (Matt. 9:36) that Jesus
"seeing the multitudes, had compassion on them: because they were
distressed, and lying like sheep that have no shepherd."
Reply Obj. 2: Since pity is sympathy for another's distress, it is
directed, properly speaking, towards another, and not to oneself,
except figuratively, like justice, according as a man is considered
to have various parts (Ethic. v, 11). Thus it is written (Ecclus.
30:24): "Have pity on thy own soul, pleasing God" [*Cf. Q. 106, A. 3,
ad 1].
Accordingly just as, properly speaking, a man does not pity himself,
but suffers in himself, as when we suffer cruel treatment in
ourselves, so too, in the case of those who are so closely united to
us, as to be part of ourselves, such as our children or our parents,
we do not pity their distress, but suffer as for our own sores; in
which sense the Philosopher says that "harshness drives pity away."
Reply Obj. 3: Just as pleasure results from hope and memory of
good things, so does sorrow arise from the prospect or the
recollection of evil things; though not so keenly as when they are
present to the senses. Hence the signs of evil move us to pity, in so
far as they represent as present, the evil that excites our pity.
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