Whether There Can Be Virtue and Vice in Connection with Outward
Apparel?
Objection 1: It would seem that there cannot be virtue and vice in
connection with outward apparel. For outward adornment does not
belong to us by nature, wherefore it varies according to different
times and places. Hence Augustine says (De Doctr. Christ. iii, 12)
that "among the ancient Romans it was scandalous for one to wear a
cloak with sleeves and reaching to the ankles, whereas now it is
scandalous for anyone hailing from a reputable place to be without
them." Now according to the Philosopher (Ethic. ii, 1) there is in us
a natural aptitude for the virtues. Therefore there is no virtue or
vice about such things.
Obj. 2: Further, if there were virtue and vice in connection with
outward attire, excess in this matter would be sinful. Now excess in
outward attire is not apparently sinful, since even the ministers of
the altar use most precious vestments in the sacred ministry.
Likewise it would seem not to be sinful to be lacking in this, for it
is said in praise of certain people (Heb. 11:37): "They wandered
about in sheepskins and in goatskins." Therefore it seems that there
cannot be virtue and vice in this matter.
Obj. 3: Further, every virtue is either theological, or moral, or
intellectual. Now an intellectual virtue is not conversant with
matter of this kind, since it is a perfection regarding the knowledge
of truth. Nor is there a theological virtue connected therewith,
since that has God for its object; nor are any of the moral virtues
enumerated by the Philosopher (Ethic. ii, 7), connected with it.
Therefore it seems that there cannot be virtue and vice in connection
with this kind of attire.
_On the contrary,_ Honesty [*Cf. Q. 145] pertains to virtue. Now a
certain honesty is observed in the outward apparel; for Ambrose says
(De Offic. i, 19): "The body should be bedecked naturally and without
affectation, with simplicity, with negligence rather than nicety, not
with costly and dazzling apparel, but with ordinary clothes, so that
nothing be lacking to honesty and necessity, yet nothing be added to
increase its beauty." Therefore there can be virtue and vice in the
outward attire.
_I answer that,_ It is not in the outward things themselves which man
uses, that there is vice, but on the part of man who uses them
immoderately. This lack of moderation occurs in two ways. First, in
comparison with the customs of those among whom one lives; wherefore
Augustine says (Confess. iii, 8): "Those offenses which are contrary
to the customs of men, are to be avoided according to the customs
generally prevailing, so that a thing agreed upon and confirmed by
custom or law of any city or nation may not be violated at the
lawless pleasure of any, whether citizen or foreigner. For any part,
which harmonizeth not with its whole, is offensive." Secondly, the
lack of moderation in the use of these things may arise from the
inordinate attachment of the user, the result being that a man
sometimes takes too much pleasure in using them, either in accordance
with the custom of those among whom he dwells or contrary to such
custom. Hence Augustine says (De Doctr. Christ. iii, 12): "We must
avoid excessive pleasure in the use of things, for it leads not only
wickedly to abuse the customs of those among whom we dwell, but
frequently to exceed their bounds, so that, whereas it lay hidden,
while under the restraint of established morality, it displays its
deformity in a most lawless outbreak."
In point of excess, this inordinate attachment occurs in three ways.
First when a man seeks glory from excessive attention to dress; in so
far as dress and such like things are a kind of ornament. Hence
Gregory says (Hom. xl in Ev.): "There are some who think that
attention to finery and costly dress is no sin. Surely, if this were
no fault, the word of God would not say so expressly that the rich
man who was tortured in hell had been clothed in purple and fine
linen. No one, forsooth, seeks costly apparel" (such, namely, as
exceeds his estate) "save for vainglory." Secondly, when a man seeks
sensuous pleasure from excessive attention to dress, in so far as
dress is directed to the body's comfort. Thirdly, when a man is too
solicitous [*Cf. Q. 55, A. 6] in his attention to outward apparel.
Accordingly Andronicus [*De Affectibus] reckons three virtues in
connection with outward attire; namely "humility," which excludes the
seeking of glory, wherefore he says that humility is "the habit of
avoiding excessive expenditure and parade"; "contentment" [*Cf. Q.
143, Obj. 4], which excludes the seeking of sensuous pleasure,
wherefore he says that "contentedness is the habit that makes a man
satisfied with what is suitable, and enables him to determine what is
becoming in his manner of life" (according to the saying of the
Apostle, 1 Tim. 6:8): "Having food and wherewith to be covered, with
these let us be content;"--and "simplicity," which excludes excessive
solicitude about such things, wherefore he says that "simplicity is a
habit that makes a man contented with what he has."
In the point of deficiency there may be inordinate attachment in two
ways. First, through a man's neglect to give the requisite study or
trouble to the use of outward apparel. Wherefore the Philosopher says
(Ethic. vii, 7) that "it is a mark of effeminacy to let one's cloak
trail on the ground to avoid the trouble of lifting it up." Secondly,
by seeking glory from the very lack of attention to outward attire.
Hence Augustine says (De Serm. Dom. in Monte ii, 12) that "not only
the glare and pomp of outward things, but even dirt and the weeds of
mourning may be a subject of ostentation, all the more dangerous as
being a decoy under the guise of God's service"; and the Philosopher
says (Ethic. iv, 7) that "both excess and inordinate defect are a
subject of ostentation."
Reply Obj. 1: Although outward attire does not come from nature, it
belongs to natural reason to moderate it; so that we are naturally
inclined to be the recipients of the virtue that moderates outward
raiment.
Reply Obj. 2: Those who are placed in a position of dignity, or again
the ministers of the altar, are attired in more costly apparel than
others, not for the sake of their own glory, but to indicate the
excellence of their office or of the Divine worship: wherefore this
is not sinful in them. Hence Augustine says (De Doctr. Christ. iii,
12): "Whoever uses outward things in such a way as to exceed the
bounds observed by the good people among whom he dwells, either
signifies something by so doing, or is guilty of sin, inasmuch as he
uses these things for sensual pleasure or ostentation."
Likewise there may be sin on the part of deficiency: although it is
not always a sin to wear coarser clothes than other people. For, if
this be done through ostentation or pride, in order to set oneself
above others, it is a sin of superstition; whereas, if this be done
to tame the flesh, or to humble the spirit, it belongs to the virtue
of temperance. Hence Augustine says (De Doctr. Christ. iii, 12):
"Whoever uses transitory things with greater restraint than is
customary with those among whom he dwells, is either temperate or
superstitious." Especially, however, is the use of coarse raiment
befitting to those who by word and example urge others to repentance,
as did the prophets of whom the Apostle is speaking in the passage
quoted. Wherefore a gloss on Matt. 3:4, says: "He who preaches
penance, wears the garb of penance."
Reply Obj. 3: This outward apparel is an indication of man's estate;
wherefore excess, deficiency, and mean therein, are referable to the
virtue of truthfulness, which the Philosopher (Ethic. ii, 7) assigns
to deeds and words, which are indications of something connected with
man's estate.
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