Article II. On Vindication

610. Notion. Vindication strictly taken is the avenging of an injury through some penal evil inflicted upon the sinner; or, more briefly, the return of penal evil for culpable evil. St. Augustine,¹⁰⁶⁷ following Cicero, defines the virtue of vindication as "the virtue through which violence or injury, and altogether everything that will be harmful, is repelled by defending or avenging." Just as gratitude returns to one's neighbor a good work received, so vindication compensates for an evil inflicted by one's neighbor. Vindication has two acts: one principal, namely, to avenge injuries committed; the other secondary, to prevent intended injuries.

Vindication is a special virtue. For where there is in man some natural inclination which can easily be deflected from the right way, a special virtue is necessary. Now man has a natural inclination to avenge injuries suffered and to defend himself against future injuries. This inclination can easily deviate either by excess or by defect. Therefore a virtue is necessary which restrains this inclination in the mean; and this virtue is vindication.

The motive for which vindication is taken must, however, be noted. For if someone takes vindication with the end that evil be inflicted upon the sinner, it is not a virtue but a sinful act of hatred; if someone takes vindication so that the evildoer may be amended, it is an act of charity, namely, of fraternal correction; if so that public tranquility may be preserved, it is an act of legal justice; if for the honor of God, it is an act of religion; if a judge or superior takes due vindication, it is an act of vindicative justice;¹⁰⁶⁸ finally, if a private man seeks vindication so that there may be some reparation for the injury committed and satisfaction of the injured party, it is an act of the virtue of vindication.

An act of vindication ordinarily cannot indeed be exercised by a private man, but by legitimate public authority, for no one can punish another unless he is his superior; nevertheless, if it is a question of lesser punishments, the permission of the legitimate superior can rightly be presumed, so that even a private man can take lawful vindication. Thus, for example, it does not appear unlawful to give a light slap to a boy who has inflicted some injury.

In practice it is rarely expedient that a private man take or seek vindication, because beneath the appearance of sought equity there often lies excessive self-love or, what is worse, hatred of one's neighbor. Hence vindication is customarily called a little virtue, and it is advised rather to forgive the offenses of one's neighbor than to punish them, unless, however, the charity of God or of one's neighbor, or the public good, demands reparation for the injury.

¹⁰⁶⁷ De diversis quaest. 83, q. 31 (Migne, Patr. lat. 40, 21). In the German language vindicatio can perhaps be called Ahndung zur gerechten Selbstbehauptung [punitive redress for just self-assertion].

¹⁰⁶⁸ Cf. S. theol. 2, 2, q. 80, a. un. ad 1.

611. Opposed vices. Two vices are opposed to the virtue of vindication: one by excess, namely, the vice of cruelty or savagery; the other by defect, namely, excessive leniency in punishing. Let him who desires more concerning the virtue of vindication consult St. Thomas¹⁰⁶⁹ or Billuart.¹⁰⁷⁰

¹⁰⁶⁹ Ib., q. 108.

¹⁰⁷⁰ De virt. iust. annexis diss. 3, a. 3.