Chapter IV: On Exterior Modesty, Affability, and Eutrapelia

Importance of the argument. We ought to be solicitous about exterior conversation and composition itself. For these are subject to our free will. But since through externals we communicate with others, the diligence of virtue can prepare many goods, while negligence and carelessness can lose many goods or even convert them into positively evil things.

But three virtues especially pertain to our matter: exterior Modesty, Affability, and Eutrapelia.

I. On exterior Modesty. A twofold character of it can be distinguished: composition of the body, and exterior furnishing and adornment.

By suitably composing the body, modesty effects that movements and gestures are such as agree with the agent, according to himself, and with the persons with whom he acts, with the affairs which he treats, and with the places in which he lives (2, 2, q. 168 art. 1).

Let exterior furnishing be simple, adapted to honorable custom, lest by excess it offend the souls of others, especially of the poor; let it be stained by no vain glory or evil end. Concerning the adornment of women, St. Thomas observes (2, 2, q. 169 art. 2): a) zeal for pleasing the husband is lawful for a wife; b) the intention of pleasing by the body cannot lawfully be had by women "who do not have husbands, nor wish to have them, or are in a state of not having them"; c) women who adorn themselves so that they provoke others to concupiscence sin gravely; d) "but if it is from a certain lightness, or even from a certain vanity on account of a certain boasting, it is not always a mortal sin, but sometimes venial."

II. On Affability. Affability is "the virtue by which man is suitably ordered to other men in common conversation, both in deeds and in words, namely, that he has himself toward each one according to what is fitting" (St. Thomas, 2, 2, q. 114 art. 1, c.). From this it comes about that man "conducts himself in meetings neither too flatteringly nor too harshly" (Lessius, c. 47, n. 47), but is of pleasing intercourse.

Because it exhibits common signs of that friendship which joins all men among themselves, it is sometimes called friendship.

It does not beget an obligation strictly so called.

Two vices are opposed to it: a) adulation, by which someone too greatly strives in living together to please others. Yet more strictly he is called an adulator who, for the sake of his own utility, approves and praises all things.

b) Moroseness or contention, by which one sins by defect. The morose and harsh "are difficult everywhere, contradictors everywhere, nowhere do they accommodate themselves" (Lessius, ibid., n. 51).

III. On Eutrapelia. This effects that in jests our conversation is pleasing. More generally, it rules the appetite of rest of soul or relaxation after labor, for example through play, taking care lest one recede too much from gravity, and procuring that relaxation "be worthy of the time and the man" (2, 2, q. 168 art. 2). Against this virtue one can sin not only by excess, which nevertheless is more frequent, but also by defect, whether someone without cause deprives himself of the useful seasoning of delight, or especially shows himself burdensome to others and impedes the delights of others (cf. 2, 2, q. 168, art. 4).

I. There is a twofold character of exterior modesty. The one cares for composition of the body, so that movements and gestures are such as agree with the agent, according to himself, and with the persons with whom he acts, with the affairs which he treats, and with the places in which he lives (2, 2, q. 168 art. 1).

The other modesty regards exterior furnishing and adornment (2, 2, q. 169).

II. By affability, man in his common conversation has himself toward all as is fitting for him.

III. Finally, under modesty itself is counted eutrapelia, by which the appetite of rest of soul or relaxation after labor is ruled, for example through play, by taking care that delight not be sought from some evil thing or one harmful to another, that one not recede too much from gravity, and by procuring that relaxation "be worthy of the time and the man" (2, 2, q. 168 art. 2). Against this virtue one can sin by excess, but also by defect, whether someone without cause deprives himself of the useful seasoning of delight, or especially shows himself burdensome to others and impedes the delights of others (2, 2, q. 168 art. 4).

After, in treatise VI of the first volume, we proposed in a general view the aids by which our liberty is assisted, in the present volume we have treated more fully of the nature of the aids which are contained in the virtues.

Therefore we have spoken of the theological virtues, by which we immediately reach God; we have spoken of the moral virtues which are also infused into us so that they may be our good habits adapted to the theological virtues, and so that our new nature, which is sanctifying grace, may be furnished with powers by which our supernatural action can at the same time become connatural. It was permitted to suggest not a few things concerning several gifts of the Holy Spirit, by which we can most promptly yield to God inviting.

But to the moral virtues the divine rule is proposed as to be followed. How much it differs from the human rule, St. Thomas demonstrates by this example: "in the taking of foods, according to human reason, the mode is established so that it not harm the health of the body nor impede the act of reason; but according to the rule of divine law it is required that man chastise his body and reduce it into servitude through abstinence from food and drink, and other things of this kind" (1, 2, q. 63, art. 4).

Indeed, in Christian discipline, the virtues that are most human obtain a summit above the human, to be pursued more fully by some, to be esteemed in mind and followed by acts by all: thus continence is superimposed upon chastity, voluntary poverty upon liberality, mortification upon temperance, contempt of earthly sublimity upon humility.

But what shall we say concerning charity, which in its Christian embrace positively includes even enemies; which, forgetful of itself, considers what belongs to others (Phil. 2:4); by which man loves his neighbor as he himself is loved by Christ?

Those riches have been heaped up in us for working. But with divine powers what work do we have to perform except a divine one?

Therefore those Christians err who ponder an earthly building, in the construction of which they ought merely to attend to avoiding divine offenses.

Reborn in Christ, from water and the Holy Spirit, according to the spirit which we have from God, a building must be raised by us, which at the same time will be ours, Christ's, and others'. Ours, because it will prepare our eternal mansion in the glorious kingdom of God; Christ's, because it will be the work of His grace and will yield to His honor and praise; of other men, because it will be turned to the utility of private persons and of public society. For to those seeking first the kingdom of God and His justice, all these things will be added (cf. Matt. 6:33).

Nor is a division of life into two parts, one supernatural, the other earthly, to be admitted. Almost as fruit-bearing trees so elaborate the seed by which they provide for their own perpetuity that it is surrounded by a savory fruit which, without detriment to the seed, man can pluck and eat, so a structure approved by the divine Spirit cannot be raised by us without offering to others a manifold fruit of beneficence to be gathered.

But these things are unknown by too many, even Christians. Therefore they have to be learned, even from the moral theologian. He, while he furnishes these things, in no way goes beyond the limits of his province. Ought he not to propose and explain moral duties? Now by the law of tending toward sanctity absolutely all, no one excepted, are bound (Rerum omnium, Jan. 26, 1923, concerning St. Francis de Sales). Therefore for our part let us contribute so that very many, conscious of human and Christian dignity, may consider themselves and act as "fellow-citizens of the saints and domestics of God, built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone, in whom the whole building, being constructed, grows into a holy temple in the Lord" (Eph. 2:19-21).

P. 23, last line: formalum, read formulam.

P. 142, 6th line from below: qua simeditatione, read quasi meditatione.

P. 188, last line: accusationem, read accusatione.

P. 191, line 2: perscrutantur, read perscrutantur.

P. 202, 3rd line from below: suadent, read suadet.

P. 221, 6th line from below: divinis, read divini.

P. 226, line 9: negare, read negari.

P. 437, line 7: jubebatur, read iubebat.