minor
orders; or a full dispensation allowing him to exercise even the
major orders in the same Church, but not to accept a prelacy.
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QUESTION 101

OF PIETY
(In Four Articles)

After religion we must consider piety, the consideration of which
will render the opposite vices manifest. Accordingly four points of
inquiry arise with regard to piety:

(1) To whom does piety extend?

(2) What does piety make one offer a person?

(3) Whether piety is a special virtue?

(4) Whether the duties of piety should be omitted for the sake of
religion?
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FIRST ARTICLE [II-II, Q. 101, Art. 1]

Whether Piety Extends to Particular Human Individuals?

Objection 1: It seems that piety does not extend to particular human
individuals. For Augustine says (De Civ. Dei x) that piety denotes,
properly speaking, the worship of God, which the Greeks designate by
the term _eusebeia_. But the worship of God does not denote relation
to man, but only to God. Therefore piety does not extend definitely
to certain human individuals.

Obj. 2: Further, Gregory says (Moral. i): "Piety, on her day,
provides a banquet, because she fills the inmost recesses of the
heart with works of mercy." Now the works of mercy are to be done to
all, according to Augustine (De Doctr. Christ. i). Therefore piety
does not extend definitely to certain special persons.

Obj. 3: Further, in human affairs there are many other mutual
relations besides those of kindred and citizenship, as the
Philosopher states (Ethic. viii, 11, 12), and on each of them is
founded a kind of friendship, which would seem to be the virtue of
piety, according to a gloss on 2 Tim. 3:5, "Having an appearance
indeed of piety [Douay: 'godliness']." Therefore piety extends not
only to one's kindred and fellow-citizens.

_On the contrary,_ Tully says (De Invent. Rhet. ii) that "it is by
piety that we do our duty towards our kindred and well-wishers of our
country and render them faithful service."

_I answer that,_ Man becomes a debtor to other men in various ways,
according to their various excellence and the various benefits
received from them. On both counts God holds first place, for He is
supremely excellent, and is for us the first principle of being and
government. In the second place, the principles of our being and
government are our parents and our country, that have given us birth
and nourishment. Consequently man is debtor chiefly