roperty: thus that an episcopal see be attached to a
certain church belongs to the good of the whole city, and not only to
the good of the clerics.

Thirdly, because the good of one person may depend on the good of
another: thus in the crime of high treason a son loses his
inheritance through the sin of his parent.

Reply Obj. 3: By the judgment of God children are punished in
temporal matters together with their parents, both because they are a
possession of their parents, so that their parents are punished also
in their person, and because this is for their good lest, should they
be spared, they might imitate the sins of their parents, and thus
deserve to be punished still more severely. Vengeance is wrought on
dumb animals and any other irrational creatures, because in this way
their owners are punished; and also in horror of sin.

Reply Obj. 4: An act done through compulsion of fear is not
involuntary simply, but has an admixture of voluntariness, as stated
above (I-II, Q. 6, AA. 5, 6).

Reply Obj. 5: The other apostles were distressed about the sin of
Judas, in the same way as the multitude is punished for the sin of
one, in commendation of unity, as state above (Reply Obj. 1, 2).
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QUESTION 109

OF TRUTH
(In Four Articles)

We must now consider truth and the vices opposed thereto. Concerning
truth there are four points of inquiry:

(1) Whether truth is a virtue?

(2) Whether it is a special virtue?

(3) Whether it is a part of justice?

(4) Whether it inclines to that which is less?
_______________________

FIRST ARTICLE [II-II, Q. 109, Art. 1]

Whether Truth Is a Virtue?

Objection 1: It seems that truth is not a virtue. For the first of
virtues is faith, whose object is truth. Since then the object
precedes the habit and the act, it seems that truth is not a virtue,
but something prior to virtue.

Obj. 2: Further, according to the Philosopher (Ethic. iv, 7), it
belongs to truth that a man should state things concerning himself to
be neither more nor less than they are. But this is not always
praiseworthy--neither in good things, since according to Prov. 27:2,
"Let another praise thee, and not thy own mouth"--nor even in evil
things, because it is written in condemnation of certain people (Isa.
3:9): "They have proclaimed abroad their sin as Sodom, and they have
not hid it." Therefore truth is not a virtue.

Obj. 3: Further, every virtue is either theological, or int