his, 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
deform