THE CHRISTIAN VIRTUE OF MERCY: AQUINAS' TRANSFORMATION OF ARISTO℡IAN PITY
In his discussion of the virtue of mercy (ST, II-II.30), Thomas Aquinas draws upon two seemingly opposed sources. On the one hand, Thomas takes Aristotle as an authority on the subject of compassion. Aristotle maintains in his discussion of pity in the Rhetoric that pity is felt for those who suffer...
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| Format: | Electronic Article |
| Language: | English |
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Wiley-Blackwell
2005
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Heythrop journal
Year: 2005, Volume: 46, Issue: 2, Pages: 181-198 |
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| 520 | |a In his discussion of the virtue of mercy (ST, II-II.30), Thomas Aquinas draws upon two seemingly opposed sources. On the one hand, Thomas takes Aristotle as an authority on the subject of compassion. Aristotle maintains in his discussion of pity in the Rhetoric that pity is felt for those who suffer undeservedly since we do not pity but rather blame those who suffer as a result of their own wicked actions. On the other hand, Jesus in Matthew's gospel feels pity for the crowds. ‘At the sight of the crowds, his heart was moved with pity for them for they were troubled and abandoned, like sheep without a shepherd’ (Matt.9:36). In his commentary on this text from Matthew, Thomas identifies two possible interpretations for the troubled and abandoned condition of the crowd. The crowd is said to be troubled in so far as it is vexed by demons and abandoned in so far as it lies prostrate because of infirmities. The crowd can also be said to be troubled in so far as it is vexed by errors and to be abandoned in so far as it is fallen because of sin.1 Jesus, then, according to Thomas and contrary to Aristotle's claim, feels pity for the crowds as a result of the crowd's misery brought on by their own sinful deeds. In this paper, I examine how Thomas harmonizes these conflicting sources. More specifically, I hope to show both how Thomas uses Aristotle's observations on pity and at the same time transforms those observations in light of Christ's mercy on sinners. Thomas' use and transformation of Aristotle's account of pity provides an enlightening perspective from which to interpret Thomas' initially troubling claim that God feels no pity over the suffering of creatures, which we will consider briefly by way of a conclusion to this paper. | ||
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