Of Observance, Considered in Itself, and of Its Parts

Of Observance, Considered in Itself, and of Its Parts — St. Thomas Aquinas asks: Whether observance is a special virtue, distinct from other virtues?; Whether it belongs to observance to pay worship and honor to those who are in positions of dignity?; Whether observance is a greater virtue than piety?.

We must now consider observance and its parts, the considerations of which will manifest the contrary vices.

Under the head of observance there are three points of inquiry:

Article 1: Whether observance is a special virtue, distinct from other virtues?

Tully (De Invent. Rhet. ii) reckons observance along with the other parts of justice, which are special virtues.

As explained above (; ), according to the various excellences of those persons to whom something is due, there must needs be a corresponding distinction of virtues in a descending order. Now just as a carnal father partakes of the character of principle in a particular way, which character is found in God in a universal way, so too a person who, in some way, exercises providence in one respect, partakes of the character of father in a particular way, since a father is the principle of generation, of education, of learning and of whatever pertains to the perfection of human life: while a person who is in a position of dignity is as a principle of government with regard to certain things: for instance, the governor of a state in civil matters, the commander of an army in matters of warfare, a professor in matters of learning, and so forth. Hence it is that all such persons are designated as "fathers," on account of their being charged with like cares: thus the servants of Naaman said to him (4 Kings 5:13): "Father, if the prophet had bid thee do some great thing," etc.

Therefore, just as, in a manner, religion, whereby worship is given to find piety, whereby we worship our so under piety we find observance, whereby worship and honor are paid to persons in positions of dignity.

Article 2: Whether it belongs to observance to pay worship and honor to those who are in positions of dignity?

Tully says (De Invent. Rhet. ii) that "it is by observance that we pay worship and honor to those who excel in some kind of dignity."

It belongs to persons in positions of dignity to govern subjects. Now to govern is to move certain ones to their due end: thus a sailor governs his ship by steering it to port. But every mover has a certain excellence and power over that which is moved. Wherefore, a person in a position of dignity is an object of twofold consideration: first, in so far as he obtains excellence of position, together with a certain power over subjects: secondly, as regards the exercise of his government. In respect of his excellence there is due to him honor, which is the recognition of some kind of excellence; and in respect of the exercise of his government, there is due to him worship, consisting in rendering him service, by obeying his commands, and by repaying him, according to one's faculty, for the benefits we received from him.

Article 3: Whether observance is a greater virtue than piety?

The precepts of the Law prescribe acts of virtue. Now, immediately after the precepts of religion, which belong to the first table, follows the precept of honoring our parents which refers to piety. Therefore piety follows immediately after religion in the order of excellence.

Something may be paid to persons in positions of dignity in two ways. First, in relation to the common good, as when one serves them in the administration of the affairs of the state. This no longer belongs to observance, but to piety, which pays worship not only to one's father but also to one's fatherland. Secondly, that which is paid to persons in positions of dignity refers specially to their personal usefulness or renown, and this belongs properly to observance, as distinct from piety. Therefore in comparing observance with piety we must needs take into consideration the different relations in which other persons stand to ourselves, which relations both virtues regard. Now it is evident that the persons of our parents and of our kindred are more substantially akin to us than persons in positions of dignity, since birth and education, which originate in the father, belong more to one's substance than external government, the principle of which is seated in those who are in positions of dignity. For this reason piety takes precedence of observance, inasmuch as it pays worship to persons more akin to us, and to whom we are more strictly bound.