The Augustinianism of Thomas Aquinas’s Moral Theory

The Thomist 67 (2003): 279-305 THE AUGUSTINIANISM OF THOMAS AQUINAS'S MORAL THEORY THOMAS M. OSBORNE, JR. University ofNevada-Las Vegas Las Vegas, Nevada IN RECENT YEARS two scholars have attacked the thesis that Thomas Aquinas has an Augustinian view of pagan virtue. Bonnie Kent argues that according to Thomas an individual can fully possess acquired moral virtues even without the virtue of charity.1 These natural virtues are directed towards purely natural happiness. According to her interpretation, even though there are moral virtues that cannot be acquired without grace, such as charity and religion, these virtues are supernatural and not natural. Consequently, a naturally virtuous agent need not be correctly ordered to Godthrough charity. Similarly, Brian Shanley stresses the difference between Thomas and Augustine, but from the standpoint of political virtue.2 According to Shanley, Thomas thinks that the pagans were able completely to possess the 1 Bonnie Kent, "Moral Provincialism," Religious Studies 30 (1994): 269-85; Virtues ofthe Will: The Transformation ofEthics in the Late Thirteenth Century (Washington, D.C.: The Catholic University ofAmerica Press, 1995), 27-33. Kentattacks the interpretation ofAlasdair Macintyre, WhoseJustice? Which Rationality? (Notre Dame, Ind.: University of Notre Dame Press, 1988). 2 Brian J. Shanley, O.P., "Aquinas on Pagan Virtue," The Thomist 63 (1999): 553-77. Shanley contrasts his position primarily with that ofJacques Maritain, Science and Wisdom, trans. Bernard Wall (London: Lowe and Brydone, 1940), 138-61, and also that ofJohn of St. Thomas, Cursus Theologicus, d. 17, a. 2, in De Virtutibus, ed. Armand Mathieu and Herve Gagne (Quebec: Laval, 1952), 419-81. The position of Maritain and John of St. Thomas is held by many Thomists and Commentators. See Reginald Garrigou-Lagrange, The Three Ages of the Interior Life: Prelude of Eternal Life, trans. M. Timothea Doyle (St. Louis: Herder, 1951), 1:58-59; idem, "L'instabilite dans l'etat de peche mortel des vertus morales acquises," Revue Thomiste 42 (1937): 255-62. 279 280 THOMAS M. OSBORNE, JR. political virtues grace even not a right to Kent Shanley disagree over the of grace in Thomas's moral theory. Kent's thinks ends of moral action.3 The to that imperfect happiness nature. In the happiness exceeds our natural ""'"'v"'°'.n" Christians may possess supernatural virtues, anyone can acquire the virtues. rn more Augustinian.4 He understands Thomas to there is only one end for humans, namely, of God. Being ordered to was first through original sin. Nevertheless, Shanley does interpret as saying through their powers alone pre-Christian pagans were able completely to acquire the virtues, ordered to the political common good. Consequently, Shank~y's interpretation resembles of insofar as thinks that some humans were conditions virtues. general, they both of God over self are acquisition of the u~-~,u.u cont.Tast Augustine's assessment of pagan virtue with Thomas 5 In artide I argue although understanding of virtue is more developed Augustine, they agree on tiNo central humans without grace are to even their obligations, someone without grace cannot possess the same type of perfect acquired moral that can be possessed someone grace, article is three parts" the first, I will show are 3 Kent, "Provincialism,~ 281; Virtues of the Will, 30-31. 4 Shanley, "Aquinas on Pagan Virtue," 554-55, 567-72. 5 Kent, "Provim:ialism," 277-79; Virtues of the Will, 25-28; Shanley, "Aquinas on Pagan Virtue," 563-64. THE AUGUSTINIANISM OF AQUINAS'S MORAL THEORY 281 similar to the above two theses. In the second, I will show that according to Thomas there are obligations based on human nature that cannot be fulfilled by the unassisted abilities offallen humans. In the third, I will argue that Thomas's political virtue is simply acquired moral virtue, which indirectly depends on grace for its full possession. I Augustine's remarks about pagan virtue are scattered throughout his writings, and there is no scholarly agreement on how the various passages can be reconciled. Nevertheless, Augustine consistently distinguishes between Christian virtue, vice, and an intermediate state that can be identified with pagan virtue.6 It seems that the moral habits of bad Christians would also fall into this intermediate state. Although Augustine does not describe...