at he intends by so doing to make a show of some
spiritual excellence. Thus our Lord said of certain men (Matt. 6:16)
that "they disfigure their faces that they may appear unto men to
fast." Wherefore such persons are guilty of both vices, irony and
boasting, although in different respects, and for this reason they
sin more grievously. Hence the Philosopher says (Ethic. iv, 7) that
it is "the practice of boasters both to make overmuch of themselves,
and to make very little of themselves": and for the same reason it is
related of Augustine that he was unwilling to possess clothes that
were either too costly or too shabby, because by both do men seek
glory.

Reply Obj. 3: According to the words of Ecclus. 19:23, "There is one
that humbleth himself wickedly, and his interior is full of deceit,"
and it is in this sense that Solomon speaks of the man who, through
deceitful humility, "speaks low" wickedly.
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QUESTION 114

OF THE FRIENDLINESS WHICH IS CALLED AFFABILITY
(In Two Articles)

We must now consider the friendliness which is called affability, and
the opposite vices which are flattery and quarreling. Concerning
friendliness or affability, there are two points of inquiry:

(1) Whether it is a special virtue?

(2) Whether it is a part of justice?
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FIRST ARTICLE [II-II, Q. 114, Art. 1]

Whether Friendliness Is a Special Virtue?

Objection 1: It seems that friendliness is not a special virtue. For
the Philosopher says (Ethic. viii, 3) that "the perfect friendship is
that which is on account of virtue." Now any virtue is the cause of
friendship: "since the good is lovable to all," as Dionysius states
(Div. Nom. iv). Therefore friendliness is not a special virtue, but a
consequence of every virtue.

Obj. 2: Further, the Philosopher says (Ethic. iv, 6) of this kind of
friend that he "takes everything in a right manner both from those he
loves and from those who are not his friends." Now it seems to
pertain to simulation that a person should show signs of friendship
to those whom he loves not, and this is incompatible with virtue.
Therefore this kind of friendliness is not a virtue.

Obj. 3: Further, virtue "observes the mean according as a wise man
decides" (Ethic. ii, 6). Now it is written (Eccles. 7:5): "The heart
of the wise is where there is mourning, and the heart of fools where
there is mirth": wherefore "it belongs to a virtuous man to be most
wary of ple