Now disgrace
is twofold. There is the disgrace inherent to vice, which consists in
the deformity of a voluntary act: and this, properly speaking, has
not the character of an arduous evil. For that which depends on the
will alone does not appear to be arduous and above man's ability:
wherefore it is not apprehended as fearful, and for this reason the
Philosopher says (Rhet. ii, 5) that such evils are not a matter of
fear.

The other kind of disgrace is penal so to speak, and it consists in
the reproach that attaches to a person, just as the clarity of glory
consists in a person being honored. And since this reproach has the
character of an arduous evil, just as honor has the character of an
arduous good, shamefacedness, which is fear of disgrace, regards
first and foremost reproach or ignominy. And since reproach is
properly due to vice, as honor is due to virtue, it follows that
shamefacedness regards also the disgrace inherent to vice. Hence the
Philosopher says (Rhet. ii, 5) that "a man is less ashamed of those
defects which are not the result of any fault of his own."

Now shamefacedness regards fault in two ways. In one way a man
refrains from vicious acts through fear of reproach: in another way a
man while doing a disgraceful deed avoids the public eye through fear
of reproach. In the former case, according to Gregory of Nyssa
(Nemesius, De Nat. Hom. xx), we speak of a person "blushing," in the
latter we say that he is "ashamed." Hence he says that "the man who
is ashamed acts in secret, but he who blushes fears to be disgraced."

Reply Obj. 1: Shamefacedness properly regards disgrace as due to sin
which is a voluntary defect. Hence the Philosopher says (Rhet. ii, 6)
that "a man is more ashamed of those things of which he is the
cause." Now the virtuous man despises the disgrace to which he is
subject on account of virtue, because he does not deserve it; as the
Philosopher says of the magnanimous (Ethic. iv, 3). Thus we find it
said of the apostles (Acts 5:41) that "they (the apostles) went from
the presence of the council, rejoicing that they were accounted
worthy to suffer reproach for the name of Jesus." It is owing to
imperfection of virtue that a man is sometimes ashamed of the
reproaches which he suffers on account of virtue, since the more
virtuous a man is, the more he despises external things, whether good
or evil. Wherefore it is written (Isa. 51:7): "Fear ye not the
reproach of men."

Reply Obj.