Is there any virtue other than the virtues of religion and filial respect which demands obedience?
Yes, it is the virtue of reverence towards superiors
(CII.).
What is understood by this reverence?
By reverence is understood that virtue whose object it
is to regulate the relations of inferiors with regard to
superiors, which is over and above the reverence due to
God, to parents, and to authorities representing our
country (CII., CIII.).
Is it the virtue of reverence which safeguards the right relations
between pupil and master, between apprentice and master, and, in short,
between all inferiors and superiors?
Yes (CIII. 3).
Does reverence always imply the virtue of obedience?
No, except when it is a question of superiors having
authority over inferiors.
Is there any order of superiority beside the orders that imply authority over inferiors?
Yes, as, for instance, a superiority in talent, in riches,
in age, in virtue, and so forth (CIII. 2).
Do all these orders lend themselves to the practice of the virtue of reverence?
Yes, for this virtue effects that man pays to every
kind of superiority the honour due to it; and he does this
in such order that first of all he pays honour to superiors
that are in authority (ibid.).
Is this important for the good of society?
Yes, it is most important, for every society implies a
certain multiplicity and in some sort a certain subordination,
and every subordinate should practise the virtue
of reverence, without which the harmony of the relations
between men is impossible.
Is it possible for everybody without exception to practise the virtue of reverence?
Yes, for there is no one, in whatsoever order he himself
may be superior, that is not in some other order inferior
to some other person (CIII. 2, Obj. 3).
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- The Catechism of the Summa - XXXIV. OF GRATITUDE
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