OF THE GOODNESS AND MALICE OF SORROW OR PAIN (FOUR ARTICLES)
We must now consider the goodness and malice of pain or sorrow: under which head there are four points of inquiry:
(1) Whether all sorrow is evil?
(2) Whether sorrow can be a virtuous good?
(3) Whether it can be a useful good?
(4) Whether bodily pain is the greatest evil?
Whether all sorrow is evil?
Objection 1: It would seem that all sorrow is evil. For Gregory of Nyssa [*Nemesius, De Nat. Hom. xix.] says: "All sorrow is evil, from its very nature." Now what is naturally evil, is evil always and everywhere. Therefore, all sorrow is evil.
Objection 2: Further, that which all, even the virtuous, avoid, is evil. But all avoid sorrow, even the virtuous, since as stated in Ethic. vii, 11, "though the prudent man does not aim at pleasure, yet he aims at avoiding sorrow." Therefore sorrow is evil.
Objection 3: Further, just as bodily evil is the object and cause of bodily pain, so spiritual evil is the object and cause of sorrow in the soul. But every bodily pain is a bodily evil. Therefore every spiritual sorrow is an evil of the soul.
On the contrary, Sorrow for evil is contrary to pleasure in evil. But pleasure in evil is evil: wherefore in condemnation of certain men, it is written ( Prov. 2:14 ), that "they were glad when they had done evil." Therefore sorrow for evil is good.
I answer that, A thing may be good or evil in two ways: first considered simply and in itself; and thus all sorrow is an evil, because the mere fact of a man's appetite being uneasy about a present evil, is itself an evil, because it hinders the response of the appetite in good. Secondly, a thing is said to be good or evil, on the supposition of something else: thus shame is said to be good, on the supposition of a shameful deed done, as stated in Ethic. iv, 9. Accordingly, supposing the presence of something saddening or painful, it is a sign of goodness if a man is in sorrow or pain on account of this present evil. For if he were not to be in sorrow or pain, this could only be either because he feels it not, or because he does not reckon it as something unbecoming, both of which are manifest evils. Consequently it is a condition of goodness, that, supposing an evil to be present, sorrow or pain should ensue. Wherefore Augustine says (Gen. ad lit. viii, 14): "It is also a good thing that he sorrows for the good he has lost: for had not some good remained in his nature, he could not be punished by the loss of good." Because, however, in the science of Morals, we consider things individually---for actions are concerned about individuals---that which is good on some supposition, should be considered as good: just as that which is voluntary on some supposition, is judged to be voluntary, as stated in Ethic. iii, 1, and likewise above (Q[6], A[6]).
Reply to Objection 1: Gregory of Nyssa [*Nemesius] is speaking of sorrow on the part of the evil that causes it, but not on the part of the subject that feels and rejects the evil. And from this point of view, all shun sorrow, inasmuch as they shun evil: but they do not shun the perception and rejection of evil. The same also applies to bodily pain: because the perception and rejection of bodily evil is the proof of the goodness of nature.
This suffices for the Replies to the Second and Third Objections.
Whether sorrow can be a virtuous good?
Objection 1: It would seem that sorrow is not a virtuous good. For that which leads to hell is not a virtuous good. But, as Augustine says (Gen. ad lit. xii, 33), "Jacob seems to have feared lest he should be troubled overmuch by sorrow, and so, instead of entering into the rest of the blessed, be consigned to the hell of sinners." Therefore sorrow is not a virtuous good.
Objection 2: Further, the virtuous good is praiseworthy and meritorious. But sorrow lessens praise or merit: for the Apostle says ( 2 Cor. 9:7 ): "Everyone, as he hath determined in his heart, not with sadness, or of necessity." Therefore sorrow is not a virtuous good.
Objection 3: Further, as Augustine says (De Civ. Dei xiv, 15), "sorrow is concerned about those things which happen against our will." But not to will those things which are actually taking place, is to have a will opposed to the decree of God, to Whose providence whatever is done is subject. Since, then, conformity of the human to the Divine will is a condition of the rectitude of the will, as stated above (Q[19], A[9]), it seems that sorrow is incompatible with rectitude of the will, and that consequently it is not virtuous.
On the contrary, Whatever merits the reward of eternal life is virtuous. But such is sorrow; as is evident from Mat. 5:5 : "Blessed are they that mourn, for they shall be comforted." Therefore sorrow is a virtuous good.
I answer that, In so far as sorrow is good, it can be a virtuous good. For it has been said above (A[1]) that sorrow is a good inasmuch as it denotes perception and rejection of evil. These two things, as regards bodily pain, are a proof of the goodness of nature, to which it is due that the senses perceive, and that nature shuns, the harmful thing that causes pain. As regards interior sorrow, perception of the evil is sometimes due to a right judgment of reason; while the rejection of the evil is the act of the will, well disposed and detesting that evil. Now every virtuous good results from these two things, the rectitude of the reason and the will. Wherefore it is evident that sorrow may be a virtuous good.
Reply to Objection 1: All the passions of the soul should be regulated according to the rule of reason, which is the root of the virtuous good; but excessive sorrow, of which Augustine is speaking, oversteps this rule, and therefore it fails to be a virtuous good.
Reply to Objection 2: Just as sorrow for an evil arises from a right will and reason, which detest the evil, so sorrow for a good is due to a perverse reason and will, which detest the good. Consequently such sorrow is an obstacle to the praise and merit of the virtuous good; for instance, when a man gives an alms sorrowfully.
Reply to Objection 3: Some things do actually happen, not because God wills, but because He permits them to happen---such as sins. Consequently a will that is opposed to sin, whether in oneself or in another, is not discordant from the Divine will. Penal evils happen actually, even by God's will. But it is not necessary for the rectitude of his will, that man should will them in themselves: but only that he should not revolt against the order of Divine justice, as stated above (Q[19], A[10]).
Whether sorrow can be a useful good?
Objection 1: It would seem that sorrow cannot be a useful good. For it is written ( Ecclus. 30:25 ): "Sadness hath killed many, and there is no profit in it."