back in the future (Matt. 18:26). For Thomas, this act of the servant
commends him in three ways:
Now, the humility of this man is commended (commendatur); likewise,
his discretion is commended; and, moreover, his justice is commended.
His humility is commended, because it is said,‘falling down’...his
discretion is mentioned (tangitur), because he did not ask that the
whole debt be forgiven him, but instead he merely asked for time...
moreover, his justice is mentioned,‘and I will pay thee’.^91Moved by this act, the lord forgives the debt. Thomas remarks that
the forgiveness is an act of mercy by the lord (misericordia domini).^92
In this manner, a bond of mercy between lord and servant emerges.
In Matthew’s story, the servant then goes on to force his fellow
servants to pay their small debts, throwing them into prison (18:30).
When the lord hears this, he summons the servant, blaming him for
his lack of mercy and handing him over to be tortured (18:33–5). For
Thomas, this shows how forgiven sins return because of ingratitude.^93
As Thomas interprets the story as concerning the relationship
between God and people, it is a matter of honour:‘thefirst servant
was rendering honor that is due to God...the second servant is
dealing with honor that is due to a man’. When thefirst servant
violated the honour among individuals, he also violated the honour
rendered to God, thus showing ingratitude and abrogating the bond
of mercy entered into earlier.^94 In this manner, Matt. 18:23–35 is for
Thomas a paradigm of feudal relationships in which the lower bonds
reflect the relationship entered into with the king. Thefirst mercy
commits the servant to mercy in his relationships with other servants.
Thomas employs 2 Cor. 10:18 fairly often in his other works. For
instance, inSumma theologiaehe discusses whether the desire for
glory is sinful. Although his basic answer is affirmative, he also treats
cases in which one seeks glory for the sake of another. In this way,
God’s glory works for the sake of individuals. True glory received
from God can also be regarded as the wages of good works, as
2 Cor. 10:18 teaches. In addition, some people may develop in virtue
through example or praise given by others.^95 These remarks
show how Thomas affirms a heteronomous constitution of virtue.
(^91) In Matt. 18:23–35. Kimball, 622–3. (^92) In Matt. 18:23–35. Kimball, 623.
(^93) In Matt. 18:23–35. Kimball, 625. (^94) In Matt. 18:23–35. Kimball, 623–4.
(^95) SThII/2 q132 a1 resp, ad1–3.
72 Recognition and Religion