I'm not sure that last article helps his cause: St. Thomas is talking there about mercy in humans, not divine mercy, and he says explicitly, following St. Paul, that charity, not mercy, is
the highest human virtue (caritas, per quam Deo unitur, est potior quam misericordia, per quam defectus proximorum supplet).
Not exact matches
Some societies may not have
high sense of selfhood and the right of self - determination, but may show a great measure of social
virtues; and others may have
high sense of self and its freedom but may show greater perversity in
human relations.
`... At the very least, then, this is the seedbed for
higher, intentional forms of ethical
virtue, though these latter (with their complex forms of
human intentionality and freedom of choice) are of a distinctively different sort from the prehuman varieties of cooperation, and can not in my view be reductively subsumed under mathematical prediction.»
Perhaps the pivotal point of relation between
higher learning and religion lies somewhere between the deepest
human sense of the limits of our knowing and the cultivation, in the midst of such chastening wisdom, of the spiritual
virtue of hope.
«By and large, a rich and complex idea [i.e., the
virtue of patience] that was consistently employed for almost two thousand years to represent the
highest possibilities of
human life, both in the classical and the Christian traditions, has been allowed to wither away.»
It is not properly applied to animals or machines since it is a
human quality, a moral
virtue, that a person may have or lack, may have in a
high or low degree, may develop or may lose.