PIETÀ (theology). – In biblical, theological, and common usage, the term p. may have a broader meaning, including one of gifts of the Holy Spirit (v.) mercy (v.) toward the needy. Here it is considered specifically insofar as it is the moral virtue by which one renders to those related by
blood or citizenship the due and appropriate homage and the requisite reverence (Sum. Theol., 2a-2ac, q. 101, a. 1).
Man becomes indebted to others in various ways, according to the excellence of the person from whom he receives and the extent of the benefits he receives from that person. In both respects, God holds first place, being in himself perfect and the first principle of every existing being and of its preservation; in the realm of Grace, these claims assume immeasurable proportions. But, subordinately to God and by his disposition, other creatures too must be considered principles of our being. Man is not a purely biological entity, owing life only to the one who physically generated him; he is also a social, spiritual, and moral entity, whose existence, formation, development, fulfillment, perfection, and defense are likewise contributed to by others, whether out of duty or spontaneous willingness. And justice, which recognizes this, fulfills the duty toward such persons by means of p.
Its proper material object consists of two acts expressing love: homage (assistance in various needs: illnesses, indigence, moral sufferings, and prayer [cf. Mt. 15, 4; Eccli. 7, 29 sgg.]) and reverence (expressions of esteem, veneration, and reverence).
I. OBJECT OF P
The first objects of piety are parents; the duties toward them can scarcely be reciprocated in equal measure, although in some cases a child may give more (save the father from a most cruel death, convert him to the faith, etc.). Precisely because perfect equality cannot be spoken of, and because ontological dependence on parents always remains, piety is distinguished from pure justice. Next come blood relatives, in proportion to the lesser degree of their blood relationship and their common proximate origin (and, for obvious reasons, guardians and legal parents), and thirdly the other relatives.The fatherland is also an object of piety; through its assistance, embodied in the State, parents can give their children a suitable social life, an appropriate education, intellectual development, and protection, which would otherwise be impossible. Thus, since this fundamental relation concerning existence always remains, piety toward the fatherland remains obligatory even in cases of emigration and exile.
Piety toward the fatherland secondarily includes the respect to be shown to one’s fellow citizens and to the friends of the fatherland, since the favor they show to the fatherland is reflected in individuals.
The spouses are also objects of piety, each toward the other (v. coniugi), and children toward their parents (v. PROLE).
Of a similar, though not identical, order are relations toward spiritual fathers («Ecclesiae praesides et pastores et sa- cerdotes patres dicuntur -: Catechismo romano, De IV praecep., n. 8, ed. Benedetti, Roma 1918, n. 320).
II. LIMITS OF P. AND ITS VIOLATIONS. — In its exercise, p. encounters limits (beyond which it becomes a vice) in the higher duties toward God and in duties toward third parties; thus duties toward God cannot be omitted on account of an excessive or unfounded p.; duties toward parents must not be trampled upon because of an exaggerated love of the fatherland. The question of the duty toward one’s own relatives belongs here, when someone feels called to the religious state (cf. in this regard CIC, can. 542; Sum. Theol., 2ᵃ-2ᵇ, p. 101, a. 4).
Toward the fatherland, p. is injured by excess through exaggerated nationalism (exclusion of the juridical equality of other nations, economic egoism to the detriment of the community, with excessive customs and immigration barriers, deification of the fatherland), and by deficiency through betrayals, defamation, and a cosmopolitanism that does not recognize the goods of the various national entities (cf. the pagan saying: « Ubi bene, ibi patria »).