“In the second book of the Politica we study the constitutions of the various Greek states. Thomas accepts Aristotle’s inductive bases, and will employ them in his work De regimine principum. In the nature of man he finds the origin and the necessity of a social authority, represented in varying degree by the father in the family, by the leader in the community, by the sovereign in the kingdom.

“He distinguishes, further, good government from bad. Good government has three forms: monarchical, where one alone rules, aristocratic, where several rule, democratic, where the rule is by representatives elected by the multitude. But each of these forms may degenerate: monarchy into tyranny, aristocracy into oligarchy, democracy into mob-rule The best form of government he finds in monarchy, but, to exclude tyranny, he commends a mixed constitution, which provides, at the monarch’s side, aristocratic and democratic elements in the administration of public affairs. Yet, he adds, if monarchy in fact degenerates into tyranny, the tyranny, to avoid greater evils, should be patiently tolerated. If, however, tyranny becomes unbearable, the people may intervene, particularly in an elective monarchy. It is wrong to kill the tyrant. He must be left to the judgment of God, who, with infinite wisdom, rewards or punishes all rulers of men.

“On the evils of election by a degenerate people, where demagogues obtain the suffrages, he remarks, citing St. Augustine, that the elective power should, if it be possible, be taken from the multitude and restored to those who are good. St. Augustine’s words run thus: ‘If a people gradually becomes depraved, if it sells its votes, if it hands over the government to wicked and criminal men, then that power of conferring honors is rightly taken from such a people and restored to those few who are good.’”

— from Reginald Garrigou-Lagrange, O.P., Reality: A Synthesis of Thomistic Thought (Herder, 1950)

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