Summa Theologica Part II (Pars Prima Secundae) Part 159

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ELEVENTH ARTICLE [I-II, Q. 100, Art. 11]

Whether It Is Right to Distinguish Other Moral Precepts of the Law Besides the Decalogue?

Objection 1: It would seem that it is wrong to distinguish other moral precepts of the law besides the decalogue. Because, as Our Lord declared (Matt. 22:40), "on these two commandments" of charity "dependeth the whole law and the prophets." But these two commandments are explained by the ten commandments of the decalogue.

Therefore there is no need for other moral precepts.

Obj. 2: Further, the moral precepts are distinct from the judicial and ceremonial precepts, as stated above (Q. 99, AA. 3, 4). But the determinations of the general moral precepts belong to the judicial and ceremonial precepts: and the general moral precepts are contained in the decalogue, or are even presupposed to the decalogue, as stated above (A. 3). Therefore it was unsuitable to lay down other moral precepts besides the decalogue.

Obj. 3: Further, the moral precepts are about the acts of all the virtues, as stated above (A. 2). Therefore, as the Law contains, besides the decalogue, moral precepts pertaining to religion, liberality, mercy, and chast.i.ty; so there should have been added some precepts pertaining to the other virtues, for instance, fort.i.tude, sobriety, and so forth. And yet such is not the case. It is therefore unbecoming to distinguish other moral precepts in the Law besides those of the decalogue.

_On the contrary,_ It is written (Ps. 18:8): "The law of the Lord is unspotted, converting souls." But man is preserved from the stain of sin, and his soul is converted to G.o.d by other moral precepts besides those of the decalogue. Therefore it was right for the Law to include other moral precepts.

_I answer that,_ As is evident from what has been stated (Q. 99, AA.

3, 4), the judicial and ceremonial precepts derive their force from their inst.i.tution alone: since before they were inst.i.tuted, it seemed of no consequence whether things were done in this or that way. But the moral precepts derive their efficacy from the very dictate of natural reason, even if they were never included in the Law. Now of these there are three grades: for some are most certain, and so evident as to need no promulgation; such as the commandments of the love of G.o.d and our neighbor, and others like these, as stated above (A. 3), which are, as it were, the ends of the commandments; wherefore no man can have an erroneous judgment about them. Some precepts are more detailed, the reason of which even an uneducated man can easily grasp; and yet they need to be promulgated, because human judgment, in a few instances, happens to be led astray concerning them: these are the precepts of the decalogue. Again, there are some precepts the reason of which is not so evident to everyone, but only the wise; these are moral precepts added to the decalogue, and given to the people by G.o.d through Moses and Aaron.

But since the things that are evident are the principles whereby we know those that are not evident, these other moral precepts added to the decalogue are reducible to the precepts of the decalogue, as so many corollaries. Thus the first commandment of the decalogue forbids the wors.h.i.+p of strange G.o.ds: and to this are added other precepts forbidding things relating to wors.h.i.+p of idols: thus it is written (Deut. 18:10, 11): "Neither let there be found among you anyone that shall expiate his son or daughter, making them to pa.s.s through the fire: ... neither let there by any wizard nor charmer, nor anyone that consulteth pythonic spirits, or fortune-tellers, or that seeketh the truth from the dead." The second commandment forbids perjury. To this is added the prohibition of blasphemy (Lev. 24:15, seqq) and the prohibition of false doctrine (Deut. 13). To the third commandment are added all the ceremonial precepts. To the fourth commandment prescribing the honor due to parents, is added the precept about honoring the aged, according to Lev. 19:32: "Rise up before the h.o.a.ry head, and honor the person of the aged man"; and likewise all the precepts prescribing the reverence to be observed towards our betters, or kindliness towards our equals or inferiors. To the fifth commandment, which forbids murder, is added the prohibition of hatred and of any kind of violence inflicted on our neighbor, according to Lev. 19:16: "Thou shalt not stand against the blood of thy neighbor": likewise the prohibition against hating one's brother (Lev. 19:17): "Thou shalt not hate thy brother in thy heart." To the sixth commandment which forbids adultery, is added the prohibition about wh.o.r.edom, according to Deut. 23:17: "There shall be no wh.o.r.e among the daughters of Israel, nor wh.o.r.emonger among the sons of Israel"; and the prohibition against unnatural sins, according to Lev. 28:22, 23: "Thou shalt not lie with mankind ... thou shalt not copulate with any beast." To the seventh commandment which prohibits theft, is added the precept forbidding usury, according to Deut. 23:19: "Thou shalt not lend to thy brother money to usury"; and the prohibition against fraud, according to Deut. 25:13: "Thou shalt not have divers weights in thy bag"; and universally all prohibitions relating to peculations and larceny. To the eighth commandment, forbidding false testimony, is added the prohibition against false judgment, according to Ex. 23:2: "Neither shalt thou yield in judgment, to the opinion of the most part, to stray from the truth"; and the prohibition against lying (Ex. 23:7): "Thou shalt fly lying," and the prohibition against detraction, according to Lev. 19:16: "Thou shalt not be a detractor, nor a whisperer among the people." To the other two commandments no further precepts are added, because thereby are forbidden all kinds of evil desires.

Reply Obj. 1: The precepts of the decalogue are ordained to the love of G.o.d and our neighbor as pertaining evidently to our duty towards them; but the other precepts are so ordained as pertaining thereto less evidently.

Reply Obj. 2: It is in virtue of their inst.i.tution that the ceremonial and judicial precepts are determinations of the precepts of the decalogue, not by reason of a natural instinct, as in the case of the superadded moral precepts.

Reply Obj. 3: The precepts of a law are ordained for the common good, as stated above (Q. 90, A. 2). And since those virtues which direct our conduct towards others pertain directly to the common good, as also does the virtue of chast.i.ty, in so far as the generative act conduces to the common good of the species; hence precepts bearing directly on these virtues are given, both in the decalogue and in addition thereto. As to the act of fort.i.tude there are the order to be given by the commanders in the war, which is undertaken for the common good: as is clear from Deut. 20:3, where the priest is commanded (to speak thus): "Be not afraid, do not give back." In like manner the prohibition of acts of gluttony is left to paternal admonition, since it is contrary to the good of the household; hence it is said (Deut. 21:20) in the person of parents: "He slighteth hearing our admonitions, he giveth himself to revelling, and to debauchery and banquetings."

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TWELFTH ARTICLE [I-II, Q. 100, Art. 12]

Whether the Moral Precepts of the Old Law Justified Man?

Objection 1: It would seem that the moral precepts of the Old Law justified man. Because the Apostle says (Rom. 2:13): "For not the hearers of the Law are justified before G.o.d, but the doers of the Law shall be justified." But the doers of the Law are those who fulfil the precepts of the Law. Therefore the fulfilling of the precepts of the Law was a cause of justification.

Obj. 2: Further, it is written (Lev. 18:5): "Keep My laws and My judgments, which if a man do, he shall live in them." But the spiritual life of man is through justice. Therefore the fulfilling of the precepts of the Law was a cause of justification.

Obj. 3: Further, the Divine law is more efficacious than human law.

But human law justifies man; since there is a kind of justice consisting in fulfilling the precepts of law. Therefore the precepts of the Law justified man.

_On the contrary,_ The Apostle says (2 Cor. 3:6): "The letter killeth": which, according to Augustine (De Spir. et Lit. xiv), refers even to the moral precepts. Therefore the moral precepts did not cause justice.

_I answer that,_ Just as "healthy" is said properly and first of that which is possessed of health, and secondarily of that which is a sign or a safeguard of health; so justification means first and properly the causing of justice; while secondarily and improperly, as it were, it may denote a sign of justice or a disposition thereto. If justice be taken in the last two ways, it is evident that it was conferred by the precepts of the Law; in so far, to wit, as they disposed men to the justifying grace of Christ, which they also signified, because as Augustine says (Contra Faust. xxii, 24), "even the life of that people foretold and foreshadowed Christ."

But if we speak of justification properly so called, then we must notice that it can be considered as in the habit or as in the act: so that accordingly justification may be taken in two ways. First, according as man is made just, by becoming possessed of the habit of justice: secondly, according as he does works of justice, so that in this sense justification is nothing else than the execution of justice. Now justice, like the other virtues, may denote either the acquired or the infused virtue, as is clear from what has been stated (Q. 63, A. 4). The acquired virtue is caused by works; but the infused virtue is caused by G.o.d Himself through His grace. The latter is true justice, of which we are speaking now, and in this respect of which a man is said to be just before G.o.d, according to Rom. 4:2: "If Abraham were justified by works, he hath whereof to glory, but not before G.o.d." Hence this justice could not be caused by moral precepts, which are about human actions: wherefore the moral precepts could not justify man by causing justice.

If, on the other hand, by justification we understand the execution of justice, thus all the precepts of the Law justified man, but in various ways. Because the ceremonial precepts taken as a whole contained something just in itself, in so far as they aimed at offering wors.h.i.+p to G.o.d; whereas taken individually they contained that which is just, not in itself, but by being a determination of the Divine law. Hence it is said of these precepts that they did not justify man save through the devotion and obedience of those who complied with them. On the other hand the moral and judicial precepts, either in general or also in particular, contained that which is just in itself: but the moral precepts contained that which is just in itself according to that "general justice" which is "every virtue" according to _Ethic._ v, 1: whereas the judicial precepts belonged to "special justice," which is about contracts connected with the human mode of life, between one man and another.

Reply Obj. 1: The Apostle takes justification for the execution of justice.

Reply Obj. 2: The man who fulfilled the precepts of the Law is said to live in them, because he did not incur the penalty of death, which the Law inflicted on its transgressors: in this sense the Apostle quotes this pa.s.sage (Gal. 3:12).

Reply Obj. 3: The precepts of human law justify man by acquired justice: it is not about this that we are inquiring now, but only about that justice which is before G.o.d.

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QUESTION 101

OF THE CEREMONIAL PRECEPTS IN THEMSELVES (In Four Articles)

We must now consider the ceremonial precepts: and first we must consider them in themselves; secondly, their cause; thirdly, their duration. Under the first head there are four points of inquiry:

(1) The nature of the ceremonial precepts;

(2) Whether they are figurative?

(3) Whether there should have been many of them?

(4) Of their various kinds.

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FIRST ARTICLE [I-II, Q. 101, Art. 1]

Whether the Nature of the Ceremonial Precepts Consists in Their Pertaining to the Wors.h.i.+p of G.o.d?

Objection 1: It would seem that the nature of the ceremonial precepts does not consist in their pertaining to the wors.h.i.+p of G.o.d. Because, in the Old Law, the Jews were given certain precepts about abstinence from food (Lev. 11); and about refraining from certain kinds of clothes, e.g. (Lev. 19:19): "Thou shalt not wear a garment that is woven of two sorts"; and again (Num. 15:38): "To make to themselves fringes in the corners of their garments." But these are not moral precepts; since they do not remain in the New Law. Nor are they judicial precepts; since they do not pertain to the p.r.o.nouncing of judgment between man and man. Therefore they are ceremonial precepts.

Yet they seem in no way to pertain to the wors.h.i.+p of G.o.d. Therefore the nature of the ceremonial precepts does not consist in their pertaining to Divine wors.h.i.+p.

Obj. 2: Further, some state that the ceremonial precepts are those which pertain to solemnities; as though they were so called from the _cerei_ (candles) which are lit up on those occasions. But many other things besides solemnities pertain to the wors.h.i.+p of G.o.d. Therefore it does not seem that the ceremonial precepts are so called from their pertaining to the Divine wors.h.i.+p.

Obj. 3: Further, some say that the ceremonial precepts are patterns, i.e. rules, of salvation: because the Greek _chaire_ is the same as the Latin "salve." But all the precepts of the Law are rules of salvation, and not only those that pertain to the wors.h.i.+p of G.o.d.

Therefore not only those precepts which pertain to Divine wors.h.i.+p are called ceremonial.

Obj. 4: Further, Rabbi Moses says (Doct. Perplex. iii) that the ceremonial precepts are those for which there is no evident reason.

But there is evident reason for many things pertaining to the wors.h.i.+p of G.o.d; such as the observance of the Sabbath, the feasts of the Pa.s.sover and of the Tabernacles, and many other things, the reason for which is set down in the Law. Therefore the ceremonial precepts are not those which pertain to the wors.h.i.+p of G.o.d.

_On the contrary,_ It is written (Ex. 18:19, 20): "Be thou to the people in those things that pertain to G.o.d ... and ... shew the people the ceremonies and the manner of wors.h.i.+pping."

_I answer that,_ As stated above (Q. 99, A. 4), the ceremonial precepts are determinations of the moral precepts whereby man is directed to G.o.d, just as the judicial precepts are determinations of the moral precepts whereby he is directed to his neighbor. Now man is directed to G.o.d by the wors.h.i.+p due to Him. Wherefore those precepts are properly called ceremonial, which pertain to the Divine wors.h.i.+p.

The reason for their being so called was given above (Q. 99, A. 3), when we established the distinction between the ceremonial and the other precepts.

Reply Obj. 1: The Divine wors.h.i.+p includes not only sacrifices and the like, which seem to be directed to G.o.d immediately, but also those things whereby His wors.h.i.+ppers are duly prepared to wors.h.i.+p Him: thus too in other matters, whatever is preparatory to the end comes under the science whose object is the end. Accordingly those precepts of the Law which regard the clothing and food of G.o.d's wors.h.i.+ppers, and other such matters, pertain to a certain preparation of the ministers, with the view of fitting them for the Divine wors.h.i.+p: just as those who administer to a king make use of certain special observances. Consequently such are contained under the ceremonial precepts.

Reply Obj. 2: The alleged explanation of the name does not seem very probable: especially as the Law does not contain many instances of the lighting of candles in solemnities; since, even the lamps of the Candlestick were furnished with "oil of olives," as stated in Lev.

24:2. Nevertheless we may say that all things pertaining to the Divine wors.h.i.+p were more carefully observed on solemn festivals: so that all ceremonial precepts may be included under the observance of solemnities.

Reply Obj. 3: Neither does this explanation of the name appear to be very much to the point, since the word "ceremony" is not Greek but Latin. We may say, however, that, since man's salvation is from G.o.d, those precepts above all seem to be rules of salvation, which direct man to G.o.d: and accordingly those which refer to Divine wors.h.i.+p are called ceremonial precepts.

Reply Obj. 4: This explanation of the ceremonial precepts has a certain amount of probability: not that they are called ceremonial precisely because there is no evident reason for them; this is a kind of consequence. For, since the precepts referring to the Divine wors.h.i.+p must needs be figurative, as we shall state further on (A.

2), the consequence is that the reason for them is not so very evident.

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SECOND ARTICLE [I-II, Q. 101, Art. 2]